to omit Arch-bishop Parker and Gryndall likewise positively asserted and Doctor Usher Arch-bishop of Armagh in a Letter of his to this Arch-prelat expresly he writes that he did undoubtedly beleeve the Pope to be Antichrist which title Bishop Andrewes and Bishop Hall Bishop Morton and Bishop Downame doe likewise positively bestow upon the Pope in some of their authorized impressions Therefore it cannot be but a grand offence for this Arch-prelat and his agents contrary to the streame of all our Martyrs Writers Prelats to purge all passages out of these new-printed books against the Popes being Antichrist in which all Protestant Churches confessions Writers unanimously concurre together with our owne 7. Passages purged out against Altars that the Crosse is no Altar that a Sacrifice may be without an Altar MAster Ward in his Comentary on Matthew f. 248. lib. 2. p. 43. 44. Answ 2. But the Crosse is not an Altar properly so called for if it were then it must either First be such in its owne nature which cannot be the Crosse and the Altar differing c. Or else Secondly the Crosse is an Altar by a humane use or humane Ordination now this is not sufficient because so any thing may be made an Altar Ans 3. Thirdly we answer c. unto these words that there may be a Sacrifice without an Altar this appeares evidently thus First the offering up of Isaac Gen. 22. was a true Sacrifice for Isaac was a type of Christ both in his immolation or offering and in his death and in his life Christ dyed for us and so Isaac did as it were in a certaine figure according to that of the Apostle Heb. 11. 19. Abraham received Isaac from the dead in a figure and similitude Isaac lived againe from this death so Christ rose againe from the dead But yet in this sacrifice of Isaac there is no mention at all made of an Altar Gen. 22. Isaac verse 7. saith Behold the fire and the wood but where is the Lamb for the burnt Offering where we see that he requires a Lambe but he requires not an Altar as if the one were necessary unto a Sacrifice not the other Secondly what is more necessary for a feast or banquent then a Table and yet a banquet may be without a Table whence the Martyrs when they were in prison celebrated the Lords Supper without a Table Now the Eucharist is a banquet yea moreover a memoriall of this one sacrifice of Christ in his death and is often called a Sacrifice by the Fathers and yet hath been celebrated often by many of the Fathers in prison without a Table as it is said of Lucian that he consecrated the bread of the Lord and celebrated the Supper of the Lord when he had scarce his hands at liberty using his owne breast instead of a Table and therefore it is evident that there may be a sacrifice without an Altar Thirdly what is more necessary for a Preacher when he is to preach then a Pulpit that is it is very requisite and decent and profitable for the people that the Minister should speak unto them out of the Pulpit as Ezra did Ezra 9. But yet it is not simply necessary unto the essence of a Sermon for a man may preach upon the plaine ground without a pulpit as it is said of Chrysostome who preached unto divers persons in his persecution standing not in a Pulpit but at the side of the Lords Table and therefore an Altar doth not appertaine unto the essence of a Sacrifice Answ 4. Fourthly we answer c. unto these words Christ himselfe being both the Knife Oblation Altar and Priest it is said Heb. 9. 14. that Christ by his eternall spirit offered up himselfe unto God whence it appeares that his eternall spirit was a Priest to himselfe and therefore might also be an Altar 8. Sentences expunged against the totall and finall Apostacy or falling away of the Saints from grace and their Perseverance in Grace IN Doctor Featly his Clavis Mystica page 15. 16. 17. No drop of this oyntment of the spirit is ever spilt no seed of true faith ever corrupteth no spark of divine grace ever dyeth once throughly regenerated and ever a new creature once graciously adopted and ever a sonne of God once effectually called and ever a true Beleever I grant that it is a very caste thing for them to slip that walk upon a Sea of glasse but being upheld on the one side by the promise of God I will not turne away from them to doe them good but I will put my feare in their hearts that they shall not depart from me On the other side by Christs promise b Satan hath desired to have you that he may sift you as wheat but I have prayed for thee that thy faith faile not It is impossible that any child of God should fall irrecoverably or so dangerously that he dye of his fall The mortall enemy of our immortall spirits knowing well what stresse this conclusion beareth how many articles of Religion it supporteth hath in all ages set some hereticks on work to undermine it The first workman of note imployed herein was Basilides who left the whole work to Pelagius and he the halfe to the Semipelagians and they to the School-men Jesuits and other late Sectaries who labour with might and maine to overthrow it which if they could doe the whole frame in a manner of our Christian Faith would soon totter for take away perseverance in grace and certainty of salvation hath no ground take away certainty of salvation affiance in God by speciall faith hath no foundation take away this speciall faith in Christs merits for salvation the doctrine of Justification cannot stand take away the doctrine of Justification what will become of the Gospell The assurance of our salvation in particular is the staffe of our comfort the life of our hope and the anchor of our soules which is fastned to a three-fold Cable as Saint Bernard tearmeth it which can never be broken viz. 1. Charitas adoptionis 2. Veritas promissionis 3. Potestas redditionis God his love in adopting his truth in promising or the truth of his promises and his power in performance This three-fold Cable the Sectaries above named seek to cut asunder The first twist which is the speciall love of adoption by making that grace common to all The second which is the truth of Gods promises by suspending them upon uncertaine conditions The third which is God his power of performance by subjecting the efficacy of grace to the uncertaine turne of mans will Now the Cables of our Beliefe being thus cut the Anchor of our hope must needs be lost neither doe they onely as much as in them lyeth cut asunder Saint Bernards three-fold Cable but also loosen every link of Saint Pauls golden Chaine whom he did predestinate them also he called and whom he called them also he justified and whom he justified them also he
Romans differed from our Church in some points of Doctrine touching the Kings Supremacy concurring therein with the Papists for which his Book was here publickly condemned burnt and likewise in some other points therefore it could not be properly said that their Religion and ours was the same in all particulars Secondly it seemed to determine a great controversie between Protestant Divines among themselves and likewise between them and the Church of Rome whether the Pope be Antichrist which was never yet determined by any Councell and of which there is great doubt and difference in opinion even among the learned Now I conceived it a very unfitting thing to determine such a doubtfull controversie definitively by Letters Patents under the great Seale which is not yet resolved in the Schooles Upon these grounds the King thought fit to revoke the Patent though it were under the Great Seale which I had no power to recall but the KING onely Thirdly I deny that I called in the Declaration of the Palsgraves Religion neither doe I rememeber any such thing Fourthly it is true that I questioned the Dutch and Walloone Churches but not for any ancient Priviledges but onely for their encroachments beyond their priviledges to the prejudice of our English Churches and Parishes wherein they lived yet my Injunctions and proceedings towards them in this kind were so faire and just that they rested satisfied with them and returned me speciall thanks for my favour towards them and their Congregations therefore I much mervaile that this my carriage should be so much blamed as to make it a CAPITALL CRIME and CHARGE against me To this was replyed in the generall that the premised proofes with his late military proceedings against the Scots for complying with those Churches in their Doctrine Discipline Government sufficiently evidence his enmity to his opposition against those forraigne Protestant Churches because they had no Bishops insomuch that he blamed Bishop Hall for dealing so mildly with them in his Book for Episcopacy which he submitted to his censure where on the contrary he is so zealous of the Popes honour that he could not but complaine to the King of some harsh passages in it bestowing the Title of Antichrist on his Holinesse and procured a speciall command from his Majesty to the Bishop to expunge them to gratifie the Pope yea his purging out the objected clause in the Kings Patent and suppressing of the Declaration of Palatinate Churches Faith and Religion argues little affection in him to those Churches and much inward rancour against them but a very high esteem of Rome As for his encouraging of Master Dury in his designe of reconciling the Calvinists and Lutherans Master Dury undertook this worke without his privity or advice and found so small encouragement from him that he oft complained thereof to his friends as we are credibly informed To the particulars we reply First that in his Conference with Fisher he doth not recite but misrecite and pervert Saint Jeroms words and opinion who dogmatically resolves in his very Epistle to Evagrius which this Archbishop quotes and elswhere That Bishops and Presbyters Jure Divino are both one and the same as well in Jurisdiction as Office and that Presbyters have the power of Ordination as well as Bishops Therefore his appropriating of the word Sacerdos and Jeroms saying Vbi non est Sacerdos non est Ecclesia to Diocesian Bishops which he cleerly meanes of Priests and Ministers in generall is a grosse perverting of Jeroms meaning and his inferene thence So even with him NO BISHOP and NO CHVRCH is only a Declaration of his owne private opinion not of Jeroms who held no such Prelaticall Paradox For Bishop Mountagues Book it was licensed by his Chaplaine presented to received approved by himselfe Bishop Hals Propositions were not onely interlined with but allowed under his owne hand as fit for a generall subscription and now he justifies them not onely by Bishop Bilsons opinion but likewise by Master Calvins as great an enemy to Bishops as Saint Jerome whose words he wilfully perverts as he did his in applying that to Diocesian Bishops which he spake onely of ordinary Ministers who succeeded the Apostles in their Ministeriall Function In briefe his owne Conference together with Mountagues Book and Bishop Hals Propositions approved by him doe necessarily unchurch all the reformed Protestant Curches un-minister all their Ministers and make them no Churches no Ministers of Christ whereas he averres the Church of Rome to be a true Church and her Priests to be true Ministers as we have formerly proved therefore he must needs be guilty of the extreamest malignity and anmity against them what ever he pretends to the contrary Secondly he denies and yet at last justifies and maintains what we charge him with to wit that he denies the Religion of forraign Protestant Churches to be the same with ours or to be true Religion he instanceth in the opinion of Paraeus whose Commentary on the Romans he caused to be burnt as erronious when as he writes no more then Bilson did before him whom himself hath cited in defence of Episcopacy other orthodox Writers of our Church have maintained publickly for truth before since As for the burning of Paraus his Book being of a forraign Nation and no Subject to our King without summoning him to defend himselfe it was an unjust rash inconsiderate action to say no more as his Son hath manifested to the world in print who hath justified his Fathers opinion to the full as orthodox However the extravagant opinion of one Palatinate Divine in point onely of the Kings Supremacy not about any Article of Faith cannot make the reformed Churches and ours to be of different Religions especially since he argues in his Star-chamber Speech that the Papists Religion and ours are both one though we differ in some private Tenets Yea his deniall of the Protestants Religion in forraigne parts to be the true Religion when as he contends that Rome is a true Church argues his virulency against the one and good affection to the other Thirdly the calling in of the Declaration of the Palsgraves Religion is directly and punctually proved to be his act its impudency therefore in him to deny it and policy not to remember it Fourthly for the purgation and revocation of the Letters-Patents he not onely confesseth but shamelesly justifies it most undutifully laying the blame the scandall of it on the King himselfe who did naught therein but by his instigation and that upon two false scandalous grounds First that the Religion of the forraigne Palatinate Churches and ours differ and are not the same then which falshood nothing can procure a greater scisme and juster ground of scandall between us and those Churches Secondly that no Councill had defined the Pope to be Antichrist of which there was great variety of opinions amongst Protestant Divines touching the same unfit to be decided by the Kings Letters-Patents Therefore
goods of the People and for abolishing the whole discipline and government of our Kirke by generall and provinciall Assemblies Presbyteries and Kirke Sessions which was setled by Law and in continuall practise since the time of Reformation that Canterburie was Master of this Worke is manifest By a Book of Canons sent to him written upon the one side only with the other side blank for corrections additions and putting all in better Order at his pleasure which accordingly was done as may appeare by interlinings marginalls and filling up of the blanke page with directions sent to our Prelates and that it was don by no other than Canterbury is evident by his Magisteriall way of prescribing and by a new copy of these Canons all written with Saint Androis owne hand precisely to a Letter according to the former castigations sent backe for procuring the Kings warrant unto it which accordingly was obtained but with an addition of some other Canons and a Paper of some other corrections According to which the Booke of Canons thus composed was published in Print the inspection of the Bookes Instructions and his Letters of joy for the successe of the worke and of others Letters of the Prelate of London and the Lord Sterling to the same purpose all which we are ready to exhibite will put the mater out of all debate Besides this generall there be some things more speciall worthy to be adverted unto for discovering his Spirit 1. The fourth Canon of Cap. 8. Forasmuch as no Reformation in Doctrine or Discipline can be made perfect at once in any Church therefore it shall and may be lawfull for the Church of Scotland at any time to make remonstrance to his Majesty or his successours c. Because this Canon holdeth the doore open to more Innovations he writeth to the Prelate of Rosse his privy Agent in all this Worke of his great gladnesse that this Canon did stand behinde the Curtaine and his great desire that this Canon may be Printed fully as one that was to be most usefull Secondly The title prefixed to these Canons by our Prelates Canons agreed upon to be proponed to the severall Synods of the Kirke of Scotland is thus changed by Canterbury Canons and Constitutions Ecclesiasticall c. ordained to be observed by the Clergy He will not have Canons come from the Authority of Synods but from the power of Prelates or from the Kings Prerogative Thirdly the formidable Canon Cap. 1. 3. threatning no lesse than Excommunication against all such persons whosoever shall open their mouthes against any of these Bookes proceeded not from our Prelates nor is to be found in the Copy sent from them but is a thunder-bolt forged in Canterburies owne fire Our Prelates in divers places witnesse their dislike of Papists A Minister shall be deposed if he be found negligent to convert Papists Chap. 18. 15. The adoration of the Bread is a superstition to be condemned Cap. 6. 6. They call the absolute necessity of Baptisme an errour of Popery Cap. 6. 2. But in Canterburies Edition the name of Papists and Popery is not so much as mentioned 5. Our Prelates have not the boldnesse to trouble us in their Canons with Altars Fonts Chancels reading of a long Liturgy before Sermon c. But Canterbury is punctuall and peremptory in all these Although the words of the tenth Canon Chap. 3. be faire yet the wicked intentions of Canterbury and Rosse may be seene in the poynt of justification of a sinner before God by comparing the Canon as it came from the Prelates and as it was returned from Canterbury and Printed our Prelates say thus Jt is manifest that the superstition of former ages hath turned into a great prophanenesse and that people are growne cold for the most part in doing any good thinking there is no place to good workes because they are excluded from justification Therefore shall all Ministere as their Text giveth occasion urge the necessity of good workes as they would be saved and remember that they are Via Regni the way to the Kingdome of Heaven though not causa regnandi how be it they be not the cause of Salvation Here Rosse giveth his judgment that he would have this Canon simply commanding good workes to be Preached and no mention made what place they have or have not in justification Vpon this motion so agreeable to Canterburies mind the Canon is set downe as it standeth without the distinction of Via Regni or causa Regnandi or any word sounding that way urging only the necessity of good workes 7. By comparing Canterburie 9. Cap. 18. As it was sent in writing from our Prelates and as it is Printed at Canterburies command may be also manifest that he went about to establish Auricular confession and Popish Absolution 8. Our Prelates were not acquainted with Canons for afflicting of Arbritrary penalties But in Canterburies Booke wheresoever there is no penalty expresly set downe it is provided that it shall be arbitrary as the ordinary shall thinke fittest By these and many other the like it is apparent that tyranicall power he went about to establish in the hands of our Prelates over the worship and the soules and goods of men overturning from the foundation the whole order of our Kirke what seeds of Popery he did sow in our Kirke and how large an entry hee did make for the grossest novations afterward which hath beene a maine cause of all their combustion The third and great novation was the Booke of Common Prayer Administration of the Sacraments and other parts of Divine service brought in without warrant from our Kirke to be universally received as the onely forme of divine Service under all highest paines both civill and Ecclesiasticall which is found by our nationall assembly besides the Popish freme and formes in divine worship to containe many Popish errors and ceremonies and the seeds of manifold and grosse superstitions and Idolatries and to be repugnant to the Doctrine Discipline and order of our reformation to the confession of Faith constitutions of generall Assemblies and Acts of Parliament establishing the true Religion that this also was Canterburies worke we make manifest By the memories and instruction sent unto him from our Prelates wherein they gave a speciall account of the diligence they had used to doe all which herein they were enjoyned by the approbation of the Service Booke sent to them and of all the marginall correction wherein it varieth from the English Booke shewing their desire to have some few things changed in it which notwithstanding was not granted This we finde written by Saint Androis owne hand and subscribed by him and nine other of our Prelates By Canterburies owne Letters witnesses of his joy when the Booke was ready for the Presse of his prayers that God would speed the worke of the hope to see that service set up in Scotland of his diligence to send for the Printer and directing him to
of that Court caused Execution upon the satd Judgment to be stayed and being moved therein and made acquainted with the bad life and conversation of the said Person he said that he had spoken to the Judges for him and that he would never suffer a Iudgment to passe against any Clergy-man by nihil dicit 5. That the said Archbishop about eight yeares last past being then also a privy Councellor to his Majesty for the end and purpose aforesaid caused Sir Iohn Corbet of Stoak in the County of Salop Baronet then a Iustice of peace of the said County to be committed to the Prison of the Fleet where he continued Prisoner for the space of halfe a yeare or more for no other cause but for calling for the Petition of Right causing it to be read at the Sessions of the peace for that County upon a just and necessary occasion And during the time of his said imprisonment the said Archbishop without any colour of right by a writing under the Seale of his Archbishopricke granted a way parcell of the Glebe land of the Church of Adderly in the said County whereof the said Sir Iohn Corbet was then patron unto Robert Vscount Kilmurrey without the consent of the said Sir Iohn or then the incumbent of the said Church which said Viscount Kilmurrey built a Chappel upon the said parcell of Glebe land to the great prejudice of the said Sir Iohn Corbet which hath caused great suits and dissentions betweene them And whereas the said Sir Iohn Corbet had a judgment against Sir Iames Stonehouse Knight in an action of Waste in his Majesties Court of Common Pleas at Westminster which was afterwards affirmed in a writ of Error in the Kings Bench and Execution thereupon awarded yet the said Sir Iohn by meanes of the said Archbishop could not have the effect thereof but was committed to Prison by the said Archbishop and others at the Councell Table untill he had submitted himselfe unto the order of the said Table whereby he lost the benefit of the said Judgment and Execution 6. That whereas divers gifts and dispositions of divers summes of money were heretofore made by divers charitable and well disposed persons for the buying in of divers Impropriations for the maintenance of preaching the word of God in severall Churches the said Archbishop about eight yeares last past wilfully and maliciously caused the said gifts feoffements and conveyances made to the uses aforefaid to be overthrowne in his Majesties Court of Exchequer contrary to Law as things dangerous to the Church and State under the specious pretence of buying in Appropriations whereby that pious worke was suppressed and trodden downe to the great dishonour of God and scandall of Religion 7. That the said Archbishop at severall times within these ten yeares last past at Westminster and else where within this Realme contrary to the knowne Lawes of this Land hath endeavoured to advance Popery and Superstition within the Realme And for that end and purpose hath wittingly and willingly received harboured and relieved divers popish Priests and Iesuits namely one called Sancta Clara alias Damport a dangerous Person and Franciscan Fryer who having written a Popish and seditious Booke intituled Deus natura gratia wherein the thirty nine Articles of the Church of England established by Act of Parliament were much traduced and scandalized The said Archbishop had divers conferences with him while he was in writing the said Booke and did also provide maintenance and entertainment for one Mounsieur St. Giles a Popish Priest at Oxford knowing him to be a Popish Priest 8. That the said Archbishop about foure yeares last past ut Westminster aforesaid said that there must be a blow given to the Church such as hath not beene yet given before it could be brought to conformity declaring thereby his intention to bee to shake and alter the true Protestant Religion established in the Church of England 9. That in or about the month of May 1641. presently after the dissolution of the last Parliament the said Archbishop for the ends and purposes aforesaid caused a Synod or Convocation of the Clergie to be held for the severall Provinces of Canterbury and Yorke wherein were made and established by his meanes and procurement diverse Canons and Constitutions Ecclesiasticall contrary to the Lawes of this Realme the Rights and Priviledges of Parliament the Liberty and propriety of the Subject tending also to seditior and of dangerous consequence And amongst other things the said Archbishop caused a most dangerous and illegall Oath to be therein made and contrived the tenor whereof followeth in these words That I A. B. doe sweare that I do approve the Doctrine and Discipline or Government established in the Church of England as containing all things necessary to salvation And that I will not endeavour by my selfe or any other directly or indirectly to bring in any Popish Doctrine contrary to that which is so established Nor will I ever give my consent to alter the Government of this Church by Archbishops Bishops Deanes and Arch-Deacons c. as it stands now established and as by right it ought to stand Nor yet ever to subject it to the usurpations and superstitions of the Sea of Rome And all these things I doe plainly and sincerely acknowledge and sweare according to the plaine and common sense and understanding of the same words without any equivocation or mentall evasion or secret reservation whatsoever And this I do heartily willing and truely upon the saith of a Christian So helpe mee God in Jesus Christ Which Oath the said Archbishop himselfe did take and caused diverse other Ministers of the Church to take the same upon paine of suspension and deprivation of their livings and other severe penalties And did also cause Godfrey then Bishop of Gloucester to be committed to prison for refusing to subscribe to the said Canons and to take the said Oath and afterward the said Bishop submitting himselfe to take the said Oath he was set at liberty 10. That a little before the calling of the last Parliament Anro 1640. a Vote being then passed and a resolution taken at the Councell Table by the advice of the said Archbishop for assisting of the King in extraordinary wayes if the said Parliament should prove peevish and refuse to supply His Majestie the said Archbishop wickedly and malitiously advised His Majestie to dissolve the said Parliament and accordingly the same was dissolved And presently after the said Archbishop told his Majesty that now he was absolved from all rules of Government and left free to use extraordinary wayes for his supply For all which matters and things the said Commons assembled in Parliament in the name of themselves and of all the Commons of England doe impeach the said Archbishop of Canterbury of high Treason and other crimes and misdemeanours tending to the subversion of our Religion Lawes and Liberties and to the utter ruine of this Church and Common-Wealth And
Altare c. 6ly By the ancient Roman Order published by George Cassander in his Workes p. 118. to 130. where I finde these frequent expressions Pontifex inclinans se paululum AD ALTARE Altari inclinans Adorato Altare pertransit Pontifex in caput Schole in gradu superiore inclinato capite ad Altare salutat Altare Sacerdos quando dicit supplices te rogamus humiliato capite inclinat se ante Altare Subdiaconi ad Altare progredientes simul se inclinant coram eo c. These with the Black Booke of Windfor made in the darkest time of Popish superstition and Idolatry were the severall presidents and Authorities whence this Arch-Prelate borrowed this Idolatrous Ceremony of bowing to his New erected Altar and the Crucifix on or over it in the Glasse windowe never used nor enjoyned before his time in any Protestant Church nor approved by any ancient Protestant Author that can be produced but some late Creatures of his owne whom he set on worke to justifie it in Print though condemned by many as Popish and Idolatrous 7ly He likewise introduced Gaudy Romish Copes into his Chappell never used in any his Protestant Prodecessors times wherein his Chaplins usuall Consecrated and Celebrated the Sacrament there wearing them likewise at the solemne consecration of Bishops as was witnessed upon Oath by Sir Nathaniell Brent Dr. Featley and Master Cordwell Dr. Haywood the Archbishops Chaplin confessing at the Lords Barre that himselfe did usually celebrate the Sacrament in Lambheth Chappell in a Cope Now these Gaudy Copes were directly derived from the Papists Wardrobes as well as his other Chapell furniture witnesse Caeremoniale Romanum l. 1. c. 16. p. 85. 87. Pontificale Romanum p. 357. 358. De Benedictione sacerdotalium Iudumentorum and Thomas Beacons Reliques of Rome 8ly This Archbishop brought in Standing up at every recitall of Glory be to the Father c. after every Psalme and repetition of it together with Very lowly bowing of the head and knee at every recitall of the name of Iesus never there practised in his Predecessors dayes as Dr Featley and Sir Nathaniel Brent deposed The first of these was derived from Ordo Romanus de Officio Missae apud Georgij Cassandri Opera Parisijs 1616. p. 98. The latter of bowing at the name of Iesus from Pope Gregory the tenth who first introduced and prescribed it Sexti Decretalia lib. 2. Tit. 3. c. 2. from the Popish Councils of Basil Sennes Augusta with others which enjoyne the use of it and from Caeremoniale Romanum l. 2. c. 8. p. 206. which directs and prescribes thus Diaconus prosequitur Evangelim cum profert Nomen Iesu vel Mariae INCLINAT SE sed profundius cum dicit Iesus quod ET OMNES FACIVNT 8ly He erected a new beautifull paire of Organs in this Chappell which had none before attested by Dr. Featley and Mr. Pryune now Organs were first brought into Churches by Pope Vitalian and promoted by other Popish Prelates and withall he brought in such chaunting to them as is expresly prescribed is Caeremoniale Episcoporum set forth by Pope Clement the 8. lib. 1. c 28. De Organo Organistis Musicis seu Cantoribus omnia per eos servandain divinis the only Directory by which his Chappell with all our Cathedrall Organ-playing and Chaunting were regulated as those who will peruse that Chapter and compare it with our late Cathedrall Musike will at first acknowledge Finally this Arch Prelate brought in all manner of Popish Consecrations into his Chappell never heard off nor used in his Predecessors dayes as Consecrations of all sorts of Altar-furniture Vestments Flagons Chalices which himselfe arayed in a Gaudy Cope there solemnly Consecrated attested upon Oath by Mr. Samuel Bordman a reverend Minister who deposed at the Bar to this effect That he having privat intelligence of an extraordinary solemne Consecration of some Flagons and Chalices brought from other Churches intended to be Consecrated by the Archbishop at Lambheth Chappell repaired thither to see the manner of it being new and strange to him which was performed in this manner Jn the midest of divine service the Archbishop and his two Chaplines in their Surplices coming out of their seates and bowing very low severall times one after another to the Altar went up unto it where the Archbishop putting on a very gorgeous rich Cope and bowing severall times with his Chaplaines to the Altar read thereat a parcel of scripture used at the Consecration of the Temple which done there were divers Flagons and Cups delivered to the Archbishop who setting them downe upon the Altar used a forme of prayer wherein he desired God to blesse and accept of these Vessells which he severally touched and elevated offering them up to God Now this forme of Consecrating Chalices Flagons Altar-clothes and other furniture of the Altar is expresly prescribed in and taken out of the Missale Paruum pro Sacerdotibus in Anglia Jtinerantibus p. 145. to 152. Pontificale Romanum p. 355. to 376. in both which there are particular Chapters and setformes De Benedictione sacrorum vasorum aliorum Ornamentorum in genere De Patenae Calicis Consecratione with sundry solemne consecration prayers and these two speciall Collects among others for that purpose which it is likely the Archbishop then used at this consecration Exaude Domine Pater clementissime precos nostras haec purificanda vasa Ornamenta sacri Altaris atque Ecclesiae tuae sacri ministerij usui praeparata benedicere sanctificare digneris Per Christum Dominum nostrum Amen Omnipotens sempiterne Deus I quo omnia immunda purgantur in quo omnia purgata clare scunt supplices Omnipotentiam tuam invocamus ut ab his vasis ornamentis quae tibi offerunt famuli tui omnis spiritus immundus confusus longè discedat per tuam benedictionem ad usum ministerium sancti Altaris Ecclesiae tua sanctificata permaneant per Christum Dominum nostrum Amen All these most palpable Idolatrous Romish superstitions Innovations did this Archbishop publikely introduce and practise in his owne Chappell at Lambheth to the great triumphing of the Popish the vexation scandall of the Protestant party though all directly taken out of the Roman Missall Caremoniall Pontificall the Decrees of Popes of Popish Councells and how soon he would have there introduced the very Masse it selfe had not the Scotish troubles interrupted his designes his owne Notes of approbation written in the Masse booke his framing the Scottish new Liturgy by it with the ensuing particulars will abundantly evidence un to all the world to his most just condemnation and eternall infamy At how great cost he was to make these Innovations Alterations in his Chappell will be most clearely evident by the Glasiers Ioyners Painters severall Bills seised in his Study al Lambeth It appearing by Mr. Butler the Glasiers Bil that the mending and new painted Glatte
have seene such a sight that our owne Ministers and Popish Priests should thus repaire one after another into the Kings Chappell and use the selfe-same bowings gestures to the Altar and Crucifix as if they were both agreed Whereunto the Papist presently answered there is no such odds and difference betweene you and us as is conceived which one of the Semenary Priests over-hearing used the like words adding further Gentlewoman you need not wonder at our bowing and kuteling to the Altar and Crucifix for you see that Ministers of your owne Coate and Religion doe the like and so they departed Now what a Capitall Crime Treason this is for an Archbishop intrusted with the care of Religion to bring in such Crucifixes Ceremonies Innovations into his Majesties owne royall Chapell as should invite even his Majesties Chaplaines and Popish Semenary Priests thus openly and promiscously to resort into it to commit Idolatry with them and there to use the very selfe same bowings adorations to the Altar Crucifix as Priests themselves usually exercised and openly upbraid us with to the great offence and scandall of his Majesties Protestant Subjects was humbly submitted to the saddest consideration of his Iudges and all that heard this evidence 3. ly We shall next follow this Romish Fox from White-Hall to Westminster Abby where in Ianuary 1625. he exercised the Office of Doane of Westminster at his Maiesties Coronation putting Bishop Williams then reall Dean thereof from this Royall service incident to his place In this solemnity of high concernment we shall give you a short information what he did with reference only to Popish superstition and Innovation In generall he compiled the forme of his Majesties Coronation different from that of K. Edward the 6th and King Iames inserting some prayers Ceremonies into it out of the Roman Pontificall That himselfe compiled it appeares by his owne Diary and the originall Coppy corrected with his owne hand of which hereafter in its proper place In particular First he caused all the Râ—brickes in this New forme of Coronation to be written in red Letters as they are in the Roman Pontificall para 1. p. 163. c. whereas all formet manuscripts of Coronations found in his Study were written onely with black Inke as appeared by the Bookes themselves writ in times of Popery since and by Master Prynnes attestation who perused them all 2ly He specially inserted this Note into the Margin of the Coronation Booke All this Vnction was performed IN FORMA CRVCIS AND THE OLD CRVCIFIX among the Regalia STOOD ON THE ALTAR of which no mention â—â— made in the Coronation of K. Edward the 6th or King James Which forme of anointing the King after the forme of a Crosse is directly taken out of the Roman Pontificall parts De Benedictione Coronatione Regis p. 167. Post hoc Metropolitanus intinget pollic â—â—â— dextrea manus in 〈…〉 INVNGIT IN MODVM CRVCIS illius brachium dexterum c. And that the old Crosse used only in times of Popery should it this royall solemnity be placed on the high Altar among the Kings Regalia as its usuall in forraigne Popish Cathedralls and Altars if we may credit Ceremoniale Episcoporum and the severall Portraitures in it was a sad Omen at the consecration of a Protestant King to inure if not enamor him with such Popish superstitions in the very begining of his reigne 3ly The Oyle wherewith he was anointed as appeares by the marginall Notes was solemnly consecrated by a Bishop which Consecration of the Oyle is a meere Popish Relique as appeares by Pontificale Romanâ— de Benedictione Coronatione Pegis Thomas Beacons Reliques of Rome Bochellus Decreta Eccles Gal. l. 5. Tit. 2. l. 2. Tit. 6. 4ly He inserted divers Prayers into the forme of the Kings Coronation taken verbatim out of the Roman Pontificall Among others this ensuing Prayer which you shall finde in Latine in the Roman Pontificall p. 171. used at the Kings inthronization after his unction tending to the advancing of the Bishops and Clergy above the Laity Stand and hould fast from henceforth the place to which you have beene heire by the succession of your Forefathers being now delivered unto you by the Authority of the Almighty God and by the hands of us and all the Bishops and servants of God and as you see the Clergy to come nearer to the Altar then others so remember that in places convenient you give them greater Honour That the mediatour of God and man may establish you in the Kingly Throne to be the mediator betwixt the Clergy the Laitie and that you may reigne for ever with Iesus Christ the King of Kings and Lord of Lords who with the Father the holy Ghost liveth reigneth for ever Amen 4ly Popish Master Iohn Cosens as appeares by the Marginall Notes when the Prayers appointed for the Coronation were there read kneeled behinde the Bishops giving direction to the Quire when to answer acting the Office of the Master of Ecclesiasticall Ceremonies whose Office you may read at large described in Caeremeniale Epescoporum Lib. 1. c. 5. p. 19. De Officio Magistrarum Caremoniarum 5ly After the Coronation ended this Archbishop voluntarily of his own accord offered the Kings Regalia on the Altar in a Popish manne without any Rubricke or direction as appeares by this passage in his Diary written with his owne hand Feb. 2. 1625. Solemnbus fiuitis in â—â—ield magis Westâ—con quum tradidit mihi in manus Regalia quae in Ecclesia B. Petri Westâ—â—on servantur de novo dedis Gladium Cortanam dictum duos alos qui coram Reeâ— eo die deferbantur ut servarâ—utur cum reliquis infignibus in Ecclesiam Redij ET AD ALTARE SOLENNITER Oâ—TVLI NOMINE REGIS cum alijs reposui Certainly had this Archprelate beene inflamed with any such extraordinary reale to the Protestant Religion as he pretended he would not have introduced so many Popish Caeremonies out of the Roman Pontificall into his Majesties solemne Coronation but utterly excluded them out of the form of Coronation he then compiled Ex Cauda Draconem you may take a scanding of this Dragon by his Taile who endeavoured to poyson his Majesty as much as in him lay with Romish superstitions in his very Inauguration to his Crowne the sad effects whereof we have since experimentally discerned to our sorow and greatest griefe 4ly We shall in the next place follow this little Fox in his Romish Procession from Westminster to our two famous Vniversities of Oxford and Cambridge whose Christall Fountaines he extraordinarily poysoned with Popish superstitions Innovations Caeremonies of all 〈◊〉 and in them our Church and State Before this pragmaticall Arch-Prelates advancement to be a Prime Favorite in Court and supreame Comptroller of all Ecclesiasticall affaires in our Church our Universities had neither Crucifixes nor Jmages nor Altars nor bowing to Altars nor Copes nor Latine service nor any
of Lincolne at the Visitation of the Archdeacon there this present year 1637. Printed at London 1637. Artic. 5. Have you adâ—cent Table on a frame for the holy Communion placed at the East end of the Chancell Is it rayled in or inclosed so as Men or Boyes cannot sit upon it or throw their hats upon it Is the said raile or 〈…〉 with sâ—ttles or kneeling hâ—nches at 〈…〉 or bottome thereof no the Communicants way fitly kneele there at the receiving of the holy Communion Artic. 38. Whether any in your Parish have covered his head in time of Divine Service contrary to the â—â— Canon any that do not kneele at the saying of the generall Confession Letany ten Commandements and other prayers read in the said Church â— any that do not stand up at the saying the Beliefe or not how or use reverencâ— when in time of Divine service the name of Iesus is read or 〈◊〉 c. Moreover Dr. Pierce Bishop of Bath and Wels not only prescribes the rayling in of Communion Tables Altarwise under penalties and fines in his Visitation Articles and Courts but likewise appoints Ministers in every Division to see it executed and presents these reasons for it to the Archbishop who endorsed them thus with his own hand Recepi March 9. 1633. L. Bishop of Bath and Wels about placing the Communion Table Reasons why the Communion Table in every Church should be set close under the East-window or wall with the ends North and South and be rayled in 1. It was ordered in Queen Elizabeths Injunctions That the Communion Table should stand where the Altar did 2. There should be some difference between the placing of the Lords Table in the Church and the placing of a mans Table in his house 3. It is not sit the people should sit above Gods Table or he above the Priest when he consecrateth 4. If it stand not thus and he not rayled in it will be subject to many prophanations and abuses Church-wardens will keep their accounts at the Lords Table Parishioners will sit round about it and talk of their Parish businesses whereas the Lords Table is for no other use but only for the Communion and the service and prayers of the Church Schoolmasters will teach their Boyes to write upon this Table and the Boyes will â—ay their Hats Sachels and Books upon it and in their Masters absence sit upon the same and many will sit or learn irreverently against the Lords Table in Sermon time Glasiers will knock it full of mile holes as it is found by experience they have done in many places and Dogs will defile the Lords Table 5. When the Communion Table stands thus the Chancell is the fairer and there â—â— more 〈◊〉 for the Communicants 6. Where the Communion Table stands thus the face of the Priest is seen of all and his voice is 〈◊〉 heard of all which sit on the North side of the Chancel 7. It is sit the Daughters should be like their Mother the Patochiall Churches should be 〈◊〉 the Câ—thedrall Churches that so there may be an uniformity in this respect in every Church At Coventry 〈◊〉 Bishop of that Diocesse by his Chancellour prescribed these Innovations following in the Churches of that City Thursday the 15 of August 1636. at Coventry It is ordered by Mr. Chancellour in the presence of me Henry Archbold principall Register being 〈…〉 by my Lord Bishop to that purpose 1. That the Communion Tables with in S. Michaels and Trinity Churches should be removed up 〈…〉 of the Chancels 2. That the ground at the upper end of the Chancels be handsomely raised by three steps that the 〈…〉 be conspicuous to all the Church 3. That in 〈…〉 which almost stopped up the middle I le be removed according 〈…〉 the Church-wardens in presence 4. That in both Churches all new additions of Seats in the Chancels be taken away 〈…〉 be to the ancient forme 5. 〈…〉 the 〈◊〉 of Trinity shall hereafter have any Seat to himself within the Church of S. Michael nor any parishioner of S. Michael have any 〈…〉 such no have sufficient interest by Land in the other 〈◊〉 6. 〈…〉 the Churchyard of S. Trinity may be 〈…〉 restored to the Churchyard And the doores opening into the Churchyard be stâ—pped up and the sink and other 〈…〉 7. That the 〈…〉 wives being in both Churches sufficiently accommodated 〈…〉 hence forth content themselves 〈…〉 â—e disposed of to these Gentlemen of quality within 〈…〉 The Church-wardens of both Parishes are admonished to certifie the performance of the precedent Articles to M. Chancelour by the next Court-day at Lichfield being the 27 of September next And that the Desk in the Chancell in Trinity Church whereon the Books lye be removed to the upper end of the North Isle next the Chancell and a Rayle made with a door in the middle thereof to keep out children from tearing the Books Charles Twysden Henry Archbold Registers After which this Bishop in a better mood Ordering the Communion Table only at the time of administring the Sacrament to be brought into the midst of the Chancell being large without the precincts of its impounding rayles thereupon the Archbishops Creatures gave present secret notice thereof by way of complaint to Sir Iohn Lambe and he to the Archbishop in these ensuing Letters found among Sir Iohn Lambs papers by Mr. Prynne endorsed with Mr. Dels the Archbishops Secretaries hand upon the Archbishops perusall of them The first was this Letter from Mr. Bird to Mr. Latham Good Master Latham Being at Mr. Lessons my Lord Bishops accustomed Inne I was there called and sent for to a private room before Mr. Major and some others of the Fraternity the businesse was concerning the removall of the Communion Table fromits ascent of 3 steps unto the body of the Chancel during the administration of that blessed Sacrament and they fearing me and my thwarting it moved my Lord to command me from either troubling them or altering that But how this can be effected without a great deale of inconveniency both to Minister and people I know not the Table and all other ceremonies necessary then to be used being by this means obscured and taken away from the eares and eyes of the people This is all except his Sermon that his Lordship hath done here and so much I thought good to certifie you desiring you to make what use you can of it provided you ever conceale the name of Your assured loving friend Tho. Byrd Covent 21 March juxta compt Aug. 1636. The second this Letter from Mr. Latham to Sir Iohn Lambe Most worthy Sir Our Lord Bishop at his departure from hence left such a terrible noise behind him of threatning against his Chancelour Mr. Ieffraye Archdeacon of Salop and my Selfe as would make men that were any thing obnoxious much afraid but for mine own part I thank God I fear him not but will and shall be ready to justifie my selfe in any thing
Burtons Wives especially restrained so much as to set footing in the Islands where they were close imprisoned under paine of imprisonment so penall and fatall was it for them to oppose the Archbishop in these his Innovations who detained them thus close prisoners in exile till they were released by this present Parliament That this prosecution was by the Archbishops instigation was evidenced First by the Testimony of Mr. John Cockshute then servant to Sir John Banks his Majesties Atturney Generall to whom he committed the prosecution of all Star-chamber businesses who attested upon oath that the Arch-bishop gave him direction for drawing the Information against Doctor Bastwick Mr. Burton and Mr. Prynne and that he was commanded to give an account to him of all the proceedings therein which he did from time to time either to himself in person or to his Chaplains by his direction Secondly by the Copies of Doctor Bastwicks and Mr. Burtons Answers found in his study by Mr. Prynne the first whereof was disalowed and would not be admitted though twice tendred the second expunged by the Arch-bishops direction who had drawn a line with black lead under all that which should stand in Mr. Burtons Answer as appeared by the Coppy it self produced at the Bar giving Order to expunge the residue which was done accordingly Thirdly by the whole Tenor of his speech in Star-chamber especially this latter clause thereof pag. 77. I humbly crave pardon of your Lordships for this my necessary length and give You hearty thanks for Your noble patience and your just and honourable censure upon these men and your unanimous dislike of them and defence of the Church But because the businesse hath some reflection upon my selfe I shall for beare to censure them and leave them to Gods mercy and the Kings Iustice. And by his ensuing Epistle to his Majesty prefixed to this Speech Fourthly by Subsequent Motions and Warrants under his hand for their Exile and close Imprisonment in which he was onely active and inexorable What great encouragement and hope of a relapse to Popery the Archbishops introducing of Altars Crucifixes and other forementioned Innovations gave to Jesuits Papists and what was his reall designe in promoting them we shall evidence by two notable passages in two late English Jesuites printed books The first intituled A Paraphrasticall and devout Discourse upon the Psalme Miserere written by Ch. M. an English Jesuite as appears by the Jesuites Badge in the Frontispiece of it printed and licensed at Doway 30 Maii 1635. wherein there is this passage in the Epistle to the Reader Thesemy Paraphrasticall Discourses and pitifull lamentations of King David I intend for all sinners in England as well Catholicks as not Catholicks of what religion soever I being a debtor to all and because I would have them all peruse these Discovrses I abstaine from controversies in religion lest I should avert any from the reading of them only in paraphrasing the two last verses of this Psalme occasion being offered I speak of the unbloody and daily Sacrifice of the Altar but so that I rather touch it then handle it mention it then treat of it suppose it then prove it in that manner as I might hoping that this doctrine NOW will not be distastfull mark the Reason For seeing now in England in very many Churches Altars which heretofore were thrown down are againe erected according to the laudable example and pious use and custome of the Catholick and even Primitive Church to averre a true Sacrifice will not be ill taken because to allow of Altars is to allow of a true Sacrifice which useth to be offered on them an Altar and a true proper Sacrifice being Co-Relatives of which the one inferreth the other and so the one cannot be averred without the other nor the one denied without the other Loe here we have the true reason why the Archbishop was so zealous for Altars even to bring in the Papists unbloody and dayly sacrifice of the Masse The second book was inscribed A direction to be observed by N. N. written by an English Jesuit and printed secretly by him in London as was supposed An. 1636. wherein after some applauses of the Archbishop whom he propounded as a Pattern of imitation for all others in England in prohibiting the sale of books tending to Socinianisme p. 14. which he p. 16. interprets to be Protestantisme p. 20. 22. he proceeds thus And to speak the truth what learned judicious man can after unpartiall examination embrace Protestantisme Which now waxeth weary of it selfe Its professors they especially of greatest worth learning and authority declare themselves to love temper moderation allow of many things which some years agoe were usually condemned as Superstitious Antichristian and are at this time more unresolved where to fasten then in the infancy of their Church For doe not the Protestant Churches begin to look with another face their wals to speak by Images Crucifixes Laymens books with another language their Preachers to use a sweeter tone their annuall publick Tenents in the Universities to be of another stile and matter their books to appear with Titles and Arguments which once would have caused much scandall among the Brethren their Doctrine to be altered in many things and even in those very points for which their progenitors forsook the then visible Church of Christ their 39 Articles the Summe the Confession and almost the Creed of their faith are patient patient that is they are ambitious of some sense wherein they may seem to be Catholick that is of that Romish sense which Franciscus à Sancta Clara thrice printed in England and presented by the Archbishop to his Majesty hath put upon them in his Commentary on them to alleage wife and children in these dayes is but a weak plea for a maried Minister to compasse a Benefice Firy Calviaisme once a Darling in England is at length accounted Heresie yea and little lesse then Treason by the Archbishop and his Brethren in their censure of Dr. Bastwick in the High Commission Men in word writing willingly use the once fearfull names of Priests and Altars nay if one do but mutter against the placing of the Altar after the old fashion for a warning he shal be well warned with a Cole from the Altar over against which there is this marginall note A little book so intituled printed 1636. English Protestants are now put in minde that for exposition of Scripture by Canon they are bound to follow the ancient Fathers And to conclude all in one main point The Protestant Church in England pofesseth so small antiquity and so weak subsistance in it self that they acknowledge no other visible being for many Ages but in the Church of Rome These were the advantages the Papists Jesuits and Popish party made of the Archbishops Romish Innovations formerly proved We shall next proceed to other Innovations of this nature somewhat different from the former to wit to
Camera sua in Aulâ Regia erat protuli qua accipi in mandatis responsum dedit Aprill 13. die Mercurij Retuli ad Ducem Buck quid responderit Episcopus Winton These Bishops of the Arminian Popish party after serious consultation among themselves concluded that for the better introducing advancing of the Arminian and Popish Errors in our Church Richard Mountague then Batchelor of Divinity having the Repute of a great Scholler being formerly engaged in this Quarrell by the complaints of Mr. Ward and Mr. Yates against him for the Arminian Popish Tenets broached in his Gagge should in a new Book of his intituled Appello Caesarem compiled by all their consents as appeared by their subscriptions to it which they afterwards cunningly with-drew when they had procured Dr. Francis Whites approbation of it leaving him in the sudds alone as he oft complained publikely broach justify maintaine all the Arminian Tenets condemned in the Synod of Dort as the received Doctrines of the Church of England and impaire the Reputation of that Synods determinations as the privat opinions only of some few illiterate Puritans This book of his was disallowed by Dr. Abbot then Archbishop of Canterbury and his Chaplines who stopped it at the Presse but the now Archbishop by his owne and the Dukes power procured it notwithstanding to be printed and dedicated to his Majesty in the very beginning of his Reigne thereby to ingage him in the Actuall Patronage of the Arminian Points and party which Mountague impetrated at his hands in his Epistle Dedicatory This Book giving great and just offence to most men Dr. Prideaux soon after upon a fitte occasion spake somewhat against it in the Scholes at Oxford admonishing young Schollers to be cautelous in reading it of which there was present notice sent to the Prisoner then Bishop of St. Davids by way of complaint as these two letters found in his Study by Mr. Prynne most clearly manifest My very good Lord. I Received your Letter The Coppy of the consecration of the Chappell shall be sent according to your Lordships appointment We had Disputations in Divinity Schooles Wednesday one Mr. Damport a great Preacher in London but no Graduat was Respondent One of his Questions this An Renati possint totaliter finaliter excidere a Gratia His Opponent one Mr. Palmer of Lincoln Colledge urged out of Mr. Mountague his Appeale the Article of our Church The Homilies The Booke of Common-prayer The Doctor of the Chair handled the Appellator so they termed Him very coursly putting it upon Him that he is Merus Grammaticus a Fellow that studies Phrases more then matter That He understands neither the Articles nor Homilies or at least perverts both Jn answering one of the Arguments He had a Digression to this purpose So quoth He He attributes I know not what vertue to the externall sign of the Crosse Dignus cruce qui asserat He concluded with an admonition to the Juniors whereof there come good store to that Exercise and well furnished with Tablebookes and to the Seniors too That they would be cautelous in reading that and the like Bookes That they would begin in the Study of Divinity with some Systematicall Catechisme I suppose he meant Bastingius Fenner c. and not to apply themselves at first to the Fathers c. Thus with my daily prayers for your Lordships health and happinesse I rest Your Lordships in all humblnesse of duty and service Thomas Turner St. Iohn Oxon. May 23. 1625. My Cosen Walker remembers his humble service to your Lordship My very good Lord WHat I wrote to your Lordship concerning Mr. Mountague I have it by me and before I sent it I consulted with my Cosen Walker who was present at the Exercise as well as I and we both agree that I wrote nothing but what is true in the substance the very Termes we cannot recall For my part as I desire not to be produced so I am not afraid of it if it might do Mr. Mountague any pleasure Doctor Radcliffe was present at the Disputations what other Doctors there were I know not Thus wishing your health and happinesse I humbly take my leave and remaine Your Lordships in all dutifull obligement Thomas Turner St. Io. Oxon. May 30. 1625. This last letter intimates an intention to question Dr. Prideaux for these Passages but the Parliament following soone after this Booke was publikly complained of in the Commons House and Mountague himselfe there questioned for it of which this Archbishop tooke speciall notice and thereupon gave all in couragment protection he could to Mountagu as his own Diary manifests in these folowing clauses Iulij 7. 1625. Die Iovis R. Mount inductus est in Domu◠Parliament inferiorem c. Iulij 9. Die Saturni placuit Serenissimo Regi CAROLO intimare domui illi SIBI NON PLACERE que de Montacutio dicta ibi vel statuta fuêre Se inconsulto Iulij 13. Iter mihi eo facienti obviam casu factus est R Montacutius PRIMVS FVI qui cum certiorem fecide REGIS ERGA IPSVM GRATIA c. A pregnant evidence under his owne hand First that himselfe was a principall Patriot of Mountague and his Booke 2. That he was the first that acquainted him of the Kings Royall favour towards him for writing this Book notwithstanding the complaints against it in the Parliament if not a procurer of the King to intimate his dislike to the Commons House of their proceedings against him which being discontinued by the dissolution of that Parliament at Oxford were againe revived in the next Parliament at which time the Bishop procured the Duke to sound his Majesties opinion concerning Mountagues Cause and Booke which to please the Parliament the King then seemed willing to leave to their censure whereat the Bishop was very much troubled as this Passage in his Diary manifests Ianuary 29. 1625. Dies solis erat intellexi quid D. Buck collegit de Causa Libro opinionibus Rich. Montacutij R. C. King Charles apud se statuisset Videor videre nubem surgentem minantem Ecclesia Anglicana Dissipet pro Misericordia sua Deus Soon after there were two Conferences held at York house before the Duke and divers Nobles about Mountagues Bookes and opinions which were there oposed by Dr. Preston and Bishop Morton but defended by Doctor White and Bishop Laud who records this memorial of these Conferences in his Diary Feb. 11. 1625 Die Sabbati ad instantiam Comitis Warwicensis Colloquium fuit in causa R. Mountacutij in adibus Ducis Buckinghamia c. Febr. 17. Die Veueris Colloquium praedictum secundum habitum est non paucis e Proceribus Regni praesentibus loco pradicto On the 18. of Aprill 1626. Mr. Pyne made a Report in the Commons House from the Commitee of Religion concerning Mountagues Appeale and his Arminian and Popish Tenents therein comprised whereupon it was voted in the House
promises as they be generally set forth to Vs in the holy Scriptures and the Generall meaning of the Articles of the Church of England according to them And that no man hereafter shall either print or preach to draw the Article aside any way but shall submit to it in the plaine and full meaning thereof and shall not put his owne sense or Comment to be the meaning of the Article but shall take it in the litterall and Grammaticall sense That if any publike Reader in either our Universities or any Head or Master of a Colledge or any other person respectively in either of them shall affix any new sense to any Article or shall publikely read determine or hold any publike disputation or suffer any such to be held EITHER WAY in either the Vniversities or Colledges respectively or if any Divine in the Vniversities shall preach or print any thing EITHER WAY other then is already established in Convocation with our Royall Assent He or they the Offenders shall be lyable to Our displeasure and the Churches censure in our Commission Ecclesiasticall as wel as any other We will see there shal be due execution upon them c. That this Declaration was made by this Bishops instigation procurement and so generally reputed not only at home but abroad is evident by this passage of Doctor Barons Letter of Aberdean concerning the pacifying of the 5. Articles sent to this Arch-Bishop and found in his Study endorsed with his owne hand dated the 20. of Aprill 1634. Piam hanc Ampl tuae de Pace Ecclesiae tuenda conservanda sollicitudinem illustri specimine JAMPRIDEM NOTAMOMNIBVSET TESTATAM fecisti cum Majestas Regia TE AVTHORE ET SVASORE exitialiisti dissidio de Praedestinatione annexis Articulis quo or bis hic Britannicus fere collidebatur sua authoritate finem imposuit impetuosas exulceratorum animorum motus ita compescuit ut dispersis dissipatis rixarum indies gliscentium nebulis nunc optato pacis sudo fruamur c. By coulour of this Declaration and pretended Amnestie of silencing both sides the Anti-Arminian truths and received Doctrines of our Church came to be totally silenced suppressed in Presse Pulpit Schooles Vniversities and the Arminian Errors found free passage in them all without any or very little opposition this being the highest conquest the Arminian faction could aspire to yea more then they could hope for in so short a space Hereupon their prevailing party having greatest power at Court and in the High Commission Archbishop Abbot being then by their power and policy sequestred from both and from his Archiepiscopall authority delegated to Bishop Land and others of the Arminian combination by colour and abuse of this Declaration all Bookes against the Arminians were suppressed the Authors prosecuted in the High Commission those who preached or disputed against them in the Vniversities City Court or Country silenced suspended banished imprisoned enforced to recant or ruined at least kept from all preferments on the contrary those of the Arminian confederacy were advanced applauded countenanced protected and freely tolerated to vent their Erronious Tenets every where in Presse Pulpit Court both Vniversities without any reall convention or suspention as we shall prove anon And to set on this designe with greater advantage to the Arminian party His Majestie being pressed to publish a Proclamation for the calling in of Bishop Mountagues Booke no lesse than three yeares after its publication upon sundry complaints made against it in 3. successive Parliaments after all the books dispersed vented and out of all danger of seisure hee so ordered the matter that there was no execution of it in regard of the Booke this Proclamation was so cunningly and partially penned that Mountagues Popish and Arminians opinions were no wayes censured nor his Books condemned to the fire by it for feare of hindering the project then in hand so that all intelligent men might at first view discerne the main end of it was not to suppresse and call in the Book or discredit the Author who was then advanced to a Bishopricke for his paines by Lauds recommendations but meerly to suppresse all Bookes in answer of it and silence all preaching writing disputes against the Arminian Errors as unnecessary questions and needlesse controversies which appeares by the Proclamation it selfe thus endorsed with the Archbishops owne hand who had the penning or correcting of it Janu. 17. 1628. A Proclamation for calling in Bishop Mountagues Booke A Proclamation for the suppressing of a Booke INTITVLED Appello Caesarem or An Appeale to Caesar WHereas Wee out of Our care to conserve and maintaine the Church committed to Our Charge in the unity of true Religion and the bond of Peace and not to suffer unnecessary disputes which may trouble the quiet both of Church and State have lately caused the Articles of Religion to be reprinted as a rule for avoiding of diversities of opinion and for the establishing of consent in true Religion We continuing Our desire to compasse this wished effect and considering that the Book written by Richard Mountague now Bishop of Chichester then but Batechelor of Divinity intituled Appello Caesarem or an Appeale to Caesar and published in the Yeare 1625. was the first cause of those disputes differences which have sithence much troubled the quiet of the Church have thought it fitting to take away the occasion by calling in the said Booke And therefore We do hereby will and straightly command all and singular persons whatsoever who have or shall have any of them in their hands or custody that upon paine of Our high displeasure and the consequence thereof they doe deliver the same presently upon this publication to the Lord Bishop of the Diocesse or his Chancellor if it bee out of the Universities or if it be in either of the two Universities to the Chancellour or Vice-Chancellor there whom We straightly command to suppresse the same hoping thereby that men will no more trouble themselves with these unnecessary questions the first occasion being taken away But if We shall be deceived in this Our expectation and that by reading preaching or making Bookes either pro or contra concerning these differences men begin a new to dispute We shall take such Order with them and those Books that they shall with they had never thought upon these needlesse Controversies Given at Our Court at White-Hall The seventeenth day of Ianuary in the fourth Yeare of Our Reigne of Great Britaine France and Ireland The Commons then Assembled in Parliament discovering both the sinister end and abuse of this His Majesties Declaration and Proclamation in favour of the Arminians drew up a notable Declaration to His Majestie concerning the increase of Popery and spreading of Arminianisme c. concerning the latter whereof they made this following complaint wherein they charged this Prelate then Bishop of Bath and Wells with favouring Arminians and their opinions As our feare concerning
Change or Subversion of RELIGION is grounded upon the daily increase of Papists the only professed Enemies thereof for the reasons formerly mentioned so are the hearts of Your Subjects no lesse perplexed when with sorrow they behold a daily growth and spreading of the faction of the Arminians that being as Your Majestie well knowes but a cunning way to bring in Popery and the professors of those opinions the common disturbers of the Protestant Churches and Incendiaries of those States wherein they have gotten any head being Protestants in shew but Jesuites in Opinion and practise which caused Your Royall Father with so much pious wisdome and ardent zeale to endeavour the suppressing of them as well at home as in our Neighbouring Countries and Your Gratious Majestie inimating his most worthy example have openly and by your Proclamations declared your mislike of those persons and of their opinions who notwithstanding are much favoured and advanced not wanting friends even of the Clergie neere to Your Majestie namely Doctor Neale Bishop of Winchester and Doctor Laud Bishop of Bath and VVells who are justly suspected to bee unsound in their opinions that way And it being now generally the way to preferment and promotion in the Church many Schollers do bend their Studies to maintaine these Errours their Bookes and opinions are suffered to be printed and published and on the other side the impressions of such as are written against them and in defence of the Orthodox Religion are hindered and prohibited and which is a boldnesse most incredible this restraint of Orthodox Bookes is made under colour of Your Majesties formerly mentioned Proclamation the intent and meaning whereof we know was quite contrary c. To which Declaration Bishop Laud returned a Peremptory answer in His Majesties Name written and endorsed with his owne hand the Originall whereof attested by Master Prynne was reade at the LORDS Barre in these following words so farre as concerned the charge of Arminianisme THe next feare is the daily growth and spreading of the Arminian faction called a cunning way to bring in Popery But We hold this charge as great a wrong to Our selfe and Our Government as the former For our People must not bee taught by a Parliament Remonstrance or any other way that We are so ignorant of Truth or so carelesse of the profession of it that any opinion or faction or what ever it be called should thrust it selfe so far so fast into Our Kingdomes without Our knowledge of it This is a meere dreame of them that wake and would make Our Loyall and loving People thinke We sleepe the while In this charge there is great wrong done to two eminent Prelates that attend Our Person for they are accused without producing any the least shew or shaddow of proofe against them and should they or any other attempt Innovation of Religion either by that open or any cunning way we should quickly take other order with them and not stay for Your Remonstrance To helpe on this Our People are made believe there is a restraint of Bookes Orthodoxall But wee are sure since the late Parliament began some whom the Remonstrance calls Orthodox have assumed to themselves an unsufferable liberty in printing Our Proclamation commanded a restraint on both sides till the passions of men might subside and calme and had this beene obeyed as it ought wee had not now been tossed in this tempest As for any distressing or discountenancing of good Preachers Wee know there is none if they be as they are called good But Our good people shall never want that spirituall comfort which is due unto them And for the preferments which VVee bestow Wee have ever made it our great care to give them as rewards of desert and paines but as the preferments are ours so will wee bee Judge of the desert our selfe and not bee taught by a Remonstrance After which the Commons in pursuance of their Opposition against the growing Arminian Faction On the 28. of January 1628. but 11. dayes after the forementioned Proclamation concerning Mountagues Booke and prohibiting books against it passed this notable Vote in Parliament after a large debate which the Archbishop in his indorsment on it stiles The Challenge of the lower House in matters of Religion An Order made by the lower House of PARLIAMENT the 28th of IANVARY 1628. WEE the Commons now Assembled in Parliament doe claime professe and avow for Truth the sence of the Articles of Religion which were established in Parliament the thirteenth yeare of Queene Elizabeth which by the publike Acts of the Church of England and the generall and currant exposition of the Writers of our Church have beene delivered unto Vs and we reject the sence of the Iesuites Arminians and all others wherein they doe differ from Vs. To which Challenge of theirs this pragmaticall Bishop then returned this bold peremptory answer written with his owne hand produced attested by Master Pryn and read at the Lords Barre in Evidence against him 1. The publique Acts of the Church in matters of Doctrine are Canons and Acts of Councells as well for expounding as determining the Acts of the High Commission are not in this sence publike Acts of the Church not the meeting of few or more Bishops Extra Concilium unlesse they be by lawfull Authority called to that worke and their decision approved by the Church 2. The Currant exposition of writers is a strong probable Argument de sensu Canâ—nis Ecclesiae vel Articuli yet but probable The Currant exposition of the Fathers themselves hath sometimes missed sensum Ecclesiae 3. Will ye reject all sence of lesuit or Arminian may not some be true may not some be agreeable to our writers and yet in a way that is stronger then ours to confirme the Article 4. Is there by this Act any Interpretation made or declared of the Articles or not If none to what end the Act If a sence or Interpretation be declared what authority have lay-men to make it for Interpretation of an Article belongs to them only that have power to make it 5. T is manifest there is a sence declared by the House of Commons the Act sayes it wee avow the Article and in that sence and all other that agree not with us in the aforesaid sence wee reject these and these goe about misinterpretation of a sence Ergo there is a Declaration of a sence yea but it is not a new sence declared by them but they avow the old sence declared by the Church The publike authenticke Acts of the Church c. yea but if there be no such publique authenticke Acts of the Church then here 's a sence of their owne declared under pretence of it 6. It seemes against the Kings Declaration 1. That sayes we shall take the generall meaning of the Articles this Act restraines them to consent of VVrighters 2. That sayes the Article shall not be drawne
conteine The Coppy of an Answer unto a certaine Letter wherein the Answerer purgeth himselfe and others from Pelagius Errors and from the Error of Free-will or Justification of Workes wherewith he seemed to bee charged by the said Letter And further hee sheweth wherein he differeth in judgment from certaine English Writers and Preachers whom hee chargeth with teaching false doctrine under the name of Predestination This Treatise writes he was published about the second or third yeare of Queene Elizabeth by a Protestant Divine who florished both in the time of King Edward and Queene Elizabeth and in the time of Queene Mary for his Conscience endured voluntary exil but he names not the Author in particular nor produceth any warrant for this Encomium of him The residue of the Booke are some mistaken perverted fragments called out of Bishop Hoopers Preface upon the Commandements and Father Latymers Sermons concerning which Booke Master Prynne gave in this evidence upon his Oath That it was the greatest affront and imposture ever offered to or put upon the Church of England in any age deserving the highest Censure of the first discovery whereof God made him the only Instrument For as soone as this Book was printed one Coppy of it was brought him by a Friend who informed him that it was licensed by Master Martin the Bishops Arminian Chaplaine that the Bishop himselfe had given order the Booke should not be published till he had presented one of them to the King and gained his Royall approbation thereunto That a day or two after the Booke was published by the Bishops direction One Copy whereof comming to the late learned Sir Humfrey Linds hands he was very much troubled thereat upon its perusall whereupon hee repaired to Master Prynne at Lincolnes-Iaue with the Booke desiring him to take some paines to give a speedy answer to it being as he averred a most dangerous Book making more for the spreading and justifying of Arminianisme then any Booke formerly published To which Master Prynne replyed that he had no leisure and lesse encouragement to answer it being then just before vexed in the High Commission for his Perpetuity and other of his Bookes written against Arminians Wherefore Sir Humfrey himselfe who had more leisure friends and abilities then himselfe might doe well to returne an answer to it Who thereupon replyed to Master Prynne that none was so fit to answer it as himselfe who had perused more ancient English Writers and was better versed in them then any man he knew Whereunto Master Prynne rejoyned That he conceaved there was no need at all for himselfe or any man else to answer this booke for that there were two answers to it already in print To which Sir Humfrey replyed it was impossible for that this Book came forth but that morning unto which Mr. Pryn answered that the greatest part and maine substance of this Narration was answered Verbatim in two printed Books long before either of them was born and to give him fall satisfaction therein hee shewed him two printed answers thereunto and discovered the whole Imposture to him in that manner as he related it at the Lords Barre First he produced to him now to the Lords the Originall printed Copy of the foresaid answer made unto a certaine Letter c. which had all the symptoms of an unlicensed Pamphlet there being neither Authors nor Printers name nor place where nor yeare when it was printed to be found in the Title or any other part of the Book nor the least mention where or by whom it was to be sold Therefore it was doubtlesse printed by stealth in a Corner and not by any publike allowance its entry not being extant in the Stationers-Hall Next he produced two ancient answers in print to this pernicious Pamphlet The first of them written by Iohn Veron a very learned man Chaplaine to Queene Elizabeth and Divinity Lecturer in the Cathedrall of Pauls in the beginning of her Raigne to whom he Dedicated his answer to this Pamphlet Imprinted at London by John Tysdale by publike authority In which answer intituled An Apologie or Defence of the Doctrine of Predestination set fort by the Queens Highnesse her most humble and obedient servant John Veron and Dedicated to her Majestie wee have the name of the namelesse Author of this Arminian Pamphlet the occasion of compiling it and the quality of the Author expressed to the full together with a compleat answer therunto The Authors name is therein averred to be one Champeneyes f. 20. 31. 37. 40. 41. 42. His condition and quality is therein thus expressed f. 16. But in this I comfort my selfe that his tongue is known to be no slander For the like did hee most proudly attempt in your most Gratious Brother good King Edward the sixths dayes AGAINST ALL THE GODLY PREACHERS OF THAT TIME calling them marked Monsters of Anti-Christ and men voyd of the Spirit of God for none be they never so Godly never so earnest and faithfull labourers in the Lords Vineyard have the Spirit of God or doe know the efficacy of it but he only as many godly persons be able to testifie to his face that he did therefore and for MANT OTHER ABOMINABLE ERRORS which he then stoutly maintained BEARE AT THAT TIME A FAGGOT AT PAVLS CROSSE Father Coverdale making then the Sermon there Belike fearing now the like punishment and that he should be compelled to revoke his Pelagian-like opinion hee durst not for all his proud boast set his owne name to his rayling and venemous bookes nor yet suffer them to be sold openly or publikly in the Booke-binders shops but cowardously suppressing both his owne name and the name of the unwise and foolish Printer got the whole Impression into his hands that so he might in hugger-mugger send them unto his privie friends abroad whom be like he suspected to be of his Affinity and damnable opinion How be it this could not be wrought so privily but that within a while some of his bookes came into my hands whereby shortly after the Printer was knowne and brought to his Answer whom this stout Champion of Pelagius hath left in the bryars and least he himselfe should be faine to shew a reason of his Doctrine doth keepe himselfe out of the way still and dares not once shew his face If he be able to maintaine his Doctrine against my booke to let him come forth and play the man I am ready at all times to yeeld unto the truth and unto the sincere teachers thereof After this f. 20. he stiles Champenyes The blinde guide of the freewill men f. 37. Champenyes a very Pelagian and consequently a ranke Papist p. 40. hee suffereth the Divell by such Sectaries as Champenyes is to sow his lyes abroad c. And f. 41. Champenyes is the Standard-bearer of the freewill men What an abominable Imposture was it then for this new Pamphleter to stile him A Protestant Divine who flourished
therefore some publike censure ought to passe upon them the Books thus seized to be openly burnt else they would in a few monthes be sold openly againe to corrupt the people and no satisfaction at all given for this foule offence to the Church of England which Archbishop Abbot confessed to be true and said he would take some Order in it but by this Bishops power there was nothing more done against the Licenser Compiler or Booke which soone after was as publikely sold as if it had neverbeene called in to the perverting of many in their judgments who knew not of this grand Imposture now publikly discovered at the Lords Barre by all the forementioned books themselves there produced and the testimony of Master Prynne upon Oath seconded by the Stationers booke of entries and the testimonies of Master Sparke and Master Walley Doctor Martin for this good service was presently after by this Bishop advanced to a great living and likewise to the headship of Queenes Colledge in Cambridge instead of other punishment Master Prynne for his paines in derecting this fraudulent dealing of the Bishop and his Chaplaine by way of revenge was soone after by this Bishops meanes imprisoned in the Tower and most severely censured in the Starre-Chamber for his Booke called Histrianastix though Licensed by Authority in which he made some mention of this imposture concealed from the most so fatall was it in those times for any man out of Conscience or publike ends to oppose the Bishops Arminian designes such a Stirrop to mount up to preferments to advance them After this the Archbishops Chaplaine Doctor Haywood on the 26. of August 1634 licensed Booke intituled Collectiones Theologica writ by Thomas Chune and Dedicated to the Archbishop of Canterbury himselfe in which hee justified the Arminian Errors and the Church of Rome to be a true Church whereof there were two Impressions in one yeare yet neither the Author nor Booke once questioned though publikely complained of by Doctor Bastwicke at his Censure in the High-Commission where the Archb. openly justified it In the yeares 1636. and 1639. the Arminian Errors were defended by Bishop Mountague in print in his Pars. 1. 2. Originum Ecclesiasticarum Gods Love to mankinde and by sundry others without controle On the contrary Doctor Twisse his Booke in answer of Arminius though writ in Latine was refused License by the Bishop and his Arminian Chaplaines Bray and Baker and his answers to Doctor Jackson and the Arminian Pamphlet intituled Gods love to Mankind suppressed some Lectures of Bish Davenant and Sermons of Doctor Clerke against the Arminians were likewise stopped at the Presse and not suffered to be printed with their other Lectures and Sermons What Bookes against Mountague and the Arminians were called in suppressed and the Authors Printers Dispersers of them severely prosecuted in the High-Commission in the Yeares 1628. and 1629 Wee have already evidenced Only wee shall informe you or one or two Presidents more of later date Doctor George Downham Bishop of Derry in Ireland publishing a Booke in that Kingdome against the Arminians and the Totall and finall Apostacie of the Saints from Grace about the Yeare 1630. Some of them comming over into England Bishop Laud caused a strict Letter to be written in his Majesties name to Abbot Archbishop of Canterbury for the calling in and suppressing it within the Realme of England where it was accordingly seized on and another Letter to Doctor Vsher Archbishop of Armagh for the suppressing and seizing thereof in the Realme of Ireland Which was manifested by the Docket Booke in the signet Office where entreyes of those Letters are made in Aug. 1631. and by this Letter of Bishop Vsher to Bishop Laud found in his study at Lambheth indorsed with his owne hand and arrested by Master Prynne which fully discovers that hee was the sole or principall occasion of his Majestices Letters for calling in this Booke which hee seconded with his owne Letter to Bishop Vsher for that purpose who returned this answer to him My most honoured Lord THe 8th of October I received your Letters of the 22. of August c. The last part of your Lordships Letter concerneth the Bishop of Derryes Book for the calling in whereof the 15th day of October I received His Majesties Letters dated at Woodstocke the 24. of August whereupon I presently sent out warrants and caused all the Bookes that were left unsent into England to be seized upon What did passe heretofore in the Presse at Dublin I had no eye unto because it was out of my province and the care J supposed did more properly belong unto my brother of Dublin But seeing His Majestic hath been pleased to impose that charge upon me I will God willing take order that nothing hereafter shall be published contrary unto His Majesties sacred direction It seemeth Your Lordship did conceive that my Lord of Derryes booke came out since the Historie of Gotteschalchus whereas it was published above halfe a yeare before whereby it came to passe that all the Coppies almost both in Ireland and England were dispersed before the Prohibition came forth The matter is not new as Your Lordship hath rightly observed but was long since preached in Saint Pauls Church when Doctor Bancroft was your Lordships Predecessour in that See at which time the Treatise of Perseverance was to have beene published with Doctor Downams Lectures upon the 15th Psalme at as the very end of that Booke is partly intimated And in the History of Gotteschalchus Your Lordship may see your owne observation fully verefied that after Prelates had written against Prelates and Synods against Synods these things could have no end untill both sides became weary of contending But sure I am I have made Your Lordship weary longere this and therefore it is high time now to end Therefore craving pardon for that prolixitie I humbly take leave and rest Your Honours faithfull Servant Iace Armachanus Droghe da Novemb. 8. 1631. By this Letter it is apparent that this Prelate whiles Bishop of London exercised a kind of Patriarchicall Jurisdiction for suppressing all Orthodox Bookes against the Arminians both in England and Ireland and that his commands in this kinde were punctually executed by those Archbishops in both Kingdomes who should have most stoutly opposed his Arminian Innovations About the Palsgraves first comming into Engl. An. 1635. there was a Book printed intituled the Palsgraves Religion containing the sum of the Religion professed in the Palatinate Churches translated out of a printed Latine Coppy which Archbishop Laud caused to bee strictly called in and suppressed only because it glanced at the Arminian Errors and bowing at the Name of JESUS as not warranted by Phil. 29. 10. which was proved by the testimonies of Master Prynne Michaell Sparke Senior and others What policies besides the forementioned Royall Declaration and Proclamation this Arch-Prelate contrived and practised to suppresse all preaching against Armianisme in the
of Stationers upon paine that every Printer offending therein shall be for ever hereafter disabled to use or exercise the Art of Mysterie of Printing and receive such further punishment as by this Court or the high Commission Court respectively as the severall causes shall require shall be thought fitting That all other Bookes whether of Divinity Phisick Philosophie Poetry or what soever shall be allowed by the Lord Arch-Bishop of Canterbury or Bishop of London for the time being or by their appointment or the Chancellours or Vice-Chancellors of either of the Vniversities of this Realme for the time being Alwayes provided that the Chancellour or Vice-Chancellour of either of the Vniversities shall Licence only such Booke or Bookes that are to be printed within the limits of the Vniversities respectively but not in London or else where not medling either with Bookes of the common Law or matters of State 5. Item That every Merchant of bookes and person and persons whatsoever which doth or hereafter shall buy import or bring any booke or bookes into this Realme from any parts beyond the Seas shall before such time as the same booke or bookes or any of them be delivered forth or out of his or their hand or hands or exposed to sale give and present a true Catalogue in writing of all and every such booke and bookes unto the Lord Arch-bishop of Canterbury or Lord Bishop of London for the time being upon paine to have and suffer such punishment for offending herein as by this Court or by the said high Commission Court respectively as the severall causes shall require shall be thought fitting 6. Item That no Merchant or other person or persons whatsoever which shall import or bring any booke or bookes into the Kingdome from any parts beyond the Seas shall presume to open any Dry. Fat 's Bales Packes Maunds or other Fatdalls of Bookes or wherein Bookes are nor shall any Searcher Wayter or other Officer belonging to the Custome House upon paine of loosing his or their place or places suffer the same to passe or to be delivered out of their hands or custody before such time as the Lord Arch-Bishop of Canterb. or Bishop of London or one of them for the time being have appointed one of their Chaplaines or some other Learned man with the Master and Wardens of the Company of Stationers or one of them and such others as they shall call to their assistance to bee present at the opening thereof and to view the same And if there shall happen to be found any seditious schismaticall or offensive Booke or Books they shall forthwith be brought unto the said Lord Archbishop of Canterbury Lord Bishop of London for the time being or one of them or to the High Commission Office to the end that as well the Offender or Offenders may be punished by the Court of Starre-Chamber or the High Commission Court respectively as the severall causes shall require according to his or their demerit as also that such further course may bee taken concerning the same Booke or Bookes as shall be thought fitting It is further Ordered and Decreed that no Merchant Bookseller or other person or persons whatsoever shall imprint or cause to be imprinted in the parts beyond the Seas or elsewhere nor shall import or bring nor willingly assist or consent to the importation or bringing from beyond the Seas into this Realme any English Bookes or part of bookes or bookes whatsoever which are or shall be or the greater or more part whereof is or shall be English or of the English tongue whether the same Booke or Bookes have beene here formerly printed or not upon paine of the forfeiture of all such English Bookes so imprinted or imported and such further censure and punishment as by this Court or the said High Commission Court respectively as the severall causes shall require shall be thought meet 18. Item That no person or Persons doe hereafter reprint or cause to reprinted any booke or bookes whatsoever THOUGH FORMERLY PRINTED WITH LICENCE without being revived and a new Licence obtained for the reprinting thereof Alwayes provided that the Stationer or Printer be put to no other charge hereby but the bringing and leaving of two printed Copies of the Booke to be printed as is before expressed of written Copies with all such additions as the Author hath made XXIV Item The Court doth hereby declare their firme resolution that if any person or persons that is not allowed Printer shall hereater presume to set up any Presse for printing or shall worke at any such Presse or set or Compose any Letters to be wrought by any such Presse he or they so offending shall from time to time by the Order of this Court be set in the Pillory and Whipt through the Citie of London and suffer such other punishment as this Court shall Order or thinke fit to inflict upon them upon Complaint or proofe of such offence or offences or shall be otherwise punished as the Court of High Commission shall think fit and is agreeable to their Commission XXV Item That for the better discoverie of printing in Corners without Licence The Master and Wardens of the Company of Stationers for the time being or any two Licensed Master Printers which shall be appointed by the Lord Arch-Bishop of Canterbury or Lord Bishop of London for the time being shall have power and Authority to take unto themselves such assistance as they shall thinke needfull and to search what Houses and Shoppes and at what time shall thinke fit especially Printing Houses and to view what is in Printing and to call for the Licence to see whether it be Licensed or no and if not to seize upon so much as is printed together with the severall Offenders and to bring them before the Lord Arch-Bishop of Canterbury or the Lord Bishop of London for the time being that they or either of them may take such further Order therein as shall appertaine to Justice The Archbishop and his Confederates having accroached by coulour of this Decree the sole power of the Presse into their hands which they usurped without any such pretext of Authority long before the passing thereof began after the Popish guife in imitation of the Pope and Popish Inquisitors First to prohibit the re-printing and sale of sundry Orthodox Bookes formerly printed and sold by Authority of which we shall give you sundry notable instances One of the first Books we find prohibited by the Popish Prelates in England in King Henry the 8. his Reigne was the Bible and New Testament in English of Tyndallâ— translation and all other English Bibles and Testaments having any Annotations or Preambles which were ordered to bee out and blotted out of the said Bibles and Testaments in such sort as they could not bee perceived or read under paine of forfeiting 40s for every such Bible with Annotations or preambles as you may read in the Statute of 34. and 35. H. 8.
printed in Latine and then reprinted in English was called in and suppressed by this Archbishops order because it over-boldly refuted some points of Popery and Arminianisme as was Attested by the Oathes of Master Pryune and Michaell Sparke Senior Master Walley Clerke of Stationers Hall and Master Downes deposed that after the Decree for printing was made there were divers old Bookes against Popery formerly Licenced as the Booke of Martyres Bishop Jewells Workes some parts of Doctor Willets Workes and others which the Archbishops and Bishop of Londons Chaplaines refused to new License where upon they repaired to Sir Iohn Bramston then Lord chiefe Justice and desired leave from him that good Bookes formerly licenced and printed might be reprinted without new Licence else they should be undone for want of Bookes seeing they could not procure these Chaplaines to License any good Bookes whether old or new Who answered them that he could do nothing in it but they must go and attend the Archbishop who had the chiefe hand in making this Decree Mr. John Vicars Schoole-Master of Christ-Church soone after this Decree repaired to Doctor Baker the Archbishops great Creature House-hold Chaplaine to the Bishop of London for a New license of his History of the Gunpouder Treason formerly printed by License which he had since enlarged with some pertinent Additions But Doctor Baker absolutely refused to Licence it Master Vicars admiring at it demanded of him the reason why he would not license a Booke of such a subject as this against the Gun-pouder Treason an act so odious and detestable who answered him that we were not so angry with the Papists now as we were about 20. yeares since and that there was no need of any such Bookes as these to exasperate them there being now an endeavour to winne them to us by fairenesse and mildnesse By these with sundry other instances of this kinde which we pretermit we conceive it is most apparent that one principall end of the Archbishops usurping the power of Licensing Bookes and publishing this Decree concerning the restraint of reprinting any Old Licensed books against Popery and the grossest errors in it was that Popery might againe creep in among us by degrees without the least opposition or impeachment Secondly As he and his instruments prohibited the reprinting of old Orthodox Bookes so they refused to Licence sundry new ones especially against Popery and Arminianisme suppressing them when printed by Licence of others This was evidenced by the forecited Remonstrance of the Commons in Parliament Anno 1628 by the forementioned Bookes against the Arminians suppressed and called in by this Archbishops means and by these ensuing Depositions Master Prynne deposed that in the Yeare 1627. Doctor Cosen 's published a Booke intituled A Collection of private Devotions Or the houres of Prayer fraught with Popery and Popish Superstitions which gave great offence whereupon at the importunity of diverse well'-affected persons he Writ a Refutation thereof intituled A Briefe Survey and Censure of Master Cosens his Cosening Devotions which by this Bishops meanes and his Confederates was refused License at London House but afterwards licenced at Lambeth House by Doctor Featly and printed sitting the Parliament in the Yeare 1628. for writing which Booke only against Doctor Cosens his Popery hee was immediately after the Parliament ended questioned in the High-Commission by this Bishops procurement and thence delivered by a Prohibition to the Bishops great griefe Master Henry Burton deposed That he writ a Book against Cosens his Devotions which was called in by the Bishops meanes after which he compiled and published another Booke intituled The Bayting of the Popes Bull licensed by Doctor Goade for which hee was called before the Councell Table by this Archbishops instigation who was then present spake much against the Booke and called it a Libell although penned and written only against the Pope and his seditious dangerous Bull. That he printed by lycence a Book called A Plea to an Appeale in refutation of diverse Popish and Arminian Errors broached by Mountague in his Appello Casarem which Book though licensed was yet called in and suppressed by this Bishops procurement After which he writ another Booke against Popery Intituled The pouring out of the 7. Vialls for which hee was called into the High Commission Court by the Bishop and the Booke suppressed That hee likewise writ another Booke called Babell no Bethell wherin he proved the Church of Rome no true visible Church for which book this Prelate being then Bishop of London sent for him by a Pursevant committed him immediately to prison in the Fleet contrary to the Petition of Right then newly passed refusing to accept any bayle which he tendred suspended him from his living prosecuted him in the High Commission and suppressed the Book Michaell Sparke Senior deposed That himselfe together with William Iones Nathantell Butter Mr. Bowler and others were committed to prison and vexed severall times in the High Commission by this Archbishops means only for printing Bookes against the Papists and Arminians that the Bishop and his Chaplaines refused to License diverse Bookes against Popery tendred to them and purged sundry others of the chiefe Passages against Popery as we shal prove anon in so much that the Stationers and Printers generally complained that they could get no good Orthodox Bookes but only Popish and Superstitious ones licensed so as they were like to bee undone for want of trading and that this was the generall complaint of the whole Company which other Stationers likewise affirmed Particularly the Bishop though he pretended much friendship to Sir Humfrey Linde that learned Knight the Author of Via Tuta and Via Deuia which were answered by a Jesuite in a scurrilous rayling manner yet he absolutely refused to license his elaborate Reply thereunto Intituled A Case for the Spectacles upon no other pretence but that Sir Humfrey was a Lay-man but in verity because hee was unwilling to have him vindicate himselfe and the truth against a rayling Jesuite of which Injustice Sir Humfrey oft complained to Mr. Pryn Dr. Featly and others of his friends Yet his Chaplaine could license Chunaeus his Collectiones Theologicae Dedicated to the Archbishop himselfe though compiled by a Layman of much instriot parts and learning to Sir Humfrey in justification of Popery A minianisme and the Church of Rome Thirdly He with his Chaplaines Agents by his instigation or command compiled Authorized imprinted published diverse Bookes Treatises Sermons in defence of Popish Errors Superstitious Ceremonies practises almost to the totall corruption and subversion of our Religion Of which we shall give you a briefe Catalogue and then proceed to the Popish Passages errors broached justified authorized in and propagated by them The BOOKES are these The Archbishops own SPEECH in Star-Chamber Printed at Lond. An 1637. The Book of Common Prayer for the use of the Church of Scotland printed at Edinburgh 1637. Richard Mountague his New Gagge for an old Goose London
constant care to uphold and maintaine the Religion prefessed in the Church of England in its purity without Error or Corruption Doth therefore hereby declare His Royall Will and pleasure to be and doth straightly Charge and Command all persons of what degree quality or condition soever to whose hands any of the said Bookes are or shall come that without delay they deliver or send them to the Bishop or Chancellor of the Diocesse whom His Majestie requireth to cause the same to be publikly burnt as such of them as have beene already seized on have beene by His Majesties expresse Commande And to this His Majesties Royall Pleasure he requireth all his loving Subjects to yeeld all doe Conformity and Obedience as they will avoid the censure of high Contempt God save the KING Given at Our Court at White-hall the fourteenth yeare of Our Reigne Vpon this Proclamation some few of these Bookes were seised and publikely burnt in Smithfield the poore Printer Oakes imprisoned divers Monthes almost to his utter undoing though he proved he complained of it to Doctor Haywood who commanded him to proceed but the Stationer was brought Ore tenus to the Star-Chamber and charged with the insertion of the Popish Passages after the Doctor had expunged them which he denied where the Archbishop made a Speech to cleare himselfe and his Chaplaine in which there was not one word of truth after which the Stationer was ordered to be committed to Prison and to find out the Translator which he affirming he could not do if he were imprisoned thereupon his imprisonment was respited and no further examination had of this foule businesse then to cleare the Archbishop and his Chaplaine by this devise in the meane time Mr. Prynnes Crosse Bill which truly related all the carriage of the businesse was suppressed that so the truth of it which he thou could would have manifested by sundry punctuall witnesses had he been permitted might never come to publike knowledge to the Archbishops and his Chaplaines shame who abused his Majesty and the People with false representations of this businesse which was now charged proved and testified against him at the Barre by Mr. Prynne Mistresse Oakes Michaell Sparke Senior and others to his shame The Epistle to a devout Soul written by a Friar then newly translated into English was licenced the selfe same day for the same Stationer that Sales book was being as full of Popery as it vvhich Mr. Prynne likewise charging in his Crosse Bill thereupon some of the Bookes were seized by the Stationers and the rest vented in private But Sales to make the Papists ammends was soone after reprinted here withall the Popery in it and sould publikely without restraint notwithstanding his Majesties Proclamation which was but a meere Pageâ—â—â— and devise of the Archbishops to cleare himselfe and his Chaplaine Having thus given you a summary Catalogue of the Popish Bookes Sermons licenced and published by him his Chaplaines and Agents we shall next present you with a List or Extract of the severall Popish Errors Doctrines Positions Paradoxes authorized and maintained in them most of them so grosse so execrable that they never durst appeare in any of our Impressions from the infancy of Reformation till this Arch-Prelate became their Patriot We shall begin with Auricular Confession and the power of Priests to remit sinnes the summe whereof is this 1. That Priests have not only a Ministeriall but an Authoritative and Juditiall Power to râ—mit sine confessed And that we ought frequently to confesse our sins to our Priests and Confessors at least once every Month especially in Lent We read in the Popes Nuntio compiled by the Venetian Ambassador concerning the Negotiation of Signior Panzanioes p. 12. That an English Doctor told Panzanioes friend that the King did approve of Auricular Confession was willing to introduce it and would use force to make it received were it not for feare of Sedition amongst the people Certainly all who shall read these ensuing authorized passages touching Auricular confession of Sins to Priests Confessors of Priests not only Ministeriall but Iuditiall Power to remit sinnes will undoubtedly beleive that at least our Popish Priests Prelates and this Archbishop in particular had a plotted resolution to introduce Auricular confession and set up an Authoritative Iuditiall power in Priests to receive confessions and remit sinnes confessed in all his Majesties Dominions The Passages to this purpose are these Mountagues Gagge p. 78. 83. 84. It is confessed that all Priests and none but Priests have power to forgive sinnes It is confessed that private confession unto a Priest is of very ancient practise in the Church we urge it and perswade it in extremis ut supra we require it in case of perplexity and likewise before the receiving of the Lords Supper according to which Doctrine and Injunction our Bishops do or should enquire of it in their Visitations touching the use and neglect of this so good an order VVhich he thus seconds in his Appeale p. 299. My words are It is confessed that private confession unto a Priest is of very Ancient practise in the Church of excellent use and benefit being discrectly handled We refuse it to none if men require it if need be to have it we urge and perswade it in extremis Wee require it in case of perplexity for the quieting of men disturbed in their consciences This is my Popery per partes for wariant whereof I bring my witnesse and authority the Injunction direction and practise of the Church and of the Bishops accordingly in the Church that which their Mother holy Church hath commanded in that sort and case to be observed pag. 312. Priests have power not only to pronounce but to give remission of sinnes which seemeth to be the Doctrine of the Communion Book in the Visitation of the sicke where the Priest saith And by his Authority committed unto me I absolve thee from all thy sinnes It is Justifiable it is the Doctrine and practise of the Church of England Pag. 315. 316. Informers it is confessed that all Priests and none but Priests have power to forgive sinnes And is it not so confessed when by publique warrant in ordination that power is given unto all Priests to doe soe in those solemne words of Ordination whose sinnes you forgive they are forgiven c. But with you Puritans this Doctrine and practice of the Church is held to bee Popery And here you inferre that Priests have no more power to do this than Laymen here you cast confession upon both one and other and Laymen may heare it aswell as a Priest and therefore it is probable you will not be very precise for Absolution to conferre it on a Layman as well as on a Priest But such absolution is a part of that Priestly power which could not be given by men or Angels but onely and immediatly by Almighty God himselfe a part of that Paramount power which the
confirmer of the good and a reformer of the Reprobate all her visitants were but so many converts whose bad affections and erronious opinions the sweetnes of her discourse had rectefied the Leprosie of sin was her daily cure and they whom vice had blinded were by her restored to their inward light and their prostrate Soules adored Divine Majesticall vertue residing in this sacred Temple the knowledge of her humbled the most 〈…〉 Natures for the lustre of her merits rendered their owne obscure And in his Epistle to the Masculine Reader But this I will say that though I impute not the late troubles and afflictions of the Protestant party in Germany to the small Reverence there paid her many of Gods judgments according to Saint Augustine being secret none unjust yet truly I beleeve that the under-valuing of one so great and deare in Christs esteeme as his Mother cannot but bee displeasing to him and that the more we ascribe to her setting Invocation a part the more gracious we appeare in his sight He concludes it thus I will only adde this that since the finishing of this story I have read a Booke of the now Bishop of Chicester intituled Apparacus c. And I am glad to finde that I have not digressed from him in any one particular Soe he Loe therefore what a Metomorphosis of our Religion is here Here is a new Goddesse brought in among us the Virgin Mary adorned extolled deified with Titles Courtships Encomium Hymnes taken out of Popish Missalis Houres Breviaries Poems The Author glorieth that he is the first who hath written as he saith in our Vulgar tongue on this our blessed Virgin And God grant he be the last But he beares himselfe in all this upon the Church of England where wee pray you at last wee perceive this Church of England is the then Bishop of Chihester Mountague in his Apparatus from whom hee hath not digressed in any particular This Booke of Staffords giving very great scandall to Protestants and encouragement to Papists Mr. Henry Burton in his Sermon intituled For God and the King page 123. 124. 125. discovered censured these extravagant Popish Passages in it advising the people to beware of it For which among other things he was brought into the Star-Chamber and there censured But on the contrary this Popish Booke of Staffords with the forementioned scandalous Passages in it were by the Archbishops speciall direction professedly justified both by Doctor Heylin in his Moderate Answer to Mr. Burton licensed by the Arch-bishops owne Chaplaine and written by his command pag. 123. 124. and by Christopher Dow in his Innovations unjustly charged page 51. 54. and this Booke neither called in nor corrected so audatiously Popishwas he growne in this particular among many others 20. That the Church is alwayes Visible Bishop Mountague his Appeale Page 139. The Church of Rome hath ever beene visible The Church of Rome is and ever was a true Church since it was a Church Therfore the true Church hath ever bin visible Which he thus seconds Orig. Ecclesiasticarum Tomi prio pars poster page 463. Sanctè credimus defendimus c. Ecclesiam nullis interceptam intercisam intercapedinibus perpetuô extantem alicubi visibilem oculis usurpandam in eum finem et eo modo ut intelligere possint quibus curae illud est apud quos habeatur verbum vitae c. 21. That Churches Altars Chalices Church-yards c. ought to bee Consecrated by the Bishop and that his Consecration puts an inherent holinesse into them That one part of the Church or Chappell is holier then another That the place within the new Railes where the Altar stands is Sanctum Sanctorum into which none but Priests ought to enter yea Christs Throne and Mercy seat DOctor Pocklingtons Altare Christianum page 51. Dedication and Consecration of Churches used by Godly Bishops and taxed by the Centurists for the mystery of Iniquity I will passe from the placing of the Bishops Chaire to the dedication of his Church where it was set The dedication of Churches within two hundred yeares after Christ shewes cleerely 〈…〉 were Churches Saint Clemens his Command both for building and Consecrating of Churches makes it apparent page 80. At the upper end of the Chancell was a place inclosed and Railed in from the rest of the Chancell whereunto none neither Priests that were Penitents nor Deacons were permitted to enter and there to communicate and officiat in the Consecration of the Eucharist or in the administration thereof unto Priests but they themselves This place was called Sacrarium here stood the Altar or Lords Table and hitherto none might approach but the Priests themselves The Canon is cleare for it no Lay-man may come within the Altar Page 83. Prayer for Kings for Bishops for the whole Church and the Lords Prayer was then only said at the Altar by the Priest in the holy of holies Hee deserves not to be named in the Priests prayer at the Altar that is an occasion to withdraw Priests from the Altar page 108. They had shut up the Doore of the holy of holies whereunto he was entred to doe his reverence to the holy Altar Page 141. A man may as lawfully and Christianly administer the blessed Sacrament in a Barne or Towne-hall as in any place that is not Consecrated to such holy uses And when the Church was Consecrated was not the Altar the chiefest place which with most Ceremony and devotion was hallowed when it was hallowed was it not kept more carefully from Prophanation then any other part of the Church was there not a Feast annually kept in a joyfull remembrance of the Dedication of every Church and did not the consecration of the Altar carry the name of the Feast page 142. Was not the Altar set in Sacrario or sancto sanctorum in the highest place of all whereunto the Priest ascended by steppes and degrees and when they so assended were there not said Psalmes of degrees This holy Altar is in his owne nature but a stone but being consecrated and dedicated benedictionem accipit Shelfords five Treatises page 2. From hence appeareth that the Altar is the principall part of Gods House as being the cause and Originall of all the rest c. Doctor Ridley his view of the Civill Law reprinted at Oxford 1634. in the marginall Annotations newly added to it page 52. The Bishop of the place shall come lift up his hands to Heaven and consecrate the place to God P. 191. For that which concernes foundation and erection All that the Patron had free to himselfe was but the thought hee might thinke where he would designe the ground c. but this was nothing without execution and to this the Diocesan vvas to be required as the most principall and most effectuall agent If the Patron built a Church upon his ovvne ground vvithout the Bishops consent the Bishop might pull it dovvne vvithout the Patrons consent page 192. When he
should write in defence of Episcopacie against the Scots To this Letter the Archbishop returned an Answer thereupon Bishop Hall acquaints him in his next Letter with the whole Platforme and Subject matter of his Booke which he submits to his judgement craving his direction therein as this Letter under his hand and seale will manifest Most Reverend and my most Honourable good Lord Notwithstanding the importunity of your Graces manifold occasions I received two dayes since two Letters from your Grace at once whereof the one signified his Majesties pleasure for the provision of a Benefice within my guift for one of our poore exild neighbours which I doe most willingly embrace as out of my owne true commiseration so much more out of my obedience to my Gracious Master but for the time as your Grace knowes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the other I doe first meet with your Graces mercifull and Fatherly proceedings with one of my strayed Charge Master Cox I was in some hope of his relenting ere I left him if as I perceive the worke be perfected by your Graces effectuall councels it will be happy for him and great contentment to his friends in regard both of his former conformity and great Charge He is not yet come down an hearty Recantation will redeeme all In the next place I finde your Graces zealous care of the successe of this worke which upon your Graces motion I have heartily undertaken wherein for the not applying of so many hands I doe humbly rest in his Majesties most wise determination although the danger of varience might have received a prevention since the whole worke must have had one rule and have come under one rule and censure but this course is both more sure and no lesse effectuall For that which here concernes my selfe I acknowledge my self much bound to your Grace for your good opinion of my ability for so great a shocke which I shall deferre to improve to the utmost and whereas it is thought requisite that I should set downe those simple Propositions which I shall undertake to make good in this worke I doe most willingly entertaine it and therefore shall make bold to acquaint your Grace with the whole plot of my intendment in this service humbly yeelding it up to your Graces Censure or better advise And first my purpose is wherein I doe somewhat please my selfe if your Grace be so pleased to take my rise from the 8th Section of their last Synod of Edinborough wherein Master George Graham is said to come in and condemne Episcopacie and to professe his repentance which is there appointed to be recorded Hereupon I meane to take this Mr. George to taske and somewhat warmely to expostulate the matter with him and when I shall after a fervent preface have driven him from the refuge of conforming herein to other which I think I shall do to purpose I shall then deale with him alone and addresse my selfe to argue the case with him and the Faction whom I shall make my adversary the Faction and not the Church of Scotland And shall undertake to make good these two points as I conceive both full and proper for the occasion First That Episcopacie is a lawfull most Ancient holy and Divine Institution I meane that which is joyned with imparity and superiority of Jurisdiction and therefore where it hath through Gods providence obtained cannot by any humane power be abdicated without a manifest violation of Gods Ordinance Secondly That the Presbiterian Government how ever vindicated under the glorious names of Christs Kingdome and Ordinance hath no true footing either in Scripture or the practice of the Church in all Ages from Christs time till the present and that howsoever it may be of use in some such Cities or Territories as wherein Episcopall Government through iniquity of times cannot be had yet to obtrude it upon a Church otherwise setled under an acknowledged Monarchy is utterly uncongruous and unjustifiable Before the proofe of which two heads I purpose to lay downe certaine cleare and undenyable Postulata some 15. or 16 in number as the grounds of my following Arke such as these 1. That Government which was of Apostolicall Institution cannot be denied to be of Divine Institution 2. Not onely that Goverment which was directly commanded and enacted but also that which was practised and recommended by the Apostles to the Church must justly passe for an Apostolicall Institution 3. That which the Apostles by Divine inspiration instituted was not for the present time but for continuance 4. The Universall practise of the Church immediatly succeeding the Apostles is the best and surest Commentary upon the practise of the Apostles or of their expressions 5. We may not entertain so irreverent an opinion of the Saints and Fathers of the Primitive Church that they who were the immediate Successors of the Apostles would or durst set up a Government either faulty or of their owne heads 6. If they would have been so presumptuous yet they could not have diffused one uniforme order of Government through the whole world in so short a space 7. The Ancient Histories of the Church and Writings of the eldest Fathers are rather to be beleeved in the report of the Primitive of the Church Government then those of this last Age. 8. Those whom the Ancient Church of God and the holy and Orthodox Fathers condemned for Errors or Heresies are not fit to be followed as Authors of our opinion or practise for Church government 9 The accession of honourable Titles or Priviledges makes no difference in the substance of the Calling 10. Those Scriptures wherein any new forme of Government is grounded had need to bee very cleare and unquestionable and more evident then those whereon the former rejected Policy is raised 11. If that Order which they say Christ set for the government of his Church which they call the Kingdome and Ordinance of Christ be but one and undoubted then it would and should have beene ere this agreed upon against them what and which it is 12. If this which they pretend be the Kingdome and Ordinance of Christ then if any essentiall part of it be wanting Christs Kingdome is not in that Church erected 13. Christian policy requires no impossible or absurd thing 14. Those truths which are new and unheard off in all ages of the Church in many and essentiall points are well worthy to bee suspected 15. To depart from the practise of the universall Church of Christ ever from the Apostles times and to be take our selves voluntarily to a new forme lately taken up cannot but be odious and highly scandalous Upon these grounds laid I shall come to subsume and shall both convince the Faction in aberration from them and fully prove the two points intended After which with some observations and Queries I shall shut up in a vehement Exhortation both to them and to our owne if it may be for the reducing of the one if not
Popery Priests Jesuits Arminianisme Arminians and did in some places alter and corrupt the authors words so farre as to make him an Arminian in those very poynts wherein he opposed their Arminian opinions and utterly refused to license one Sermon of his concerning Election because the whole scope of it was against Arminius and his errors At which Master White being very much discontented to see his deceased friend's Sermons so abused demanded his intire copy and moneys again but could procure neither of them but the copy thus altered expunged which must either be totally suppressed or printed as he had castrated it Whereupon he carried some other of his Sermons to Doctor Weekes and Doctor Baker the Arch-bishops great creatures Chaplaines to the Bishop of London who made the like alterations and purgations in them as Doctor Haywood had made in the rest an exact catalogue whereof amounting to 210. corruptions and purgations Master White presented at the Barre upon his oath which were afterwards made use of and reduced under severall heads Master Chetwin attested that Dr. William Jones of East-Berghall in Suffolk writ a Comentary on the Epistles of Paul to Philemon and the Hebrewes which he carried to Dr. Samuel Baker Chaplain to the Bishop of London Anno 1636. a great Instrument of the Arch-bishop's to license for the Presse who purged out all the principall clauses in it against Altars Images Masse Transubstantiation Popery Papists and for the sanctification of the Lord's day a catalogue of the most whereof he had collected out of the written copy which was so obliterated that he could not read the same in many places above 150. lines being made unlegible That this book being printed according to the expunged altered copy which otherwise could not passe the Presse the good old Dr. upon the perusall of it after its printing was so much discontented at the alterations and purgations made therein without his privity that he disclaimed into be his work saying it was the Licencer's only not his who had made him a favourite of those Papish opinions by his corrupting and changing his words which he professedly oppugned refuted in his own genuine work The regreete of which injury went so neer his heart that he fell sick through discontent and soon after dyed and is by these alterations and purgations which were generally taken notice of the sale of the book was extreamly hindred to the great losse of the Stationer that printed it Peter Cole Stationer living in Cornhill London testified that he printed Master Richard Ward his Comentary on Matthew anno 1639. out of which Doctor Weekes the Licencer purged so many principall passages against Popery and Arminianisme as amounted to two small written volumes collected by Mr. Ward himself who was much grieved injured thereby and the sale of the book quite spoyled to his great prejudice These two small volumes with this ensuing Abstract of them were presented by Master Ward himselfe to the Parliament who examined this abuse at the Committee for printing Because it is an offence highly to be punished to abuse your Honours pious and most just eares with untruths I have therefore presumed to present to your Honours view the heads and particular grosse abuses which my poore Book hath suffered by the Licenser's too numerous obliterations whereby it will appeare as cleere as the Sunne that our Licensers liberty in the licensing of bookes is most licencious and that Popery and Pelaganisme were too much favoured and befriended by them wholly leaving it to your grave pious and prudent consideration how these and the like abuses may be best redressed for the time to come First the Licenser by his deleaturs hath made some places and passages of my book ridiculous and non-sense E. G. in my written copy sol 338. the first line the Reader is referred for more full satisfaction to the foregoing Objection which Objection is wholly obliterated because it snited not with the Licensers opinion and thus the Reader of my book is referred to that which is not in my booke but expunged out of it What the Objections were which were obliterated your Honours may see in the greater of these two books which I present to this honourable Court page 138. 139. Againe in my written copy sol 339. I have these words Our Saviour seems here to imply that many Antichrists under the name of Christ shall deceive many whence these Questions following may be demanded namely c. These words are printed but all the Questions promised were wholy expunged save onely one which concernes not Antichrist at all here my Reader is promised some Questions in the plurall number concerning Antichrist but he finds but one onely in the sigular number concerning the true Christ What these expunged Questions were your Honours may see in the greater book page 65. Againe in my written copy fol. 366. I have these words Here therefore I lay downe these three things viz. c. and this is printed but the Reader finds but two for the second is expunged and what it was your honours may read in the lesser of these two books page 51. a. and another parallel'd place page 37. e. Secondly the Licenser by his obliterations hath in some places quite altered and perverted the sense E. G. In my written copy fol. 18. I propound a Question concerning the excellency of Baptisme above Circumcision and first shew what Pereius the Jesuite answers thereunto and then what I justly except against his answer and upon what grounds Now the Licenser here lets the Jesuits answer stand and expunges wholy what I say against it making me thus by my silence to seem to my Reader to subscribe to what the Jesuit affirmes Your honours may see both Pererius and my owne words in the greatest of these two books page 3. and another parallel'd place in the lesser of these books page 48. l. Thirdly some places and passages by the Licensers deleaturs are maimed lamed and left altogether unsatisfactory to the intelligent and quick sighted Reader examples whereof your Honours have in the lesser book pag. 9. f. and pag. 18. d. and pag. 51. b. and pag. 58. a. great book pag. 49. line 2. Fourthly some words and sentences are by him changed and altered as your Honours may perceive by this lesser book pag. 4. l. and pag. 21. b. and pag. 41. h. and pag. 42. b. Fifthly and lastly some places and passages are by the licenser so wholy obliterated and expunged that no prints or foot-steps at all remaine of what was there as will evedently appeare to your Honours by the greater of these books which I present to to your perusall and by the Index expurgatorius thereof which I have here subjoyned Because the imployments of this grave Senate and religious Assembly are so many and weighty that it wants leasure to read and peruse all which was expunged out of my book and which is contained in these two severall Manuscripts I have therefore
of France to root out all the Religion in his Realme or if Ierusalem will needs be there it shall not have peace there The enemies c. page 346. Michael is Christs his Angels are true Christians Rome now is that Synagogue pretends Saint Peters chaire Caiaphas sits in it and convents Christ and there is the Dragons Generall the Popes his captaine Kings of his communion all enemies to peace c. In the 13. Sermon page 384. T is now a proverbe in the Popes court t is not for Princes but for Merchants to keep oathes of Popes and their partisons t is true which Zosimus falsly said of Constantine that perjury was ordinary Philip of Macedon Pausanias writes of him that he brake all Leagues all promises all oaths wee beare with him 't was the fashion of his Countrey not Cretians onely as Saint Paul sayes from the Poet but Grecians all were lyars heathen Grecians The Pope c. page 387. That rough handed Esau that thirsts for Iacobs blood that sends his associates to murther Kings sweares them to murther them assoiles men easily from all their oathes of Alleagiance whatsoever let him practice In the 17. Sermon page 420. Iohn saw a woman drunken with the blood of Saints that 's not the Pope his sex saves him from that charge he is a man if you doubt one was a woman Paul is for him cals him the man of sinne In the 20. Sermon page 443. l. 3. The hope of the life to come they hold an old wives tale hell a fable too the worlds end the resurrection and Christs comming unto judgement Inter Naeniai habentur they reckon them meere fallacies Petrarch sayes one of their owne church That blasphemous speeches came from a Popes mouth Quantas nobis opes peperit illa fabula de Christo It was Leo X. he reckoned even the Gospell a legend of lyes Sermon 27. page 449. I thought Papists held Letchery one of the seven deadly sins it seems a veniall one very veniall by the Pope who grants Priests Concubines licenseth the Stewes leases out Curtizans in Fee-farme B. Jewel's phrase Joannes de Cosa Dean of the Catholike chamber wrote a book in praise of the lewdest kind of lust they will shortly say I think as Hierom writes that Vigilautius sayd that continency is heresie then happily all the letchers in the land will turne Catholikes a Religion fit for them the Whore of Babylon will favour Harlots her sonnes it seemes professe it all for they fleere a chaste and honest man call him an Eunuch But Satan Popes and Cardinals are lyars all Gods c. Above twenty more passages of this nature concerning the Pope Papacy Rome are obliterated in this Doctors Sermons which for brevity we pretermit onely we shall conclude with one more containing the good old Doctors hopes to see the Popes and Romes speedy downfall which this Arch-prelat with his confederates could no wayes patiently endure to heare of and that is in his second Sermon on the fifth of November page 234. l. 3. The whole world will one day wonder as he at her drunkennesse so it at her fall Fals are incident to the drunken and Saint John foretels that too in two chapters doubles the word in both Cecidit cecidit shee is fallen shee is fallen say I one day That day I hope is neer and the Popes period at hand My selfe am unlikely by my yeers but I hope my successours shall preach this womans funerall and that many here present shall see this prophesie of Saint Iohn fulfilled cecidit cecidit This drunken woman is neerly fallen shee reels already and that foreleads a fall she hath reeled a long time sundry whole Kingdoms besides many parts of Germany and France relinquisht her a long time since God will hasten the rest Pray we all that and blesse we God for saving us pray he will so still even for his Sonne our Saviours sake unto both which blessed persons with the holy Ghost be all glory c. Amen Now we appeale to any intelligent mans conscience what the obliterating of all these passages against the Pope Popery Rome c. out of these new books by the Arch-bishop and his Chaplaines portend and intimate but a professed confederacy in them to reduce us back to our ancient vassalage to the Pope and Sea of Rome and the re-establishing of the Popes authority his Instruments Agents and Popery among us in the highest degree which the ensuing particulars will more fully demonstrate 3. Passages purged out of new licensed Books against seducing traiterous Papists Popish Priests Jesuits Monks Arminians our toleration of and remisnesse in executing Lawes against them and revolting to Popery DOctor Iones in his written Comentary on the Hebrewes had these casuing passages against Papists Jesuits and their errors expunged page 446. One Papist if he be permitted will quickly make many Papists p. 148. If we happen to be seduced by Papists or other Hereticks page 348. Though the Papists be many and we but few yet we may be of the Church page 161. This was called confirmation whereas the Papists afterwards abused it and made a Sacrament of it exalting it above Baptisme page 90. God hardneth not only permissivè as Bellarm and the rest of the Papists contend page 101. Not to seek salvation by the observation of the Law as the Papists doe page 241. We need not stand a loofe as the Papists would have us page 137. The Papists this day cleave hard to the Pope nothing shall separate them from him page 291. Both the Jesuits and theirs cannot avoyd this place c. page 341. To deny Christ saith Bellarmine is an heresie or an error next doore to heresie yet Pererius the Jesuit denyes that they be in that Paradise wherein Adam was therefore he is neere to in Hereticks c. In Doctor Clerke's Sermons page 52. l. 28. this clause was expunged And as himselfe the great Goliah of hell this little Sonne of David hath cast downe and beheaded so his seed in this Land blood-thirsty Catholikes incarnate devils the word incarnate root them out of Israel and the devils borne which is the Beast of Rome the Horne of salvation knock it off in Zion so shall King Jacob be safe and his Israel be glad Page 231. 233. Doctor Haywood expunged these memorable passages against traiterous blood-thirsty Jesuits and Papists Wherefore are the Jesuits in France and here and every where but to be his slaughter-men to shee l Kings blood their feet are swift to spill it because his throat lusts to swallow it Be wise now therefore O ye Kings and be learned by France O yee Princes of the earth at least let the Lyon learne by the Flower-de-luce to watch not the Iesuit onely whose fingers itch to spill his blood but the Recusant also as very a traitor in his heart as he The Lord convert their persons and confound their plots as many as look at Jacob with an Esau eye We
the word of Christ one example we have in this verse Bellarmine saith c. page 57. Ob. 3. Christ saith unto me is given all power therefore Antichrists imp Pererius saith the Pope hath power over Infidels And a little after Answ 2. all power is given to Christ therefore to the Pope is a blasphemous and Antichristian consequence displaying the Pope to his colours to be the Where in making himselfe or suffering himselfe to be made equall with Christ is obliterated Would not any Protestant admire such passages as these should be expurged to gratifie the Pope The Articles of Religion agreed upon by the Arch-bishops and Bishops and the rest of the Clergy of Ireland in Convocation holden at Dublin in the yeere of our Lord 1615. for the avoyding of diversities of opinions and the establishing of consent touching true Religion reprinted at London 1629. Artic. 78. 80. determined thus against the Pope THE power which the Bishop of Rome now challengeth to be the supreame head of the Universall Church of Christ and to be above all Emperours Kings and Princes is an usurped power contrary to the Scriptures and Word of God and contrary to the example of the Primitive Church and therefore is for just causes taken away and abolished within the Kings Majesties Realmes and Dominions The Bishop of Rome is so farre from being the Supreame Head of the Universall Church of Christ that his works and doctrine doe plainly discover him to be that Man of sin foretold in the holy Scriptures whom the Lord skall consume with the spirit of his mouth and abolish with the brightnesse of his comming These Articles were so displeasing to the Arch-bishop together with some others against Arminians that in the yeere 1634. this whole book of Articles was revoked suppressed by Parliament in Ireland through his procurement then which strange act there could not be a more apparent undermining of the Protestant Religion In the yeer 1634. there were at the speciall request of the Queen of Bohemia Letters Patents granted to Master Rulie a Palatinate Minister for a collection throughout 〈…〉 of the poore Ministers of the Palatinate in which Patent there was this notable â— clause inserted relating to their Religion and sufferings Whose cases are the more to be deplored for that this extremity is fallen 〈◊〉 them for their 〈…〉 constancy to the true Religion which we together with them doe professe and 〈◊〉 we are all bound in conscience to maintaine to the utmost of our powers whereas these relations and godly persons being involved amongst many others their couâ—trymen in 〈◊〉 common calamity might have enjoyed their estates and fortunes if with other back-sliders in the times of tryall they would have submitted themselves to the ANTICHRISTIAN YOKE and have renounced or dissembled the profession of the true Religion The very same formall words were used in former Patents of collections for them in King James his Reign and in the Patent dated the 29. of Jan. in the third yeere of King Charles his Reign by which this Patent was drawn The Arch-bishop perusing this Patent brought to him by Master Rulie after it had passed the Seale grew extreamly cholerick at it rated Master Ruly who pleaded ignorance of the customes of England and that the Patent was drawne by the Kings Atturney according to former presidents without any directions from himselfe who was a meer stranger chid him very sharply threatned to suppresse the whole collection detained the Patent under seale and carrying it the next day to the Court complained of it to the King checked the Lord Keeper and Secretary Cooke for letting such a clause passe in the Patent who justified themselves by former presidents by which they were guided and by his violence wholly cancelled the Patent after it was sealed then caused a new Patent to be drawne wherein this former clause was omitted the King telling the Lord Keeper that the Arch-bishop would have it altered and therefore it must be done which thereupon was done occordingly Now the cause of all this stirre and anger of his Grace-ship against this clause was onely because it stiled those of the Palatinate professors of the true Religion c. and tacitely censured the Pope as Antichrist in this latter clause Where as these religious and godly persons might have enjoyed their estates and fortunes if with other back-sliders in the times of tryall they would have submitted themselves to the Antichristian Yoke and renounced or dissembled the profession of the true Religion As was punctually attested upon oath by Master Wakerly and Master Hartlib Of which more fully hereafter Now that all the forementioned purgations of passages against the Pope and his being Antichrist proceeded originally from the Archbi himselfe without any other motive but his own inherent affection to his Holinesse and the Roman party we shall most apparently evidence to all the world by a Letter of his to Dr. Hall the Bishop of Exeter signed with his owne hand and Bishop Hal's answer thereunto the Originals of which Letters Master Prynne seized in his Study at Lambeth and attested at the Lords Barre where they were both acknowledged and read in these ensuing tearmes My very good Lord I Have received your Lordships Letters of Decemb. 6. 23. and with them the copy of your Book and in them a paper of short propositions which you think and so doe I is fitter for the attestation of divers hands then the book it selfe These propsitions shall be well weighed against the time of Convocation which I conceive will be a fit time to take other Bishops attestation without further noyse or trouble For your book I first thanke you very heartily for your paines and next more then heartily were it possible for your noble and free submission of it not onely to many eyes and judgements but also in the maine to be ordered and after that prest or supprest as it shall be thought fit here Which care or conscience would men use which set out books we should not have so much froth and vanity in the world as now 't is full of But whereas you writ First that the Booke grew into greater length under your pen them you expected I cannot be sorry for that since that which you have added concerning Parker Anti-Tilenus and Vedelius seems to me very necessary Secondly that you are pleased to subject the work to me and to interpret it that you meant not personally to me because I could not have time for other great occasions to revise it but by way of desputation These are to let you know that were my occasions greater then they are I would not suffer a book of that Argument and in these times to passe without my owne particular View And therefore my Lord these may tell you that both my Chaplaines have read over your book and that since them I have read it over my selfe very carefully every line of it and I have now put it into
written copy f. 231. Book f. 272. The King that is the breath of our nostrils must once dye It seems Kings in this age must be so flattered and their power so elevated that they must be reputed Gods and not put in mind of their mortality no nor other men else what meanes the crossing out of this sentence in the same Author pag. 380. Ye live banisht here in Aegypt ye were ready to starve for hunger where ye came first ye are now seated in Goshen entreated curteously yet remember ye must depart and it will be a heavy departing unto you we are wedded to the world as to a spirituall Aegypt we have need to be put in mind of our departure from it Thus the Lord Jesus shewed to Peter that the time was at hand he should lay downe his tabernacle Luke 9. 31. so Philip had his Usher who daily said to him Memento Philippe te esse mortalem Did these popish Inquisitors judge you ever thinke of death or their departure hence who obliterated such clauses as these 13. Passages deleted against Popish Blind Obedience THe Licenser expunged this clause out of Doctor Iones his Comentary on the Hebrewes in the written copy pag. 352. Some bold Papists take occasion from hence to extort caecam obedientiam blind obedience Abraham followed God not knowing whether he went so you must follow your teachers though you know not whether they call you There is no consequence in that we must follow God though we know not whether must we therefore follow men God is wise men are foolish God is truth men are deceitfull therefore saith the holy Ghost try the spirits whether they be of God the Bereans would examine Pauls doctrine by the Scrirtures before they would follow him so must we doe the chicken followes the hen must it therefore follow the Kite too if God call us let us goe though we know not whether he is our Shepheard he will not lead us into ditches or deliver us into the hands of the Wolfe he is our Father he will not carry his children where they shall be hurt he is the Eagle we are his birds let him carry us whether it pleaseth him 14. Passages expunged against the Papists that Baptisme onely binds us to observe Gods Will and Commandements and that it absolves not men from all sinnes IN Master Wards Comentary upon Matthew chapter 18. verse 20. this clause is obliterated Whether doth Baptisme onely bind us to the observance of the will and Commandements of God First Bellarm. l. b. 1. de Baptis cap. 16. answears hereunto That although Christians are bound by solemne Vow in Baptisme to walk in obedience before God and to keep his Commandements yet are they not therefore freed and exempted from the observance of the Lawes and Ordinances of men which they are bound in conscience to keep and that under paine of damnation Secondly we answer that Baptisme onely bindeth us to keep the Commandements of God and so farre forth onely to obey men as they command things lawfull but we must not be brought in bondage to mens traditions and observations seeing we are the Lords free men and by baptisme are consecrated to his service and this we confirme from this place Goe and teach baptizing them c and teaching them to observe all that I command you therfore baptisme bindeth in only to the observation of Gods precepts 1 Cor. 7. 23. ye are bought with a price be not the servants of men Baptisme is a signe of the death of Christ the price of our redemption therefore we are freed from all meere humane service in the receiving of Baptisme and for this cause it is called the baptisme of Christ Augustin Contr. Petil. lib. 3. 55. saith Legimus Paulim dixisse Evangelium meum Baptismum autem meum nunquam dixit c. i. e. We read Paul to have said my Gospell but my Baptisme never for never any of the Apostles durst call the Baptisme of Christ their baptisme therefore seeing it is the Baptisme of Christ and that we are onely baptized in his name not in our owne names or the names of men we must onely hope to be saved by saith in him and become his servants wholly If the studious Reader would see how this answer of ours is both maintained and opposed I referre him to Doctor Willets Synopsis fol. 582 and Amesius Bellarm Enervat tom 1 page 251 252. And in the same Author page 18. this sentence is expunged Quest 3. Wherein doth Baptisme excell circumcision that those who were circumcised run thus unto John to be baptized Answ 1. Pererius the Jesuit saith there is a three-fold pre-eminence of Baptisme above Circumcision viz. first in the facility and easinesse of it it not being so painfull secondly in the universality of it it being free for both sexes and all Nations professing Christ and thirdly in the efficacy thereof because Baptisme absolveth a man from all sinne and the punishment thereof Secondly we willingly acknowledge the two first poynts of preheminence but reject justly the third because neither Circumcision then nor Baptisme now hath any such efficacy actually to give remission of sinnes for if it were so then it would follow that every one who is baptized it surely saved his sinnes being remitted or else that his sinnes being remitted returne againe But God useth not where he hath once forgiven sinnes to remember them any more Ezek. 18. 22. Thirdly Baptisme we confesse in signification and representation is more rich then circumcision was washing being a more lively resemblance of our eleansing in the blood of Christ and besides it is a commemoration of a benefit performed whereas Circumcision was a type of the same to be exhibited But for the efficacy there is no difference seeing they both are seales and confirmations of faith for the remission of sinnes and not actuall conferrers and bestowers of grace although they are by the instituti on of Christ meanes and instruments of conveying grace upon the elect 15. Passages deleted against Becket Gardener with other Popish Saints Prelats Writers and in defence of Calvin and Luther IN Doctor Jones his Comentary upon the Hebrewes written copy page 323. this clause is totally obliterated I pray God there be no such that knowing the Scriptures and Fathers sinne against their owne knowledge and that of malice to the truth among them Papists What did Gardener Bishop of Winchester and Lord Chancelour of England in Queen Maries dayes that burnt Cranmer and Hooper who when Doctor Day Bishop of Chichester came unto him lying on his death-bed in desperation and comforted him with the sweet mercies of God in Christ he brake forth into this speech My Lord you may say so to a man in my case but open this window once to the people and farewell all Did he not despise the spirit of grace and sinne against the holy Ghost Yet I define nothing I leave him to the supreame Judge In Doctor
doe not preferre the advancement of Religion and prâ—pagation of the Gospel before all humane things If the Reader desire to see theâ— answers and particulars amplified and much enlarged let him read Chemuit Harâ— fol. 893. Ibidem page 38. this is deleted Thirdly as the fish gaine nothing except they be taken with the hooke so preaching profits not the hearers except thaâ— obey what is preched and therefore great is their misery who neglect the preaching of the Word for first from such the Vineyard shall be taken away and secondly thâ— wrath of God shall abide upon and remaine with them yea thirdly the Word preached and the empty feats will rise up in judgement at the last day and therefore man had better neglect pleasure riches honour meat health yea life it selfe thaâ— the preaching of the Word for what will momentary pleasure or uncertaine rices or vvorldly honour or food or health or life profit us if vve lose our precious soulâ— of more vvorth then all these eternally In fishers vve must consider besides thâ—â— knovvledge and diligence these tvvo things to wit the place and maine scope Firsâ— the place vvhere they fish and herein vve may observe first that they must be in many places for sometimes fishers are in one place or part of the sea sometimes in another as vve see in Christ and his Apostles Mark 1. 38. Secondly there are fisher◠〈…〉 in the uttermost parts of the vvorld so Ministers must follovv Gods calâ— though 〈…〉 to goe to forraigne parts their line vvent through all the vvorld Thirdly 〈◊〉 make long journeys goe much ground faile farre in the sea for a fevv fishes â— Ministers preach long for the vvinning of a fevv soules Secondly in fishes vve may 〈…〉 the maine scope vvherein note that servants fish not for themselves but for their Masters so Ministers must wooemen for God not for themselves and labour to gaine soules that they may be presented as pure and chast Virgins unto the Lord 2 cor 11. 2. as Eleazer vvooed Rebecca for Isaac not for himselfe and continued soliciting her untill shee consented to goe with him so the Ministers of God must first labour not for an hour but untill they have gained some soules unto the Lord their Master and secondly they must labour not for their owne sakes but for their peoples yea for Gods sake that is for Gods glory and their salvation and thirdly the Ministers may be said to labour for their owne sakes too for it is true yee are my Crown and my glory as the Apostle saith Phil. 4. 1. 1 Thes 4. 19. 20. yea the Epistle which is written in our heart 2 Cor. 3. 2. and if you stand fast then we live 1 Thes 3. 8. Ibidem page 40. The Church of God is sometimes compared to the Sea and then the Ministers are the Pilots of the Ship and the fishers in that Sea and therefore if our names imply labour and cur calling import industry then Non-residents are not to be commended if they absent themselves from their flocks for their lucre or ease-sake and not upon some urgent and weighty affaires for a time which may be as profitable for the Church of God Paul laboured night and day and Christ prayed not that drones and idle persons but that labourers might be sent into his harvest Ibidem page 328. Answ 2. Christ here onely reproveth the ambitions affectation of the Pharises who delighted much to be called Fathers when the Pharises sate in Moses Chaire then they might call them fathers that is so long as they taught the truth but when they were not directly subordinate unto God and affected that which was due onely to him then they were not to be counted as Fathers mark here the opposition call no man your Father for one is your Father in Heaven If the earthly Father be subordinate to the Heavenly then ye may call them father but when they affect that which is due to the heavenly Father to whom belongeth the Kingdome the power and the glory then call them not Fathers Ibidem printed book fol. 170. written copy fol. 82. They mis-apply the Word who first sow pillowes under mens elbowes secondly but principally they who make sad the hearts of those by their preaching whom God hath not made sad such are those at this day who have smooth tongues in respect of sinne and yet are full of bitter invectives against the better sort some hate the preaching of the Word and therefore hate and abuse the Preachers thereof whence it comes to passe first that some Ministers are partly fearfull and so forbeare preaching that by so doing they may decline hatred persecution and reviling speeches Secondly some are partly weary c. Ibidem printed booke fol. 178. written copy fol. 79. Quest. How must we so preach that God may gaine glory thereby Answ It is done three manner of wayes viz. either first by preaching the glorious works of God and that either first his eternall works or decrees which were from all eternity as namely first the creation of the Universe secondly the predestinating of some unto salvation from the corrupt masse of man-kind fallen in Adam thirdly our redemption by Christ fourthly the preparation of celestiall glory Secondly his works done in time which are either first temporall as first the preservation of the whole world secondly the protection of man least he should lack any good thing or be harmed by any evill thing c. Ibidem printed book fol. 490. written copy fol. 298. A knowing Minister can better direct people to come out of their sinnes c. Page 29. book fol. 9. written copy 262. They being converted must convert their brethren the Gentiles Answ 8. The finall cause why the Apostles were sent unto Israel was that so their obstinacy and hard-heartednesse might be perfected and ripened unto judgement and therefore although the Samaritanes were more ready to hear and embrace the Gospell then the Jewes as appeares by John 4. Act. 8 yet Christ sends it to those who are most backward and difficultly perswaded yea who will not be perswaded to embrace it that so their sinnes may be full and mature unto harvest Hence observe that the preaching of the Word is often sent unto many for their destruction this evidently appeares thus to wit first from these places Jer. 7. 27. Ezek. 2. 35. 3. 6. c. Matth. 24. 34. John 15. 22. 24. Act. 13 46. 7. 22. 1 Thes 2. 15. Secondly because thus the justice and anger of God is justified 2 hron 36. 16. Rom. 10. 21. Prov. 1. 24. Thirdly because it is the nature of the Word to harden as well as soften like the Sunne which hardens mire as well as softens wax for the Word is a light and therefore where that shines men cannot sinne in darknesse and when men sinne against light and conscience then judgement is neer even at the doore c. 48. Passages deleted against Murther
to which we shall onely adde That the Arch-bishop having stopt the English Presses to all Orthodox Books against his Popish Innovations at home endeavoured to hinder the Printing of them abroad in Forraign parts to which end by Sir William Boswels means then Leager Ambassador at the Hague and the assistance of one Iohn le Maire preacher in Amsterdam his constant Spie and Intelligencer to give notice of all English and Scottish Books there printing as appears by sundry Originall Letters under his hand and seal found in the Arch-bishops studdy he procured the States of the United Provinces in the Low Countries to make a generall Proclamation in Aprill 1639. against the Printers and spreaders of Libellous and Seditious Books against the Church and Prelates of England and obtained a Proclamation or Order from the Townes of Amsterdam and Roterdam for the apprehending and punishing of Master Can and other English men who Printed such English and Scottish Books which is evident by divers coppies thereof and Letters from Sir William Boswell and others to the Arch-bishop By meanes whereof the Presses both in England and the Netherlands were all closed up against Orthodox English Books under the notion of Libellous and Seditious Pamphlets and could neither be Printed nor imported without great danger and censure On the contrary divers Popish books of all sorts as well in English as Latin French and other Languages were Printed and dispersed in London by Priests Jesuits Papists and their Agents without any restaint or search made after them or punishment inflicted on the Printers or dispersers of them yea many thousands of them were dayly imported by help of the Queens Priests and Capucins who dispersed them and if the searchers or others seized them at the Custome house according to the Statute of 3. Iacobi c. 5. which Enacts That no person or persons shall bring from beyond the seas nor shall print buy or sell any Popish Primers Ladies Psalters Manuels Rosaries Popish Catechismes Missals Breviaries Portals Legends and Lives of Saints conteining any superstitious matter Printed or Written in any Language whatsoever nor any other superstitious Books Printed or Written in the English tongue upon pain of forfiture of 40. s. for every such Booke c. The Arch-bishop or his Chaplains would presently send to the Searchers and enjoyn them to restore these Books to the owners that claimed them or else command them to bring them in to the High Commission Office upon pretence to proceed against the Importers and to have the Books themselves publikely adjudged to be burnt where after a little space they were delivered out from thence to the Importers without any penalty or confiscation and then freely dispersed among the Roman Priests and English Catholiques to foment them in their Idolatry Superstition and seduce others unto Popery as one Iohn Egerton a searcher deposed and others attested of which more hereafter Which compared with the premised Licensing of Popish and purging Orthodox Books against Popery will most perspicuously discover his impious designes to advance and set up Popery among us by degrees The fifth particular branch of the Evidence to prove the first Generall Charge against the Arch-bishop of Canterbury WEE shall in the next place proceed to the eighth and ninth Originall Article which we shall addresse our selves to prove and make a fifth Generall Proof of his Trayterous Endeavours to subvert Gods true Religion by Law established in our Church and to set up Popish superstition and Idolatry in its steed and that is His countenancing commending fomenting and preferring of divers Clergy-men who were most addicted to and greatest Writers sticklers for Arminian Errors and Superstious Popish Doctrines Ceremonies Innovations to the best Ecclesiasticall Dignities Promotions Benefices and making some of them Chaplaines to his Majesty to the Princes Highnesse and Heads of Colledges in our Vniversities to poyson those Fountaines of Religion Seconded with his contrary discountenancing suppressing suspending censuring imprisoning persecuting and driving forth of this Kingdome such zealous Orthodox Preaching Ministers who were most bold and resolute to oppose them For pregnant proof of the former Branch of this particular First it is clear and undenyable not onely by known experience and divers Letters found in his study but by the Docquet Bookes and privy Signets on record that this Archbishop contrary to the use of his Predecestors incroached usurped to himselfe from the year of our Lord 1627. when he first grew potent at Court and became Bishop of Bath Wells afterwards of London before he was Archbishop and ever since he mounted to the See of Canterbury the disposition and donation of all or most Bishopricks Deaneries Prebendaries and Benefices of note in his Majesties gift or in the gift of the Lord Keeper and Master of the Court of Wards not onely within the Kingdomes of England but of Scotland and Ireland too and that he usurped the power of nominating Chaplaines in ordinary to his Majesties and the Princes Highnesse contrary to all former Presidents belonging time out of mind to the Lord High Chamberlaines Office who had the nomination of these Chaplaines and swore and invested them in their office as Master Oldesworth a Member of the House of Commons Secretary to the late High Chamberlaine the Honourable Earle of Pembrooke attested upon Oath and the Noble Earle himselfe averred upon his Honour a thing so notorious to all old Courtiers and Chaplaines in ordinary to the King as to doubt of it were a Solecisme To make this apparent by punctuall proofes we shall instance in such particular persons which were advanced by him to Bishopricks even for their erronious Arminian opinions or dangerous Popish Tenets and Practises We have formerly proved that Richard Mountague was questioned and voted against in the Commons House in Parliament April 13. 1626. for his Arminian and Popish Tenets published in his Gagge and Appeale and endeavouring as much as in him lay to reconcile us to Popery which complaint was revived against him in the ensuing Parliament An. 1627. No sooner was that Parliament dissolved but this Prelate then Bishop of London who fomented protected him against the Parliament all he could in stead of discountenancing punishing advanced him to the Bishoprick of Chichester in the place of Bishop Carlton who writ against him This was evidenced by the Docquet Book it selfe wherein this entry of the Privy Signet and Election is recorded Iuly 18. 1628. His Majesties Royall assent for Richard Mountague Batchelour in Divinity to bee Bishop of Chichester signified By order of the LORD BISHOP OF LONDON Laud And by the Record it selfe of the Kings Royall Assent produced at the Bat by Master Prynne and there Read in these Words CHARLES R. REX c. Reverendissimo in Christo Patri perdilecto perquam fideli Nostro Domino Georgio providentia divina Cantuar Archiepiscopo ac totius Angliae Primati Metropolitano ac aliis quibuscunque Episcopis quorum in hac
in Parliament to the subversion of the Property and Liberty of the Subjects which Sermons were preached and printed by this Archbishops speciall solicitation was on the 14. of June 1628. censured by the Lords in Parliament and thereby perpetually disabled from all future Ecclesiasticall preferments in our Church Of this censure the Archbishop took speciall Notice inserting it into his Diary adding that himself was complained of by the house of Commons June 12. for warranting Doctor Manwarings Sermons to the Presse Yet no sooner was this Parliament ended but in high affront of their publike censure in Iuly following by this Prelates assistance Doctor Manwaring as was proved by the Docquet Booke was presented unto the Rectory of Stamford Rivers in the County of Essex voyd by the promotion of Richard Mountague to the Bishopricke of Chichester he who had right thereto was put by and a dispensation granted to Doctor Manwaring to hold it with the Rectory of St. Giles which made this Doctor in the superscription of a Letter of his to this Archbishop when London about the Commission of Fees in London Churches Jan. 28. 1631 indorsed with the Bishops own hand and found in his study to stile him My singular good Lord And so he proved for soon after as was proved by the Docquet Booke in May 1633. the Deanery of Worcester was granted to this Doctor and the grant signified to the signet office by the Bishop of London Laud who procured him this preferment What service Manwaring did in that Church in setting up a Marble Altar introducing Copes with other Popish Innovations and what Account he gave thereof to the Archbishop his Patriot you may formerly read p. 81. under both their hands which was such a Meritorious Work that in few dayes after the Archbishop procured a Conge d'eslier for him to the Bishopricke of St. Davids in Wales which was signed by the Archbishop himselfe as appeares by the Docquet Booke in the signet office produced at the Lords Bar among the entries of December 1635. After which himselfe consecrated him Bishop of that See as was proved by his own Diary wherein he entred this Memento with his owne hand Feb. 28. 1635. I consecrated Doctor Roger Manwaring Bishop of Saint Davids So that this paire of malignant active Popish Prelates Mountague and Manwaring received all their Ecclesiasticall preferments after the proceedings against them in severall Parliaments by his procurement in highest affront of their Authority and Censures who obtained likewise a Royall Pardon procured for them entred in the Docquet Booke Jan. 1628. Both drawne according to his Majesties pardons of Grace granted to his subjects at his Coronation with some particulars for the pardoning of all Errours heretofore committed severally by them either in speaking writing or printing whereby they might be hereafter questioned But to proceed to others August 1628. we finde in the Docquet Booke a Conge d'sliere and Royall Assent by order from the Bishop of London for Doctor Mawe a known Arminian to be Bishop of Bath and Wells and the like in the same Moneth for Doctor Richard Corbet a professed Arminian and one well-affected to Popery to be Bishop of Oxford by order from this Bishop who afterwards promoted him to Norwich In November 1628 A Conge d'slier by his order too was directed to the Deane and Chapter of Yorke to elect Samuell Harsnet then Bishop of Norwich a professed notorious Arminian well inclined to Popery to the Archbishopricke of York Mart. 25. 1632. we find a Conge D'eslire to the Dean and Chapter of Christ-Church to Elect Doctor John Bancroft Bishop of Oxford and in June following a Warrant for the restitution of the temporalities of this Bishoprick to him both subscribed signified by the Bishop of London and what a corrupt unpreaching Popish Prelate Bancroft was is known to all the University of Oxford In Octob. 1632. We find these four severall Conge D'eslires all procured by order of this Prelate then Bishop of London One to the Dean and Chapter of Winchester to Elect Walter Curle Bishop of Bath and Wells to be Bishop of Winchester Alike to the Deane and Chapter of Coventry and Lichfield to Elect Robert Wright Bishop of Bristol to be Bishop of that See Alike to the Deane and Chapter of Peterborough to Elect Doctor Augustine Linsell an Arch-Arminian and very Popish and Superstitious as was attested by Mr. Peter Smart upon Oath and the Author of most of the Innovations in Durham Cathedrall who joyned therin with Doctor Cosins Bishop of that See Alike to Elect Doctor Pierce Bishop of Bath and Wells Now how active all these Prelates were to set up Altars introduce all Popish Ceremonies suppresse Lectures silence Ministers promote the Book of sports advance Arminianisme and Popery hath beene already manifested in the premises And we find that Doctor Lindsell was afterwards translated to the Bishoprick of Hereford Jan. 1633. and this Bishop of Winchester made the Kings chiefe Almoigner in Iune 1637. by Order of this Archbishop In Octob. 1635. we meet with in the Docquet Book a Conge D'eslire and Letter to the Dean and Chapter of Norwich to Elect Mathew Wren Bishop of Norwich both signified by this Archbishop of Canterbury and the like for his translation to Ely March 17. 1637. by Order from this Archbishop Now what an Arminian and Popish Innovator this Prelate was in all particulars the Popish furniture of whose Chappell with Basons Candlesticks Corporalls Altar-cloths A Chalice with a crosse upon it and other Popish Trinkets as appears by his own Book of Accounts costing him 159. l. 4. shil 1. d. and how great a persecutor silencer supresser of Godly Ministers people the world experimentally knows and the premises demonstrate We could instance in sundry English Welsh Bishops more of the same strain who were all advanced by his order means as namely Bi Neal made Archbishop of York by him an Arch promoter of Arminians Popish Clergy men and all Popish Innovations Dr Iuckeson first made Bishop of Hereford afterward of London and Lord Treasurer by this Archbishop A man though of a milde temper yet as Superstitious as Popish as most of the former and his Visitation Articles especially the last enforcing the New Cannons and Etcetera Oath as Superstitious and Vile as any Doctor Duppa Bishop of Chichester a known Arminian and very Superstitious Doctor Skinner Bishop of Bristoll and after of Oxford a man tainted with Arminianisme and very much addicted to Popish Superstitions Innovations with sundry others but these shall suffice Onely we cannot pretermit a notable Letter of Dr. Iohn Towers to Sir Iohn Lamb to be a Mediator to his Grace to confer the Bishopricke of Peterborough upon him which Letter intimates that all Bishopricks and Ecclesiasticall Preferments were then in his disposall Worthy SIR I Intended onely my hearty Thankes to you in this Letter for what I read in your last Letter to my Lord Bishop concerning my selfe and your true Love
as followeth My most honoured Lord I Humbly thanke your Grace for very many Demonstrations of your Love to me and particularly for your last favourable mediation to his Majesty in my behalfe for a Prebend in Windsor The conveniency of that preferment if my Soveraign Master please to confer it on me I shall value much more then the profit But how ever resolve not to prescribe to your Grace much lesse to his Majestie or with immodesty or importunity to presse you I blesse God for what I have and hope he will give me the grace to rest well contented with my present condition what soever it is In the means while my Lord the Obligations which I have to you are such as I can never satisfy but with my prayers which shall be constant that your Grace may long live with honour and comfort to serve God his Majesty and this Church which daily feeles the benefit of your wisdome and goodnesse c. Your Graces in all humility Chr. Potter Octob. 6. 1633. Queenes Colledge In April 1635. We find in the Docques Book a Presentation of Dr Richard Bayly generally reputed an Arminian and Popishly affected to the Deanery of Sarum by Order from this Archbishop In October 1638. Dr Thomas Jackeson a professed Arminian as Doctor Daniel Featly his fellow-Collegian attested was made Dean of Peterborough by the order and procurement of this Archbishop By his meanes Bishop Wren was made Dean of his Majestics Chappell And to conclude with one notable instance more instead of all others October 16. 1640. the Deanery of Peterborough was granted to Doctor John Cosin by signification and order from this Archbishop who promoted him to this dignity by his own confession thâ—â— written with his own hand attested by M. Prynne I presented four of his Majesties Chaplaines in ordinary to his Majestie for the Deanery of Peterborough His Majesty pitched upon Doctor Cosia in regard his meanes lying in the Bishoprick of Durham was in the Scots hands and nothing left to maintain him his wife and children but a poor Headship worth 40. l. per anuum And out of the same consideration and no other did I put his name with the rest to his Majesty What an Arch-Promoter of Popish Doctrines Ceremonies Innovations this Dr Cosin was appeares by the premises and Master Peter 〈◊〉 testimony of him upon Oath and what a recall intimate friend this Arch bishop was to him what a Patriâ—t and Protector of him against al Prosecutions might be evidenced by sundry Letters passing between them over tedious to recite the Originals whereof found in the Archbishops Study we have ready to produce For Clergy men infected with Arminianisme Popery and devoted to Popish Ceremonies 〈◊〉 by him to be Chaplaines in ordinary to his Majesty the Prince his Highnesse to corrupt their Persons Courts in the Theory and Practise of Religion we shall instance only in these ensuing Dr Richard Bayly Deane of 〈◊〉 Dr Thomas Turner Dr William Heywood Dr Richard Marsh Dr William Hutchinson all formerly his own Chaplaines as appears by a list of his Chaplaines since he was Bishop written with his own hands Dr Peter Heylin Dr William Brough Dr William Lewes Dr Thomas Laurence Dr Samuel Baker Dr Richard 〈◊〉 Dr Iohn Cosin Dr Walter Raleigh Dr William Watts Dr Benjamin Layney Dr Thomas Bletchenden Dr William Beal Dr Iames Browne advanced to be Deane of Hereford by his means of whose Popish Practises we formerly gave evidence Dr Andrew Clare Dr Christopher Dow Dr Lushington and Dr John Pocklington How much many of these were addicted to Arminianisme Popery and all Popish Ceremonies hath been formerly attested upon other occasions that the rest of them were of the selfe same strain is so notoriously known in the Court our Universities the places where they live to your Lordships and the Archbishop himself that it needes no other proofe That these were made his Majesties and the Princes Chaplaines by this Archbishops procurement who usurped upon the Lord High Chamberlaines office to nominate Chaplaines in ordinary to his Majestie which stone of his Predecessors did since the Reformation was attested by Mr Oldisworth a Member of the Commons House who deposed That upon his knowledge for 25. years space it did belong to the Lord Chamberlaines office to nominate and appoint the Kings Chaplains in ordinary and so it continued all the old LordWill Earle of Pembrookes Chamberlainship And this the difference of the Warrants proves For where the Kings Warrant runnes These are to signifie his Majesties pleasure there the King is to be consulted with before the place is granted as in the Warrant and case of the Bedchamber-men But where the Warrant is These are to Will and require you to admit such a one as in the case of the Kings Chaplains there the Lord Chamberlaine doth all by his owne authority without consulting with the King That since the present Earle of Pembrooke was Lord Chamberlain the Archbishop took upon him to recommend all Chaplaines to the King and many of them were his own Chaplaines first which the Earl of Pembrooke himselfe seconded Mr Oldisworth likewise delivered in a list of the Kings and Princes Chaplaines in ordinary as they stood Feb. 12. 1640. produced at the Barre Two of these Chaplaines to wit Doctor William Heywood and Doctor Samuel Baker with his owne Arminian Chaplaines Doctor Edward Martyn Doctor William Bray and Doctor Thomas Weekes whom he openly denyed to be his Chaplaine before the Lords till Mr Prynne proved the contrary by a list of his Chaplaines under his owne hand affixed to the end of his Written Diary were the Licensers of all the forementioned Arminian and Popish Bookes published in our Realme and the Purgatory Doctors who obliterated all the fore-cited Passages against Popery Arminianisme Popes Jesuites Papists out of our orthodox Writers Others of them were Authours of sundry Arminian licentious Popish Impressions As Doctor Heylin Doctor Laurence Doctor Cosin Doctor Watts Doctor Dowe and Doctor Pocklington Whose Bookes were some of them written others of them printed by the Archbishops command some of them with others without the Authours privity Amongst these we shall instance onely in Doctor Pocklingtons Bookes the most Popish Impious and profane of any other Who though lately dead before this Triall yet speakes loud enough to this purpose in his Petition to the House of Peeres before his censure here remaining upon the File of Petitions A Copy whereof we have here subjoyned compared with the Originall by which you may clearly discerne by whose command his Popish Impressions were Printed and Published even by this Archbishops who perused them before they were printed To the right Honourable the Lords spirituall and temporall now Assembled in the High Court of PARLIAMENT The humble Petition of John Pocklington Doctor in Divinity and Rector of Yevelden in the County of Bedford Most humbly sheweth THat he is right hearty sorry for doing or bringing any thing
meeting a Pupill of his at Paris in France when he waited on Sir Thomas Edmonds as his Chaplaine there which Pupill had turned a Papist discoursing with him concerning this Arch-bishop then resident in Saint John's Colledge in Oxford he told him that Doctor Laud his Tutor was against the Popes supremacy but did maintaine many Catholike points of their Religion The second is Sir Nathaniel Brent his owne Vicar-generall who deposed at the Barre that this Arch bishop while he continued in Oxford was there generally reputed to be popish that he and others conceived him so not upon any fained but upon very probable grounds one whereof then generally taken notice of was that when he did his exercise for Batchelour of Divinity he tooke his supposition almost verbation out of Bellarmine which he remembers the better because one Mr. Dale then Proctor his Opponent who took exceptions at it shewed him his supposition in Bellarmines Works concerning the necessity of Baptisme which was consonant to the tenent of Rome Another ground of this opinion of him was that he held acquaintance and most familiarly conversed with those in the University who were most addicted to Popery and reputed Papists and had sundry differences bickerings disputes with many sound Divines about points in Religion particularly he had very intimate acquaintance with and oft frequented the company of one Browne reputed a Papist in his life and found to be so after his death there being a manuscript writ with his owne hand and thought to be his owne found in his Study in defence of popery and maintaining among other things that one might be a Minister officiate and actually remaine in the Church of England and yet be actually reconciled to the Church of Rome This book King James hearing of sent for it which being brought to him when he had read this passage he said if this position of his were true he could not now tell whom to trust And that there was such a generall report of the Arch-bishop then he thought himselfe would not deny and for that he had seen that book of Browns a petition of this Bishops in a great mans hands to whom King James delivered them wherein healleaged that he was traduced to be a Papist but desired his Majesty not to think so of him To these testimomies we shall adde a notable passage in Doctor Abbot's Sermon at Saint Peters in Oxford on Easter-day Anno 1615. formerly touched on p. 155. on which you may reflect That some were partly ROMISH partly English as occasion served them that a man might say unto them Nosteres an adversariorum who under pretence of truth and preaching against the Puritan strike at the heart and root of the faith and Religion new established among us c. That they cannot plead they are ACCOUNTED PAPISTS because they speak against the puritan but because BEING INDEED PAPISTS they speak nothing against them If they doe at any time speak against the papists they doe but beat a little about the Bush and that but softly too for fear of waking and disquieting the birds that are in it they speak nothing but that wherein one Papist will speake against another as against Equivocation the Popes temporall authority and the like and perhaps some of their blasphemous speeches But in the point of Freewill Justification Concupiscence being a sinne after Baptisme inherent righteousnesse and certainty of salvation THE PAPISTS BEYOND THE SEAS CAN SAY THEY ARE WHOLLY THEIRS AND THE RECUSANTS AT HOME MAKE THEIR BRAGS OF THEM AND IN ALL THINGS THEY KEEP THEMSELVES SO NEERE THE BRINK THAT UPON ANY OCCASION THEY MAY STEP OVER TO THEM Now for this speech that the Presbyterians are as bad as the Papists there is a sting in the speech which I wish had been left out for there are many churches beyond the seas which contend for the Religion established among us which yet have approved and admitted the presbytery and this is to make them as bad as the papists Besides there have lived among us many reverend and worthy men which have not rejected the presbytery taking it even for Lay-Elders and among the rest Doctor Nowell late Deane of Pauls in his Larger Catechisme pag. 29. 71. affirmeth that in every well-governed Church there was a Presbytery and yet this Catechisme by the late reverend Arch-bishop of Canterbury was commanded to be had in every Grammar Schoole Which surely he would not have done if the presbyterians were as daâ—rous or bad as the papists And now that I have cleered my selfe from this imputation of being for the presbytery it will lye upon them to CLEARE THRMSELVES IF THEY CAN FROM THEIR SUSPITION OF POPERY For as Saint Hierom speakes In crimine haereseos patientem esse non decet And for their speech of preferment it s not that I look for I make account I have lived to the end of a Students life and God forbid that now for the hope of a little preferment I should betray the cause of Christ I have been ever of this mind if there be no preferment on earth there is enough in Heaven And my desire is while I live here to walk in sincerity and truth If I should doe otherwise how should I look my Saviour in the face might he not say uto me what art thou ROMISH or English PAPIST or PROTESTANT or what art thou A MONGRELL OR COMPOUND OF BOTH A Protestant by Ordination A PAPIST in the point of Freewill inherent Righteousnesse and the like A Protestant in receiving the Sacrament A PAPIST in the Doctrine of the Sacrament What doe you thinke are there two Heavens If there be get you to the other and place your selves there for into this where I am yee shall not come These Notes of Doctor Abbots Sermon were found in this Arch-bishops Study written with his owne hand produced and attested by Master Prynne inclosed in a copy of a Letter of his to the then Bishop of Lincolne under his owne hand too thus indorsed by him April 18. 1615. The copy of a Letter which I sent to the Lord Bishop of Lincolne concerning a Sermon in which Doctor Abbot HAD WRONGED ME IN THE UNIVERSITY In which Letter he inclosed these Notes for his Lordship to peruse complaining thus therein I came time enough to be at the rehearsall of this Sermon upon much perswasion I went to Church where I was faine to sit patiently and heare my selfe abused almost an hour together yet I was pointed at as I sate for this present abuse I would have taken no notice of it but that THE WHOLE UNIVERSITY APPLIES IT TO ME and my owne friends tell me I shall sink my credit if I answer not Doctor Abbot in his own kind Neverthelesse in a businesse of this kind I will not be swayed from a patient course Onely I desire your Lordship to vouchsafe me some direction what to doe c. By which it is cleere
Papists and Protestants is one and the same Fourthly that men may be saved in the Church of Rome and Romish Religion therefore we need not pray for any Papists conversion no not for the Queens which he specially prohibited and questioned those who thus prayed for her Fifthly that the Pope is not Antichrist nor ought to have this title given him which he expunged both out of the publike Books of our Church and private mens impressions Sixtly that the Pope is supream head of the Church the first and greatest Patriarch and to make this doctrine passe more current he suffered the Popes own Titles of Sanctitatis Vestrae Sanctissime Pater Spiritus Sancti effusissime plenus Optimus Maximusque in terris Ille quo rectior non-stat Regula quo Prior est corrigenda Religio to be attributed to him successively in sundry Letters from the University of Oxford Master Croxton and others without controll and proclaims himself a Patriarch in his own book against Fisher pag. 171. Seventhly his own Chaplain Doctor Bray by his speciall direction in two Books of Doctor Pocklingtons severally printed and reprinted with authority proclaimed that he derived his lineall succession and Episcopacy from Pope Gregory and Saint Peters Chair at Rome and that our Church was miserable if he could not doe so which Doctor Heylen by his speciall command seconded in print which Bishop Mountague thus trebles in his Originum Ecclesiasticarum Tomi Priorus pars posterior pag. 465. In Pontificali seu libro quam vocamus Ordinationum Episcopus AB AUGUSTINO LEGITIME DERIVATA SUCCESSIONE ET GREGORIO ROMANO DEDUCTUS Sacros Ordines secundum veteris Ecclesiae Cannores conferens Ordinandum Sacerdotem sic affatur Accipe Spiritum Sanctum c. Deriving not only this Archbishop but all our other Bishops successions and Episcopacy from Augustine the Monk and Pope Gregory of Rome a goodly Romish pedegree to be much insisted on directly reducing us back to Rome from whence it was derived as to our Mother Church Fourthly he with his Instruments and Chaplains vented authorized not only in the Pulpit but Presse all manner of popish erronious doctrines never heard amongst us in former yeers comprizing the whole body of Papistry of purpose to reduce us back to Rome the particulars whereof you have heard refusing suppressing orthodox Books written against popish errours and purging the chiefest passages against the Church Pope Prests Jesuits and errours of Rome out of all old reprinted and new licensed books before they could passe the Presse as we have abundantly proved inserting popish pictures and a popish Index into our very Bibles the more easily to seduce men to Popery Fiftly he advanced the most corrupt popish superstitious persons of all sorts to Bishopricks Deaneries Prebendaries Head-ships of houses in the University Chaplains to the King and Prince and the greatest Benefices suppressed silenced deprived censured banished the most zealous preaching orthodox Ministers in all places and kept them from preferment the better to facilitate and effect this design Sixthly he caused sundry books tending to Reconciliation of us to Rome to be printed and published especially Bishop Mountague's Appeal and other Books since of which Sancta Clara took speciall notice and made bold to proclaim a peace and reconciliation in most points between us Seventhly he suppressed all Lectures and after-noon Sermons on the Lord's day in most places that the people through ignorance might be more easily seduced and instead of strict sanctification of the Lords day the principall means of encreasing piety knowledge and keeping men off from popery and prophannesse he caused a new Declaration to be printed and published in his Majesties name for the use of prophane sports and pastimes even on Gods own day and under pretext thereof caused hundreds of our most consciencious Ministers whom otherwise he could not tax or quarrell to be silenced suspended imprisoned yea driven out of the Realm to forreign Countries and Plantations that so these grand obstructions of our reconciliation with Rome being removed we might without any great difficulty or opposition be reduced reconciled to her and least any impediment should arise to crosse this Unity from the Dutch French or Walloon Churches in our Realms not any ways poysoned with his popish drugs and Romish innovations he attempted their extirpation too and had almost effected it All which particulars we have already proved We shall now proceed to some further evidence manifesting his compliancy intelligence and concurrence with the Pope and his Instruments in this hellish plot what evidence of this kind common fame and report both at home at Rome and elswhere hath given in against him Sir Henry Mildmay Master Anthony Mildmay Master Challoner and others have already attested what reall evidence we have yet remaining to make good this fame we shall now produce It had been too grosse too palpable an oversight in such a politician as this Archbishop was reputed and very prejudiciall to his designs considering the place he sustained his pretended profession of the Protestant Religion his dislike of Rome and the many vigilant eyes that were continually fixed on his actions to have held any open or immediate intelligence with the Pope or his known Agents here and therefore it can not reasonably be expected from us to produce direct proofs of any such grosse intelligence what then he could not act publikely and immediatly in person he contrived to effect more courtly and mediatly by fitting instruments who held strict correspondence with the Roman Pontife and his Negotiators The two trustiest persons he could call out for such a purpose were Master Francis Windebank a lay man and Richard Mountague a Divine who had other associates joyned with them to accomplish this reducement To enable them the better to carry on this work with more advantage to the Catholike cause he procured Mountague in despight of severall Parliaments opposition to be made a Bishop heaped sundry preferments on him in our Church of which he so ill deserved as we have already proved and shall not here insist on As for Windebank he advanced him to one of the greatest places of trust and secrecy in the Kingdom making him a principall Secretary of State to his Majesty which he thus expresseth with his own hand in his Diary June 15. 1632. Master Fancis Windebank MY OLD FRIEND was sworn Secretary of State WHICH PLACE I OBTAINED FOR HIM of my gracious Master King CHARLES so that he was a creature of his own advancing No sooner was he setled in this place of honour and trust but he presently fals to his designed work he protects releaseth popish Priests Jesuits Fryars and held familiar correspondency with them entertaining them in his house Study Coach Garden and feasting them at his Table imprisons molests reviles the Messengers who by office duty were bound to apprehend them suspends the execution of all penall laws against them and popish Recusants by his Letters and Warrants of
such trifling matters Whereupon Gray said He hoped to see better days for he saw now how the game went The next day after Gray was sent for by a Messenger to the Counsel Table and then the Archbishop said at the Table This fellow railed on me and bid them have him away whereupon Gray was committed to the Fleet where he lay twelve weeks upon the Archbishops complaint and after that seven weeks more by Secretary Windebanks Warrant who refused to release him unlesse he would give bond and bail never to prosecute Priests and Jesuits more He further deposed that in his hearing one Loyd a dangerous Jesuit desired Sir Kenelm Digby to tell the Bishop of Canterbury that he could not that day dine with him and bid him remember his love to the Archbishop and desire him to be mindfull of the businesse that they and he had formerly speech about And that he hath often seen the said Loyd Sir Kenelm Digby Sir Toby Matthews and one Gray a great Papist at Lambeth at the Archbishops house Master Thomas Thacher of Barkin Parish London attested upon Oath That he having a Warrant from the High Commissioners to apprehend popish Priests and Jesuits did by vertue thereof apprehend Master Henry Morse a Jesuit and one Gârdiner a Priest great seducers who being committed to Newgate were soon after discharged thence by Secretary Windebank's Warrant to whom he repairing for his fees the said Secretary demanding a sight of his Warrant which he shewed detained it from him and would not restore the same Whereupon he repaired to the Archbishop and desired of him a new Warrant to apprehend Priests and Jesuits who thereupon told him That Secretary Windebank had complained of this Deponent to the Queen and demanded of him if he kept not company with one Gray who gave him intelligence of the persons and lodgings of Priests and Jesuits and wished him not to keep company with him any more for if he did he would lay him by the heels and turn him out of his Place He further deposed that he having a speciall Warrant from the Lords of the Counsel for the apprehending of Sir Toby Matthew a dangerous Papist and apprehending him accordingly the late Lord Strafford Deputy of Ireland sent for this Deponent to bring Sir Toby to him which he did who thereupon discharged Sir Toby by word of mouth and promised to save the Deponent harmlesse who thereupon repairing to the Archbishop acquainted him therewith the Archbishop said it is well I shall speak with him anon John Egerton of the Minories deposed That he being at Lambeth-house upon occasion did see Sir Toby Matthew there two severall times with the Archbishop That he being one of the Searchers of the Custom-house in London did on the 28. of December 1633. seize four hundred Popish books in English written by one Lewes of Puente a Jesuit with divers popish Primmers and Catechismes brought over from beyond the Seas to seduce his Majesties Subjects contrary to the statute of 3 Jacobis cap. 5. which gives the forfeiture of 40s. for every Book so imported against the Importers of them Which Books he carried to the now Archbishop of Canterbury who commanded him to deliver them to Master Mottershead Register of the High Commission which he did and that about a fortnight after he comming to the said Mottershead to demand satisfaction for his pains and charge in seizing the said Books and demanding of him where the said Books were he answered and affirmed to the Deponent That he had delivered them to the owners of them by the Archbishops direction and command and Motteshead appointed him only forty shillings for his pains when the charge he had been at in carrying them from place to place cost him five pounds After which he was troubled in the High Commission for importing English Bibles and there put from his Searchers place imprisoned and fined two hundred pounds when as the Importers of popish books were never questioned In the yeer 1640. May 16. upon the Letter of Doctor Thomas Weeks Chaplain both to the Archbishop and Bishop of London there were eleven Cases of popish Books belonging to one John Weld a Popish Recusant and others delivered out of the Custom-house where they were seized to the owners to be dispersed to seduce his Majesties people contrary to the Statute as Master Jones Master Dent and others of the Custom-house attested under their hands Viz. Holy Courts 456. Key of Paradice 603. Manuels 661. The life of Eleazar Count of Sabri◠259. The following of Christ 116. Popish Catechismes 344. dozens Fronts for Altars 39. Ladies Psalters 24. The Mirrour of new Reformation 134. Offices of our Lady 558. Masse books 9. and two great ones more The Devout heart 101. Vade Mecum 276. A Method to serve our Lady 570. Most of these were very richly bound up and some of them delivered to Knight the Register of the High Commission by the Archbishops order and by him restored to the owners when as on the contrary he was very strict in seizing all puritanicall Books and punishing the dispersers of them witnesse this his subscription to the Petition of one Francis Wallis Gentleman who complaining to him against one Thomas Abbis of London for selling and transporting beyond the Seas an Abstract of the Laws of New-England The whole proceedings against Doctor Bastwick Master Burton and Master Prynne and against the Bishop of Lincoln the Archbishop subscribed it in this sort I desire Sir John Lambe to be very carefull of this businesse and that he imploy a trusty and discreet Messenger for the apprehending of the party here complained of and seizing his Books and let me have an account thereof March 14. 1637. W. CANT For the Archbishops intimacy with Doctor Smith the Bishop of Calcedon we have no direct proof at hand but two very suspicious passages in his own Diary which seem to intimate it wherein we read as followeth Jan. 26. 1631. My neerer acquaintance began to settlewith D◠S. I pray God blesse us in it June 25. 1632. Do. S. with me c. Cum Ma. Which Do. S. we conceive to signifie either Smith the Arch-Jesuit of whose familiarity with him the former witnesses have deposed or Doctor Smith Bishop of Calcedon with whom if not this Archbishop yet his Minion Secretary Windebank at least held strict intelligence as appeares by this Originall Letter to his Sonne at Paris under his owne Hand and Seale found among his sequestred Papers by MASTER PRYNNE TOm c. If you see Doctor Smith Bishop of Calcedon there who is a great Confident of the Cardinals he may be A FIT INSTRUMENT TO MAKE SOME DISCOVERY OF THE INTELLIGENCE THE SCOTS HOLD THERE but this must be done with great caution Your very loving Father FRANCIS WINDEBANK Drury-Lane Decemb. 12. 1630. The benefit of this intelligence being principally to redound to the Archbishop the originall cause and grand fomenter of the Scottish
very good fare great resort of all sorts of people daily Masses and free liberty to walke and stay abroad at pleasure without a Keeper as freely as any man might walke out of his owne House Yea such was his indulgence towards them though Arch-Traytors by our Lawes that in his Epistle Dedicatory to the King himselfe before his Relation of a Conference with Fisher the Jesuite he makes this profession of it in Print not onely to his Majesty but to the whole world in these words which were read at the Barre In which Speech give me leave to observe to your Sacred Majesty how grievously you suffer him Master Fisher and his Fellowes to be persecuted for the Catho like Faith when your poore Subject and servant cannot set our A true Copy of a Conference held with the Jesuite Jussu Superiorum but by and by this man is persecuted GOD FORBID I SHOULD EVER OFFER TO PERSWADE A PERSECUTION IN ANY KINDE OR PRACTICE IT IN THE LEAST to â—it 〈…〉 Popish Priests and Jesuits of whom onely he there intended it For 〈…〉 HAVE NOT GIVEN HIM OR HIS SO MUCH AS COVERSE LANGVAGE Behold from his own pen what a most mild and favourable â—â—â—end he was to Jesuits and Roman Priests He never perswaded any persecution against them in any kind or practised it in the lest adding an absit God forbid that he should ever offer it But yet on the contrary did he not perswade a persecution in every kind and practise it in the bighest degree against the most zealous Protestant Ministers Gentlemen who opposed his and their popish designs by exciting his Majesty and the whole State against them even in this very Epistle yea in his printed Speech in Star-chamber at the censure of Master Prynne Master Burton and Doctor Bastwick and in his Epistle Dedicatory to the King thereto prefixed all meer perswasions excitements to persecution in the extreamest degree Nay did he not most cruelly practise the same in the severest manner upon sundry of them by adjudging them to the Pillory fining them beyond their estates cutting off their ears slitting their noses branding their cheeks with hot irons whipping them through the streets shutting them up close prisoners in nasty dungeons banishing them into remote Islands there to be perpetually imprisoned al their lives so strictly that neither Wives children kinred friends must have the least accesse unto them nor yet set footing in the Islands to visit or relieve them yea deprive them of Pen Inke Paper to write unto their friends for necessaries or Petition for release intercept all Letters and reliefe sent to them and deprive them of the use of all Books to passe their time except the Bible Common-Prayer-Booke Doctor Cozens and such like Books of private devotion And did he not persecute hundreds of other godly Ministers yea raise up a generall persecution against them throughout the Kingdome and drive sundry of them with many thousands of religious godly people out of the Kingdome into forraigne Plantations among Savages and Indian heathens Nay did he not all this and more whiles he had any power notwithstanding God himselfe did forbid it And whereas he writes That to his remembrance be never gave this Jesuite or any of his so much as course language he was so far from using such civility to our godly Protestant Ministers Gentlemen others who most opposed Popery and Popish Innovations that his mouth was full of most bitter railing Invectives Satyres revilings against them not onely in his private Chamber when ever convented before him but even in his publick Speeches in the Starchamber and High-Commission witnesse his printed Speech in Starchamber before mentioned with his Epistle to it nay in this very Epistle to the King he thus railes upon them in down-right tearmes How I have been used by the scandalous and scurrilous pennes of some bitter men the world knows little leasure and lesse encouragement given me whiles I am under the Prophets affliction Psal 50. between the mouth that speaks wickednesse and the tongue that sets forth deceit and slander me as thick as if I were not their own mothers sonne In the midst of these libellous outcries against me c. Factious people at home c. And not content to rayle at them himselfe in Speech and Print he set his creatures every-where to revile and rayle most libellously against them in Presse and Pulpit witnesse Doctor Heylins and Christipher Doves books against Master Burton written and printed by this Archbishops command Doctor Pocklintons and Bishop Mountagues Books forecited Bishop Whites Epistle before his Discourse of the Sabbath Doctor Heylins History of the Sabbath and Antidotum Lincolniense with infinite Sermons full of gall vinegar and most libellous railings against Puritans and the most zealous Protestant without the least invective against Priests Pope or Jesuits Therefore his grand addition his favorable dealing with Priests and Jesuits on the one side compared with his most harsh persecutions and libellous invectives against their 〈◊〉 are most pregnant evidences for what party he stood and whose 〈◊〉 most cordially drived on Fourthly that the Archbishop contrary to his Trust Oath Place and duty both as an Archbishop a Privy Counsellour and high Commissioner did not onely favour Seminary Priests and Jesuits though traitors by Law but discourage discountenance those Officers appointed by the State to apprehend them telling Thomas Mayo that he was too hot and nimble for that service threatning Master Thatcher to lay him by the heels and turne him out of his place if he kept company with Gray who gave him intelligence of the persons and lodgings of Priests and Jesuits threatning all the Messengars of the high Commission openly in Court that if they kept company with Gray whom he called A PRIEST-CATCHER he would not onely lay them by the heels but likewise pull-their Coats from off their backs and turne them out of their places That he caused Gray to be committed to the Fleet above twelve weeks for apprehending Priests and the words forementioned yea threw away his Petition saying He would have nothing to doe with that PRIST-CATCHING KNAVE nay he and Master Waddesworth must not be released out of Prison till they would promise never to apprehend or prosecute Priests or Jesuits more A most cleer demonstration that he not onely had correspondency and intelligence with Priests and Jesuits but likewise was their Arch-protector their grand friend insomuch that Smith the Jesuit openly threatned Master Newton in the streets That he had done his errand to the Archbishop Now we appeale to all the world whether ever any reall Protestant Prelat shewed himself such a Patriot of Priests and Jesuits in this kind as he or whether the Pope himselfe could have done more in their behalfe then he did had he sate Archbishop of Canterbury at Lambeth-house It was one chief Article of the Privy Counsels and Judges charge against Cardinall Woolsey presented to King Henry the eighth
sentire corpus quod suo simillimum videt c. Paulo post Plus valent simulaâ—hra ad curvandam infaelicâ—m animam quodos ooulos aures pedes habent quà m ad corrigendam quòd non lequuntur neque vident neque audiunt neque ambulant Haec sanè videtur causa esse cur Johannes non tantùm à simulachrorum cultu sod ab ipsis quoque simulachris cavere nos voluerit Et nos horribili insania quae ad totius ferè pietatis interituÌ„ orbem ante hac occupavit plus nimio sumus experti simulatque in templis collecantur imagines quasi signum idololatriae erigi quia sibi temperare non potest hominum stultitia quin protinus ad superstitiosos cultâ—m delabatur Quòd si nec tantum periculi immineret quam tumen expendo in quem usum destinata sint templa nescio quomodo indignum mihi videtur eorum sanctitate ut alias recipiant imagines quà m vivas illas iconicas quas verbo suo Dominiâ— consecravit Baptismum intelligo Coenam Domini â—um aliis ceremoniis quibus oculos nostros studiosius detineri vividius affici convenit quà m ut alias hominum ingenio fabrefactas requirant En incomperabile imaginum bonum quod nulla pensatione resarciri potest si Papistis creditur This Author hath many such like Passages in his other works and therefore the Archbishops citing of him to justifie his Chappel Images argues either extreme Ignorance or Falshood Sixthly Whereas he would pray in ayd from our Homilies to justifie the Historical use of these Images in his Chappel The Homilies are so point-blank against it as we have proved that Impudency it self would blush to cite them to such a purpose especially since the Third Part of the Homily against the Peril of Idolatry pag. 41 42 43. expresly resolves it unlawful to make the picture of Christ or any person in the Trinity much lesse to set them up in Churches Seventhly That the Primitive Christians approved of Images and had the picture of Christ in their Churches and engraven on their Chalices is a most notorious Falshood For Justine Martyr Clemens Alexandrinus Irenaeus Tertullian Minutius Felix Origen Arnobius Cyprian Lactantius Geegory Nyssan Athanasius Ambrose Epiphanius Eusebius Hierome Augustine Hilary Chrysostome Theodoret Theophylact and other Ancients unanimously agree That the Primitive Christians had no Images at all in their Churches together with the Councels of Eliberis Constantinople Toledo Francford and Constantine the Great Constantinus Caballinus Nicephorus Stauratius Philipicus Anthemius Theodosius the second Leo Armenus Valens Michael Balbus Theophylus Charls the Great with sundry other godly Emperors utterly demolished and cast them out of Churches as Ecclesiastical Authors our own Homilies Writers prove at large against the Papsts Lactantius and other Primitive Christians write expresly That without doubt there can be no Religion at all in that place wheresoever any Image is whereupon Epiphanius rent the Image of Christ or some other Saint which he found in a Church painted in cloth out of holy indignation as contrary to the Authority of the Scriptures In few words Our own Homilies against the peril of Idolatry part 2. p. 38. expresly resolve That when Images began to creep into the Church they were not onely spoken and written against by godly and learned Bishops Doctors and Clerks but also condemned by WHOLE COVNCELS OF LEARNED MEN assembled together yea the said Images by many Christian Emperors and Bishops were defaced broken and destroyed Which Mr. Calvin in the place objected by the Bishop affirms likewise And therefore it is a most desperate Impudency in the Archbishop thus falsly to affirm the contrary point-blank against our Homilies and his own subscription to them And whereas he cites Tertullian to prove that the Christians in his dayes had the picture of Christ upon their Chalices We Answer That if the Book de Pvdicitia be Tertullians own of which some doubt yet his words import no such thing which are these A parabolis licebit incipias ubi est evis perdita à Domino acquisita humeris ejus revecta Procedant ipsae PICTVRAE CALICVM VESTRORVM not nostrorum si volle nillis perlucebit interpretatio pecudis illius utrumne Christiano vel Ethnico peccateri de restitutione colliniet If this place intimate any thing it is onely this That the Phychici and other Hereticks against whom he writ this Book not the Orthodox Christians as this Prelate dreams had the picture of the lost sheep graven on their cups will it therefore follow hence Ergo The Orthodox Christians had Crucifixes and Images of Christ God the Father the Holy Ghost and the Virgin Mary in their Churches in their Chappelss as he hath set up in his Lambeth Chappel windows Certainly this is a grosse Nonsequitur Yet this is his learned Argument from this Authority rightly stated And that he hath most grosly abused Tertullian your Lordships and his Auditory in alleadging Tertullian for defence of Images and their use among the Primitive Christians certainly Tertullian is so far from any such opinion that he hath written a whole Book de Idololatria next before this de Pudicitia wherein he expresly condemns not onely the having but making of any Image or Picture for any use and the very Arts of carving and painting Images as contrary to the second Commandment as the * Jews Iosephus Philo and others did before him the very Turks and Persians at this day Take but this Sentence of his insted of many Omnis forma vel formula Idolum se dici exposcit Idolum TAM FIERI quam coli Deus prohibet Quanto praecedit ut fiat quod coli possit tantò prius est NE FIAT si coli non licet Propter hanc causam ad eradicandum scilicet materiam Idololatriae lex divina proclamat Ne feceris Idolum conjungens Neque similitudinem eorum quae in coelo sunt quae in terra quae in mari TOTO MVNDO EJVSMODI ARTIBVS INTERDIXIT SERVIS DEI. Artifices statuarum Imaginum DIABOLVS seculo notulit c. Which he prosecutes at large throughout this eloquent Book And therefore his Impudency and Sophistry in citing Tertullian for defence of Images in Churches who is thus point-blank against the making of any Image whatsoever even for civil uses is an intolerable inexcusable Boldnesse Eighthly Whereas he Answers That the setting up of these Glasse-Images is no High-Treason by the Statute We grant it not to be so simply in it self neither do we urge it to be so but as it tends to subvert our Religion Laws and set up Popery concurs with his other practises of this nature so it may and will prove High Treason The second Part of the Homily against the peril of Idolatry Page 37. assures us That the maintenance of Images hath brought in a sea of mischiefs horrible Schisms Rebellions TREASONS and his maintaining of them hath
Innovation it hath bin ever since my rememberance constantly practised in Cathedralls and is warranted by the Rubrick 4ly I gave no order for setting up Images or Pictures in any parish Church nor yet in the new Chappell at Westminster and Mr. Browne sweares it was Dr. Nowel that directed and paid him for his work there not I. 5ly I made neither Bishop Wrens nor Mountagues Visitation Articles nor Oathes they were their owne and if they have ostended in making them they must answer it themselves some of them having bin particularly questioned for them already 6ly For those particular persons cases objected I shall answer them in order 1. For Mr. Smart he was censured by the high Commissioners of Yorke for a Schismaticall and Scandalous Sermon not by me who had no hand in his censure Secondly For Mr. Chancy he spake contemptuous 〈…〉 against the raile that he would set it up in his Garden He was suspended only till he did submit after which he did submit and confesse his fault and then was absolved As for the words I used to his Advocate witnessed by Mr. â—â—â—â—brand it was when he was over bold and it is usuall with Courts to checke Counsell in this kinde when they oftend in such nature Thirdly For Mr. Burkit There were 5. Articles against him besides that which was read and he was prosecutest censured for them al not that only which is objected Fourthly Ferdinando Adams extreamly interrupted my Visitors and Bishop Wrens Visitors too in their Visitation at Ipswich by locking up the Church Doores against them for which high astront Processe was awarded against him Fifthly Iohn Premly his prosecution was the Act of Sir Nathaniel Brent and it was for an high contempt Sixtly For Mr. Sherfield he was censured by the Major voyce of the Court not by me alone and Mr. Caryll deposed that the Picture he brake was only conceived to be the Picture of God the Father not that it was so But admit it were yet it was not lawfull for him of his owne Authority to pull it downe and break it no not though it had bin the Picture of Iupiter himselfe This I did then affirme for which I had the Authority of St. Augustine and Bishop Davenant Yea in Constantine the Great his time as Eusebius writes in the third Booke De vita Constantini c. 52. 53. 54. No priuate Christians of their owne heads durst destroy the Jdols that were then worshipped nor the temple of Aesculapius wherein the Divel himselfe was adored til Constantine the Emperour gave expresse command and appointed certaine men whom he particularly imployed to demolish them It is true he pleaded that he demolished it by the Authority of the Vestry but the Vestry had no authority themselves to do it therefore they could not derive it unto him But it was Idolized and adored by some True but this appeared not till the hearing of the cause and was unknowne before Seaventhly The purging out of a Passage against Images in Dr. Featlyes Sermons taken out of our Homilies was no act of mine but my Chaplaines who must answer for it yet there are other passages therein left which are smartenough against Images and their adoration And Dr. Featly never complained hereofto mee Eightly The Bibles wherein these Pictures are shewed were Secretary Windebanks and Dr. Ducks which is nothing to me yea one of them is a Latine Bible printed beyond the seas at Amsterdam a place free from superstition not here Indeed I first saw one of these Bibles in Mistresse Kirkes hands whereupon I sent for one of them my selfe and then acquainted the Lords of the Councell with it who resolved they should not be sold publickly nor laid upon stalls for feare of giving scandall but privatly whereupon I told Mr. Wally as much which he hath testified But yet this is no Innovation for the old English prin-Bibells are full of Pictures Ninthly Mr. Workman was justly suspected for inconformity he was censured for other things as well as for passages against Images as appeares by his sentence As first for his words against Dancing 2ly For saying Images in Churches were Idolls though they are not Idolls till they are worshipped and that they were no better then stewes an unfitting expression 3ly For saying that Drunkards were preferred 4ly That the Election of Ministers was in the People 5ly For praying for the King of Sweden before our King 6ly For preaching against the Government of the Church established by Law 7ly For speaking against Pictures in privat houses as wel as in Churches For those of Gloucester questioned for granting him an Annuity then sued in the High Commission they were not many but only the principall Offendors it was lawful to cal them into the High Commission because their grant to him was in affront of authority their Fine was but small 10. â— a peece and that was pardoned As for Mr. Workman himselfe being put from his Ministry by sentence he was unfit to teach Schoole or practise Phisick for of leavening others with his dangerous opinions 10ly For Mr. Pryn Mr. Burton and Dr. Bastwick I answer 1. That the Prosecution against them in Starchamber was in a legall way for seditious Schismaticall and libellous Books 2ly That the rejecting of their answers under their owne hands and taking them pro confesso was no act of mine but of the whole Court 3ly That the expunging of Mr. Burtons Answer was not done by mee but by the two chiefe Iustices to whom it was referred by the Court who must answer for it if unjust and that the Copy of his answer found in my Study interlined with black-lead so far as it should stand was not intersined by me 4ly J gave no sentence against them at all but only Iustified my selfe and my proceedings against their calumnies But it hath bin objected that Mr. Cockeshut gave an accompt of the proceedings against them to me from time to time therefore I was the cause thereof I confesse he gave me such an account and it was just and fit he should do it because the cause concerned not only myselfe in some sort in particular but the Church of England in generall of which I ought to take care according as my place and duty required But I was no cause of any irregular proceedings Yea but I gave thankes to the Lords in the close of my Speech for their sentence and Iustice on them though I censured them not my selfe True and it was no more then I ought to do in behalfe of the Church But yet after the sentence given in my Epistle to his Majesty I excited him to put it in execution No I only left it to his Majesties consideration to forbeare or execute it as he in his justice and wisdome should deeme meet To this was replyed 1. in generall that the Archbishop in his speech in Star-chamber p. 53. hath this expression concerning rayling in Communion Tables Altarwise in parish Churches And
in by the High Commission and attested onely by Master Sparke a single Witnesse Bishop Downhams Book was called in by the Kings speciall command both in England and Ireland because published contrary to the his Royall Proclamation and Declaration For Master Prynnes Perpetuity I doe not know that it was burnt in private if it were it was by the censure of the Court there being some things in it liable to just exceptions Doctor Sutcliffes Book is not proved to be called in by me For Master Prynne Master Burton and those that printed their Books they were not censured in the High Commission but dismissed thence without censure For Doctor Jackson he was a learned discreet man I licensed not his Book nor doe I know he professed himselfe an Arminian True it is the Historicall Narration was licensed by my Chaplaine Doctor Martin without my privity for which I turned him out of my service and the Book it selfe was called in and suppressed Fourthly the Kings Proclamation and Declaration before the Articles were his owne not mine both published to settle peace in the Church by silencing those controversies which disturbed it by printing or preaching which unquiet spirits would not submit to and the Authors of the Books forementioned among others with some other Preachers about the City and University for which they were justly questioned suspended and some that broached Arminian Tenets in Oxford were brought in question and ordered to recant as well as those that preached against it The censure of Master Ford and his complices in Oxford was by the King and Counsell upon a solemne hearing at Woodstock not by me and they well deserved it for kindling such a fire in the University as was like to set all in combustion For the University of Cambridge I medled not with it The considerations was not my paper but Bishop Harsnets who drew them and I did but transcribe them and the end of them was not to supresse preaching against Arminianisme but to preserve peace and order in the Church For the Instructions they were the Kings not mine and they were sent to me in a Letter by my Predecessor Archbishop Abbot and brought to me by his Secretary Master Baker with command to see them put in execution within my Diocesse of London to prove which I have produced the testimony of Master Dobson who affirmed it to be true Fiftly for the purging some passages out of Bishop Hals and Bishop Davenants Letter and imprisoning Master Butter for printing them I answer that the same was done by my Chaplaine as being contrary to his Majesties Proclamation and Declaration and Bishop Hall himselfe at last consented to it and was well satisfied upon the reason given him by my Chaplaine that it was for the quiet of the Church and therefore for the Printer of his owne head to put it in deserved exemplary punishment Sixtly there is no proofe that the Articles of Irreland were reversed by my procurement it was done by the Convocation there where I was not present To this was replied in generall That his endeavours to introduce Arminianisme were so fully cleered by the premised evidence and his protection both of the Authors and fomenters of it that impudency it selfe would blush to deny it That the Jesuits Letter which he had in his custody endorsed with his owne hand did fully discover to him that the planting and introducing Arminianisme here in England was their Plot and chief Engine to subvert our Religion And though it makes no particular mention of him yet it informes their Superiour and others that the Arminians had locked up the Dukes eares already a Periphrasis of himselfe the Dukes Earwig as he was then stiled who had his eare more then any His compliance therefore with the Arminians notwithstanding they were but the Jesuits instruments to drive on their designes as he certainly knew by this Letter much agravates his crime and makes exceedingly against him True it is there are some strange passages concerning Parliaments in this Letter but himselfe hath as bad or worse in his Diary and Answer to the Remonstrance of the Commons Anno 1628. therefore certainly he disliked not these in this Letter Particularly this replication was retorted to these his answers First that he was a professed patriot of the Arminians persons Books Tenens and particularly of Bishop Mountagues of whose cause he was most anxious and inquisitive whom he acquainted with his Majesties speciall favour to him while he lay under the cloud of the Parliaments displeasure his receiving all informations or speeches against his Erronious booke whose proceedings in Parliament when there questioned were daily represented to and reserved carefully by him whose ill book and opinions were in sundry conferences particularly justified by him whose preferments proceeded originally from him and with whom he held most intimate correspondency till his death as the forecited passages in his owne Diary and alleaged evidence proves most fully For his advancement by Sir Dully Carltons meanes it is but a bare surmise contrary to the Dockquet Book to excuse himselfe The Proclamation for calling in his book proceeded from the Parliaments prosecution of him not from this Bishops care who ordered it so that it proved the chiefe instrument of promoting Arminianisme by hindring all writing and preaching against it what in him lay he informing the world in the very Proclamation it selfe that the Author was punished onely with a good Bishoprick for writing this Book highly advanced maugre three severall Parliaments complaints and opposition In briefe the Commons Remonstrance is a sufficient evidence of his guilt and no slander at all as he slanderously tearmes it being verified by so many proofs Secondly his answer to the Remonstrance of the Commons is full of bitternesse sawcinesse scandals against the Parliament charging them with untruths in the highest degree onely for speaking that which was most true That he was commanded to returne this answer to it by the King himselfe without any suit of his owne is very improbable and rests on him to prove which he hath not done However he proves not that he did exceed his Commission And whereas he alleageth by way of excuse that his answer to it was never published truly this was his griefe as appeares by his owne endorsment of it and no act of his who desired to have it printed then Whereas he pretends he durst not have answered it had not the King commanded him certainly he that durst controll the Kings owne Letters Patents under his Seale as he did in the case of the collection for the Palatinate and sundry other particulars given in evidence against him revoke the Kings own pardons and prohibitions to the high Commission saying they should not serve the turn yea deprive the King of his Soveraignty that he should not relieve nor pardon any man censured in the high Commission though never so unjustly that hath presumed so frequently to break off Parliaments yea to
resolve to dissolve them before they were called In case they prove peevish c. and to write so of Parliaments as he hath done in other papers durst write such an answer as this without any royall mandate to encourage him And this his answer to the Commons Vote against Arminianisme demonstrates which is fraught with transcendent contempt of their authority and proceedings therein basely scorned scoffed at And the reasons given therin prove that it was no private note to satisfie himself alone but a paper purposely complied to incense the King others against the Commons as the comparing it with some passages of his Diary and dissolving of that very Parliament in discontent soon after will easily demonstrate For the Statutes objected they prove no such thing as in pretended our Parliaments in all Ages not the Convocation who are but only assistants to the Houses in matters of Religion when their advice is required having been the sole Judges Law-givers determiners of all Ecclesiasticall affaires matters of Religion as we can prove by infinite Presidents Thirdly the calling in suppressing burning of all the forecited books against Arminianisme with the questioning of the Authors and Printers of them in the high Commission is directly sworn proved to be his act and the Courts onely mediatly by his procurement the Warrants for their Citation Commitments were signed with his hand he was the onely violent man against them in open Court upon all occasions and though many of them were not censured but got off yet it was onely by prohibitions full sore against his will for the bringing whereof he threatned to lay them by the heels However those that escaped best were there prosecuted sundry yeers put to great attendance and expence many of them imprisoned and their books all lost or privately burnt by his direction without any censure of the Court at all as Bishop Carltons Book against Mountague and Master Prynnes Perpetuity though both publikely licensed by Archbishop Abbots Chaplaines Bishop Downhams Book as this Archbishops owne Letter to Bishop Vsher manifests was called in by his instigation onely to colour which he procured a mandate from the King and his owne endorsment proves that Doctor Sutcliffes Book was suppressed in the Presse by his procurement For Doctor Jackson he could not but know him to be a professed Arminian being so reported by all and declaring himselfe to be one both in his Epistle and Book which though complained of was never suppressed nor questioned notwithstanding his Majesties Proclamation and Declaration For the Historicall Narration the vilest imposter ever thrust upon our Church it was licensed by his Chaplain Doctor Martin with his owne privity the calling of it in was the act of Archbishop Abbot upon Master Prynnes complaint and the publike scandall it gave much against this Bishops will who hath ever since connived at the sale of them The turning away this his Chaplaine for it is but a false surmise for he promoted him to the Headship of Queens Colledge in Cambridge and a very great living to boot instead of bringing him into the high Commission and was he not then severely punished for so grand a crime Fourthly though the Proclamation and Declaration prohibiting preaching and writing on these controversies were the Kings in name and title yet they were originally this Bishops meer plot and contrivance to suppresse all Books Disputes Sermons against Arminianisme to usher it in the faster without any opposition the Arminians under pretext hereof having liberty to preach to print their errors without check or censure as our evidence abundantly proves he making them meer snares to entangle all consciencious zealous orthodox men Ministers and others whose zeale excited them to appeare against these dangerous disturbers of our Churches and Kingdomes peace in Presse Schooles or Pulpit For Master Fords and his complices severe censures in Oxford even to expulsion and banishment they proceeded meerly from his own violent prosecution as the Evidence unanswerably proves the Kings and Counsels censures being principally steered by his compasse the chiefe actor prosecutor and Judge in this cause And whereas he pretends that those who preached or printed Arminianisme were convented censured in the Vnversities and elswhere as well as those who preached against it let him name but one Scholler Minister that was ever imprisoned deprived silenced prosecuted in the high Commission or cast out of favour for preaching writing printing Arminianisme and then perchance he may be credited but surely not one such president can be found Whereas Master Mountague was made a Bishop Doctor Harsnet an Archbishop Doctor Linsey promoted to two Bishopricks Doctor Potter made a Deane to omit sundry others and Doctor Duppa made the Princes Tutor Deane of Christ-Church and a Bishop too because he was an Arminian True it is that we find in the University Register of Oxford pag. 50. that one Master Robert Rainsford since a Doctor teaching divers Arminian Tenents in a Sermon at Saint Maries in defence of Election from foreseen Faith and Vniversall Grace was upon Doctor Prideaux his complaint not long after the expulsion of Master Ford and Master Hodges convented before the Heads and enjoyned a very slender Recantation in as partiall terms as might be not of his Arminian errours which he hath oft since broched but of his disobedience to his Majesties Declaration recorded in these tearmes WHeras I Robert Rainsford preaching at Saint Maries in Oxford the 12. day of August 1632. and falling upon some prynts which by reason of the agitation of them have caused trouble in the Church have been forbidden to be preached on both by his Majesties Declaration and by his expresse Order to the Vice-Chancellour at Woodstock whereof having left the Vniversity for the space of two yeers and upwards I was altogether ignorant have thereby incurred his Majesties displeasure and was therefore worthily convented by the Vice-Chancellour I doe freely and humbly acknowledge my disobedience and am hartily sorry for the same desiring those that are to be my Judges upon my promise of better behaviour hereafter to accept this my unfained acknowledgement and to be favourable unto me 21. August 1632. Robert Rainsford This was all his censure farre different from Master Fords and Master Hodges though after their punishment and so his offence farre greater then theirs who did not begin the quarrell nor kindle the fire of the Arminian Controversies in Oxford but their Opposites who escaped scot-free and were promoted by this Archbishop himselfe for opposing when they were thus severely handled for maintaining the truth So in London the Anti-Arminians were generally silenced suppressed the Arminians connived at advanced encouraged by this Prelate under pretext of this Declaration as the Commons in Parliament complained in their forecited Remonstrance and as we have proved by sundry instances to which he returnes no answer and so stand confessed by his silence For Cambridge Vniuersity we know he was Visitor there though not Chancellour
herein Seventhly himselfe if not immediatly yet originally and mediatly hindered the printing of all the new Books against Popery refused at the Presse and denied license by his Instruments Chaplaines Doctor Bray Doctor Haywood Doctor Weekes Doctor Baker unlesse first purged by them Ninthly the questioning of Master Prynne Master Burton with their Printers and Stationers in the High Commission for their Books against Doctor Cosins his popery Babel no Bethel Baiting of the Popes Bull and the like was originally his act alone not the Courts which did naught in it but by his instigation Their getting off thence was by Prohibitions sore against his will where else he resolved to ruine them Master Burtons answering the Popes Bull by license deserved no questioning at the Counsell Table and was certainly no Libell at all unlesse the Pope or his Partisans deemed it such to them His Books then were no trouble to the Church and therefore it was strange and most unjust he should be troubled for them yea his imprisonment without Baile which he tendered when bailable by Law was contrary to Magna Charta and the Petition of Right though the cause of it not warranted by Law was expressed in the Warrant Tenthly his owne Chaplaines oversights and offences in licensing popish Books even with this speciall Encomium that there was nothing in them contrary to faith and sound Doctrine the forme of licensing himselfe prescribed them under his owne hand is certainly both in law and justice his owne crime more then theirs who must answer for it much more then they the trust of licensing books being originally reposed in himselfe by the State and in his Chaplaines onely by his owne Deputation for whom he must answer at his perill To prove this and take away this poore evasion which he so much insists on we shall put but these few cases adjudged in Law If a Bailiffe under Jaylor or under Sheriffe suffer a prisoner to escape or any way to misdemeane themselves in their office an action of escape debt an fine in cases of felony and treason and action of the case lyeth against the high Sheriffe and chiefe Jaylor for it who must undergoe the penalty and blame because they are their servants entrusted by themselues And to put a case which comes neerer home and is farre stronger then this of a Chaplaine 21. E. 1. membr 3. Dorso Clauso and in the Pleas of that Parliament placit 17. John Archbishop of Yorke was questioned in Parliament for excommunicating William of Willicon and John Rowman servants to the Bishop of Durham then imployed in the Kings service the Archbishop pleaded just as this Archbishop doth now That they were not excommunicated by himselfe but onely by his Commissary who must answer for it and so no act of his for which he ought to answer But yet notwithstanding it was upon serious debate resolved in Parliament that the Act of his Commissary being his owne immediate Officer was his owne act for whose misdemeanour he must answer and thereupon he was fined 4000. markes to the King and forced to pay it a great fine in those times for such an offence yea gladed to make many friends to the King to avoid a further censure which is farre stronger then the case of this Arch-prelate For this Commissary was an Officer established by Law which the Archbishop could not remove at pleasure without just cause but his Chaplaines were no Officers by Law but meer meniall servants under his immediate command and removable at pleasure therefore certainly they durst license nothing especially against our established Religion without his privity and command Besides there were never any such popish Books authorized since the beginning of Reformation in any of his Predecessors times by themselves or their Chaplaines neither durst such erronious pamphlets appeare publickly amongst us till he grew great to patronize them yea when they were thus licensed and publickly complained against as Popish erronious and destructive to our Religion he censured persecuted such who durst complaine or write against them never questioning nor punishing the Licensers Printers or Authors of them exemplarily as he should have done to discharge the trust reposed in him and vindicate his sincerity herein whereas if any new Book against Arminians or Popish Innovations did but privily passe the Presse by license of his Predecessors Chaplaines as Bishop Carltons Book against Mountague Master Prynnes Perpetuity his Survey of Master Cozens his Cozening Devotions Histriomastix with other forenamed Impressions did he presently suppressed burnt them questioned the Authous Printers Dispersers Licensers of them both in the High Commission and Star-chamber too where Master Prynne by his meanes was censured in the highest degree of extremity for his Histriomastix a licensed Book and Master Buckner too who licensed it fined by this Archbishop himselfe and that Court therefore this act of his Chaplaines must rest upon his own head and the guilt thereof lye heaviest upon him whose fault it was to make choyce of such and to entrust them in this kind As for his excuse of his many other grand imployments which so engrossed his time that he had no leisure to peruse what Books were tendred and licensed for the Presse it is so farre from being any excuse that it aggavates his crime Certainly the preservation of our Religion in its purity the keeping out all Popish innovations in Ceremony Doctrine Worship and the suppression of Popish errours Books Doctrines were the principall things of all others which his Place Calling yea his Majesties trust engaged him to look unto for him then to neglect this principall part of his Episcopall duty the frequent preaching of Gods Word he seldome appearing in the Pulpit after he became Archbishop and a Privy Counsellour to drowne himselfe in all manner of secular imployments in the Star-chamber Counsel-Chamber Exchequer spending his time in proling about Tobacco Licenses illegall Taxes Projects Monopolies of all sorts contrary to the Lawes and Liberties of the Subjects in undermining Parliaments oppressing the people every where and managing the Kings Revenues things no way suitable to his spirituall Function is so farre from extenuating that it puts the highest degree of aggravation upon this his negligence and Chaplaines misdemeanours which he should have better looked too But admit the reall duties of his Place alone had been overburthensome to him he should then have intrusted imployed such in Licensing and perusing Books who would have discharged the trust reposed in them in farre better manner then his knowne Popish and Arminian Chaplains did Tenthly to his excuses touching the particular Popish Books objected We answer first that Sales his Booke was Licensed by Doctor Haywood his own Chaplain that he was not abused in it but the Printer whom he checked for complaining to him of the Popish passages in the Booke and encouraged to proceed in the printing of it which otherwise he durst not have printed That it was afterwards
called in and publickly burnt was no thanks to him or his Chaplain but to Master Prynnes crosse Bill against him and his Chaplaine in Star-Chamber for licensing it As for the Proclamation for calling it in it was but a meere device to abuse the King Kingdome to justifie or excuse his peccant Chaplain and himselfe by a most false relation of the carriage of the businesse Besides if his Chaplain was innocent Why then doth he pretend he punished him by turning him out of his service If guilty Why doth he justifie him to the King and Kingdome by this Proclamation But indeed this pretended punishment was but a meere pretence for he punished him onely with a good Living to wit Saint Giles in the Fields sending him from Lambeth thither to infect that Parish with his Popish Leprosie or to please the Papists Priests Jesuits of which there were more residing in that Parish alone then in all the Parishes about London For Christs Epistle to a Devout Soule that it was licensed by Doctor Weekes at London-house the self-same day that Sales was at Lambeth is true but yet it is as true that Doctor Weeks was this Archbishops owne Chaplaine and the Bishop of London his meer creature Servant yea it appears there was a strong confederacy between the Chaplaines of Lambeth and London-house in licensing both these Popish Books for the same Stationer the self-same day to propagate and license Popery with a witnesse even just at that very season which makes it more remarkable when Master Prynne Master Burton and Doctor Bastwicke were prosecuted by their good Lord and Master Canterbury in the Star-chamber for opposing their Popish Innovations Impositions Doctrins and just when the gaudy Crucifix was erected by him at White-hall in the Kings owne Chappell in Passion week they then thinking all cock-sure on their side That this Epistle was suppressed we may thank not the Archbishop but Master Prynn's Crosse-bill who but a few weeks after was ill requited with a bloody barbarous censure for his paines and sent away hence close prisoner first into North-Wales then into Jersey where none must have accesse unto him to prevent any more such oppositions discoveries of popish Bookes and Bils against them For Doctor Heylins Books complained of they were some of them purposely written by the Archbishops owne command as he hath confessed to wit that against Mr. Burton Antidotum Lincolnienses licensed by his own Chaplaines therefore they concerne him much For Doctor Pocklingtons Popish Impressions they were perused by himselfe yea published by his direction without the Doctors privity as his Petition manifests therefore his censure for writing them will be no excuse for his owne publishing or his Chaplaines authorizing them without the Doctors knowledge or desire For Bishop Mountagues Books they were all bound up most of them with his Armes very rightly gilt and presented to him by Mountague himselfe after that entertained by him in his Study justified by him in private conferences yea the later of them expresly submitted to his judgement dispose and licensed by his Chaplaines and yet are they nothing to him For the Epitome of the Lives of the Emperours it was licensed by his owne Chaplaine Doctor Weekes at London-house as the license and entry of it in the Stationers Hall which we have here ready to produce attests That he took no notice of it nor of what was in it was his owne voluntary negligence who could take notice of any the least pretended Puritannicall Anti-episcopall or Anti-Arminian passages in all new printed Books whatsoever yea of any harsh passages against the Pope Papists Jesuits and cause them to be suppressed expunged and the Authors of them sometimes to be deeply censured For the Popish Index Biblicus being printed here in London then publikely bound up with our Latin Bibles of Junius and Tremelius translation with which they as well accorded as Fire doth with Water or Popery with Protestanisme it concerned him most of any thing to take notice of and have most severely punished But this vigilant Argus against Protestanisme or any thing that trenched upon Episcopacy Popish Ceremonies Arminianisme or the High Commission was here as blind as a Beetle and could espye no Books at all though never so grosse that made for Popery and popish Innovations or else fell fast asleep when he should watch against these popish enemies who sowed their Tarts so fast among us For the objected popish passages out of these now Authorized Printed Authors himselfe must answer for them First because many of them were particularly complained against by Master Burton in his Sermon for God and the King by Master Prynne in his Crosse Bill which he read and by sundry printed Books which he could not but take notice of yet he neither suppressed the Books nor questioned the Authors Printers or dispersers of them Secōdly because never any such large crop or harvest of Popish Books and Tares appeared or sprung up in our English Church before his time since the beginning of Reformation it being the chiefe part of his place and Office as Archbishop of Canterbury to suppresse and extirpate whereas he authorized and propagated them all he could For the rejecting of Master Prynnes Crosse Bill in Star-chamber against him his Chaplaines and Confederates for Writing Licensing Publishing these Popish Books and Passages it was principally his owne Act who stopped it at the Lord Keepers was present when it was rejected in open Court where he sat as one of the most swaying Judges and endeavoured to have brought him in danger of his life onely for preferring it in a Legall manner whereas had he his Chaplaines Confederates been Innocent they would have Petitioned the Court it might have been received that so they might legally have cleared themselves if they could of that which now blessed be God we have fully proved before an Higher Tribunall for which this cause by Gods providence was reserved as the fittest Court both to heare and censure it For Master Croxtons Letter he was his owne creature specially recommended by him to the Lord Deputy Wentworth who preferred him for his sake and he that durst preferre such a Popish Priest in that Popish Kingdome who dared thus openly to put the Masse-Priests yea Jesuits badge of a Crosse in the Front of his Letter to him and acquaint him with this open practice of Auricular Confession must doubtlesse be no wel-wisher to our Religion and assured of the Archbishops readinesse to concur with him in the approbation of his courses else he durst not write thus to him As for that passage in his Speech in Star-chamber we have already proved that it necessarily implyes a Transubstantiation or corporall presence of Christ on the very Altar For there saith he not in and to the beleevers heart receiving him spiritually by faith t is Hoc est corpus meum c. and A greater reverence no doubt is due TO THE BODY then to the word of
the Lawes concerning it meer Engines of State to draw reward for toleration dispensation and connivance c. his excuse is most miserable and ridiculous For first it is generally agreed by all Protestant Writers that Popery trencheth upon the first Commandement by advancing the Virgin Mary Pope to omit the Bredden Wafer into the very Throne of God himselfe and Deifying them both with divine Titles Adorations Attributes Epithites Orisons and the like therefore no reason to delete this clause that it trencheth on the first Commandement the rather because Paul himselfe affirmes it in direct termes 2 Thes 2. 3 4. as all orthodox Expositors resolve Secondly it s agreed by all Protestants yea by this Arch-Prelat himselfe in shew at least when his reputation seemed to be somewhat blasted as if he were devoted to Popery and expresly resolved by our Homilies against the perill of Idolatry that Popery expresly trencheth upon the second Commandement sundry wayes as by adoring Crucifixes Images Saints Angels Reliques Altars the consecrated Hoast yea by invocation of Saints departed and introduction of sundry Idolatrous Superstitious Rites Ceremonies formes of Worship invented by Popes Priests Fryars into the Worship of God Therefore had he deleted its intrenchment upon the first Commandement as dubious yet since there is no question of their transgressing the second in all these particulars his abolition thereof is inexcusable and displayes his popish disposition Thirdly however had he deleted this likewise yet his obliterating that which followes against connivance at and suspention of Lawes against Popery and Papists for luchre sake least God make the gaine gotten by this dividing betwixt him and Idols to be like that of Solomons which was recompenced with the losse and dividing of his Kingdome betwixt his Sonne and a Stranger c. the sad effects whereof we have lately felt with all other passages whatsoever against Popery especially at this juncture of time when all forraigne popish Princes had confederated to extirpate the Protestant Religion in forraigne parts as the first deleted passage informes us is such an unsufferable execrable crime in one who pretends himselfe a Protestant Bishop and had then no legall authority to correct or license Books for the Presse as deserves the highest censure yea displays to all the world the hidden Popery of his heart if not his secret correspondency with the Romish party to replant their false superstitious Religion and Idolatry in our Church and from this originall purgation of his we may visibly discover that all succeeding expunctions of this kind made by his owne chaplains and other Agents at Lambeth or London-house proceeded primarily from himself as the originall cause and Author of them The second Objection of this kind is my alterations of the Prayers appointed for the fift of November in some particular causes in the Impression of them Anno 1635. To this I answer First that these alterations were not made by me but the Prayers were sent unto me altered by the King himselfe who commanded me to see them printed according to those alterations and I have here the Books with his Majesties hand and Warrant to each of them for what I did Secondly that the expressions were somewhat overharsh and fit to be altered terming their very Religion Rebellion being but the Christian Religion and the same with Ours as I have proved at large in my Speech in Star-chamber to which I must referre where I have rendred reasons for it which gave generall satisfaction then and I hope will doe so to your Lordships now To which was replied First that the Archbishop shewes his great undutifulnesse here in casting this and other his unwarrantable popish actions on the King himselfe Secondly that for ought appeares he procured from the King this Warrant since the alterations were printed yea complained of and that by circumvention Thirdly that it had been his duty to have disswaded the King from giving way to such scandalous alterations in favour of Jesuits Papists Traitors and their bloody Religion Fourthly that himselfe in his Speech page 33 34. confesseth he made the Alterations himselfe by the Kings command Therefore the Book was not sent him altered by the King or any other as now he falsly pretends Fiftly as for the grounds of the most grosse alteration mentioned in his Speech we have already refuted them at large in the Charge therefore we shall not actum agere but refer you thereunto The third objected Purgation made by my selfe is of some clauses appointed in the Book for the Fast Anno 1636. To which I answer First that it is not proved that I made these Purgations Secondly that I have given a full answer to and shewed there was reason for the making of them in my SPEECH in Star-chamber where they were objected To this was replied First that himselfe doth both confesse and justifie thèse purgations in his said Speech to be made by himselfe and his confederated brethren to whom the care of this Fast was committed therefore he much forgets himselfe here in denying it to be proved when we undeniably evidenced it by his owne printed Confession Secondly we have already refuted his reasons for those purgations mentioned in his Speech discovering their absurdity and fully proving that they were made meerly in favour of Popery to which he hath not returned the least shadow of answer therefore we shall acquiesse therein without further reply The fourth objected alterations and purgations ascribed to my selfe are in Doctor Potters Book entituled Want of Charity c. the second Edition To which I answer First that he writ to me of his own accord to alter or correct any thing I thought meet in the second Impression of his Book and what I did therein was upon his owne request Secondly that the expressions I advised him to amend were either such as were very harsh as Beleeve in the Pope or somewhat obscure as The Idol of Rome c. Thirdly that his exposition of Matth. 18. 17 11. Dic Ecclesiae c. concernes not the Parliament but the Sanhedrin or Civill Court of the Jewes And whereas it is urged that I writ his Exposition of it seemes to give as much power to the Parliament as to the Church or Convocation in Church affaires which is a derogation to the Parliaments Jurisdiction I conceive it to be none since it appeares by the Statute of 1. Eliz. c. 1. that the Parliament cannot determine any thing in matter of Religion without assent of the Clergy in their Convocation this Act providing That the High Commissioners shall not in any wise adjudge any matter to be Heresie but onely such as hath beene heretofore determined ordered or adjudged to be Heresie by the authority of the Canonicall Scriptures or by the first foure generall Councels or any of them c. or such as shall be hereafter ordered judged or determined to be Heresie by the high
Court of Parliament in this Realme WITH THE ASSISTANCE OF THE CLERGY IN THEIR CONVOCATION Fourthly that I did not alter or rase out those passages but onely left them to the Doctors owne consideration who thereupon of himself amended and left them out To this was replied First that Doctor Potter writ to him onely to correct or alter by his servant Master Dell or others any thing in his Booke OFFENSIVE TO HIM To which he returned this answer I have done that which you have so desired c. So as these very passages against the Pope and Papists were offensive to him as well as to them at which as it seems by the Doctors Letter he had formerly taken some offence else why should he thus write to him to alter and correct any thing in his Booke offensive to his GRACE It seemes by this that whatever offended the Pope or Papists be it but an harsh expression offended his Grace too who was all for Charitable expressions towards them who are so uncharitable towards us Secondly for the expressions themselves The first of them is not so harsh as true and fitting since Papists not onely beleeve the Pope but beleeve in him too viz. That his Exposition of Scripture is infallible that he cannot erre in his chaire that this Lord God the Pope cannot onely pardon sinnes and release soules out of purgatory at his pleasure but infallibly save all such who adhere to beleeve in and trust upon him for salvation The latter of them the Idol of Rome is a proper Periphrasis or Character of the Pope himselfe who is there idolized adored sundry wayes Thirdly the deleting his exposition on Matth 18. 17 18. upon the reason rendred by him is both derogatory and destructive to the Ecclesiasticall Jurisdiction of Parliaments in Ecclesiasticall causes and affaires which our Parliaments have alwayes judged setled established in all Ages oft times without yea against the Clergies consent the Convocation onely propounded advised and submitted wholly to the Parliaments judgement Yea our Parliaments have made Lawes concerning Heresie its punishment and matters of Religion sometimes without the Clergies consent as it is evident by the Statutes of 25 Hen. VIII c. 14. 28 Hen. VIII c. 10. 35 Hen. VIII c. 5. 1 Edw. 6. c. 1. 2. 12. with others Sometimes upon their Petition and earnest request as 5 Ric. II. c. 5. 2. Hen. IV. c. 15. repealed though never truly a Statute since the Commons never consented to them 2 Hen. V. c. 7. Sometimes by their request and advice too as 31 Hen. VIII c. 14. 34 Hen. VIII c. 1. 1 k 2 Ph. Mary c. 6. As for the Statute of 1 Eliz. c. 1. it no wayes inferres that the Parliament it selfe cannot adjudge or determine any Ecclesiasticall matters without the assent of the Clergy in the Convocation for then they had never cast our Popery and the Popes usurped authority which the Clergy still maintained nor wrought any reformation of Religion in our present or former Parliaments but onely Enacts That the High Commissioners shall adjudge nothing to be Heresie not formerly resolved to be so as this Act expresseth but what the Parliament shall adjudge â—rder and determine to be Heresie by assent of the Clergie in their Convocation from whence no argument can be deduced but this Nonsequitur The High Commissioners can judge no new opinion to be nor punish it as Heresie unlesse the Parliament of England first adjudge it to be Heresie with the assent of the Clergy in Convocation by the expresse provision of this Act Ergo the Parliament can make no Ecclesiasticall Lawes meddle with no Church affaires nor determine ought to be Heresie unlesse the Clergy in Convocation first assent thereto Pretty incoherent Logick and Anti-parliamentary Divinity Fourthly that Doctor Potter himselfe voluntarily corrected them upon his Letter appeares not but if he did it was to please this Archbishop in deleting those passages which he signified to be displeasing to him the better to obtaine the Prebendary he sued for to him in this Letter Wherefore these purgations must rest still upon his score To the Popish Alterations and Delections under his owne hand made in the SCOTTISH COMMON-PRAYER BOOKE which the Commons desired to presse he pleaded the ACT OF PACIFICATION AND OBLIVION against the very reading of them Whereupon they did forbeare and wave the reading of them for the present though cleane out of the ACT alleaging onely that this Plea of his was a plaine confession of his Guilt The fifth sort of purgations objected to me are those in SIR ANTHONY HUNGERFORDS Books which DOCTOR BAAR my Chaplaine would have expunged Of which SIR EDWARD HUNGERFORD his Sonne complained to me as he deposeth after he had expostulated with my Chaplaine who would crosse them out or not license the Bookes Whereupon I told him I having many other imployments had trusted my CHAPLAINES with those things which I wholly referred to them therefore what they thought fit to leave out you must Submit to And thereupon would not redresse his Grievance herein To this I Answer First that if there were any Errour herein it was not mine but my Chaplaines since dead who if he were alive and might have been heard to speake for himselfe would doubtlesse have given a good account and reason to your Lordships why he thought these passages unfit to be printed Saint Augustine saith that oft times infinite harme did accrew to the Church per temerarios veritatis assertatores and every Treatise written against Papists is not so satisfactory but that it may prove so disadvantagious to the Cause as to be unfit to be printed It may be these were such however God be thanked the Books were printed with those passages in them and so no harme done by my Chaplaine Secondly for my answer to Sir Edward it was true I had so many publick businesses then upon me that I had no leisure to peruse Books for the Presse and thereupon referred that trust wholly to my Chaplaines therefore if they offended they onely must answer for it not I and should I herein controll what my Chaplaines had done in this kind it would have so discouraged them that none of them have undertaken the office of a Licenser afterwards Besides I should have been perpetually troubled with clamours against that which my Chaplaines thought fit to be blotted out of Books tendred to them to be licensed for them every man would have appealed from them to me in this kind so as I should have had no quiet To this was replied First that we have formerly proved at large that his Chaplaines errours and delinquencies in this kind are his owne because the care of licensing Books was originally vested in himselfe and they were but his entrusted servants for whom he must be responsible at his perill and the rather in this case because he confesseth his Chaplaine is dead and cannot be punished for it
he avers that the Pope is Antichrist and p. 810. where he cals the Pope the whore of Babylon Therefore these could not be thought to be crossed out in favour of Papists and Popery but because the expressions in them were such as might give just occasion of distaste Fourthly I shall by your Lordships favour demand of Doctor Featly himselfe two questions and desire his answer to them First Whether when he was a Licenser in my Predecessors time it was not usuall for his Chaplaines to qualifie or rase out some unfitting expressions when they saw cause out of Books tendered to them to license and whether they were not liable to censure if any such escaped them upon complaint Secondly Whether himselfe since the sitting of this Parliament hath not written a Book afterwards licensed and whether the Licenser did not alter and blot something out of it what was it and who did it To which sodaine questions the Doctor being commanded by the Lords to give an answer replyed to the first Question That he and his fellow-Licensers did sometimes use to qualifie or obliterate some passages savouring of Puritanisme or in favour of it especially after the burning of Doctor Mockets Booke for which the Licenser was reprehended and that himselfe was once questioned before King James for a Booke licensed about a passage concerning the calling of the Jewes and for Master Eltons Booke upon the Commandements savouring of Puritanisme but he never knew in his time of any Passages against the Papists Popery Arminianisme or the like expunged out by Archbishop Abbot or his Chaplaines nor any one questioned for licensing any such but rather encouraged till of late times To the second he confessed that he and Master Rouse did joyntly write and publish a Booke fince this Parliament intituled Vertumnus Romanus and that Master Rouse caused him to strike out a Passage in it that was somwhat sharpe against the Separatists which he did at his desire Whereupon the Archbishop urged that then he hoped his Chaplaines might have the same liberty to crosse what they thought fitting out of the Books they licensed though it were against Popery To this was answered First that by Queene Elizabeths Injunctions Numb 51. The Archbishops of Canterbury York Bishop of London themselves not their Chaplains are appointed to License Books and trusted with this charge which they personally performed as appeares by sundry Entries of Books licensed by them in the Stationers Register of Entries And why their Successours in these dayes should not personally license Books and discharge this trust as well as their Predecessours making 〈◊〉 of their Chaplains onely for their assistance to report the substance of the 〈◊〉 unprinted to them no reason can be given but either their carelesnesse 〈◊〉 or overmuch intermedling with secular affaires no wayes concerning or beseeming them Secondly that his Chaplaine made these Purgations not himselfe is no excuse since he did it by his speciall command and direction as Sir Edmond Scots words and Doctor Featlies testimony evidence Thirdly his Chaplains death is no excuse of his own guilt That Doctor Featly complained not to him of these Purgations is no excuse for if he had Sir Edward Hungerfords example his owne answer to him then his present expressions at the Barre now and Sir Edmond Scots words to Doctor Featly clearly prove it had been bootlesse and he remedilesse Legem sibi dixerat ipse he was resolved to admit and redresse no complaints of this nature against his Chaplaines Fourthly the permitting of some Passages against Popery to stand in the Doctors Sermon is an aggravation of his Chaplaines crime in purging out others of the same nature for why should not all stand as well as some especially that against Popish worshiping of Images taken verbatim out of our Homilies there quoted and the very words of the Scriptuze it selfe against conniving at Popish Seducers to Idolatry Indeed those that remained are more generall these obliterated more particular sharpe piercing and more concerned our present times practises therefore lesse reason to be expunged Fiftly these expunctions out of the Doctors Sermons were so many that the Printer was enforced to new print some 16. or 18. sheets in folio to his great prejudice That those Passages he cites escaped their purgation was because the Booke being large they passed undiscerned till after its publication else doubtlesse the Archbishop and his Chaplaines would have crossed them out in Doctor Featlies Sermons as well as in Doctor Sibthorps or in Doctor Potters Bishop Hals owne Booke Doctor Jones and Doctor Clerke and not have permitted his Brother Pontiffe of Rome to be stiled Antichrist and the whoore of Rome and his Priests compared unto Baalists Sixtly Doctor Featlies testimony is a very strong evidence against the Archbishop for before his time there were never any such Purgations made but onely of Passages in favour of Puritanisme nor any Books questioned or Passages deleted that were against the Pope Popery Arminianisme Jesuits Seminary Priests or Papists which the Archbishop and his Chaplaines first introduced As for his Vertumnus Romanus being joyntly written by Master Rowse and himselfe it was just that Master Rowse should have liberty to crosse out by the Doctors consent any passage he disliked and the Doctor consented to have this deleted this Passage therefore not being obliterated by any Licenser but by the Authors themselves by joynt consent and being not against Popery or Papists but Separatists onely who professe the same Doctrine with us and were then ready to joyne with us in one way of Worship of Government is no extenuation or justification of his and his Chaplaines purging this Doctors Booke so grosely as they did of Passages against the Pope Popery and Arminianisme The next Purgations objected were made in Doctor Clerks Doctor Jones and Master Wards Books by Doctor Heywood Doctor Baker Doctor Weeks To this I answer First that there are divers sharpe Passages yet remaining in Doctor Clerkes Sermons against Papists that they were licensed part of them by Doctor Weekes none of mine but the Bishop of Londons houshold Chaplain and part of them by Doctor Heywood my Chaplain That Master White distinguished not what Sermons were Licensed by the one what by the other Besides Master White is but a single witnesse Secondly Doctor Jones his Commentary on the Hebrewes was licensed and purged by Doctor Baker the Bishop of Londons Chaplaine and Master Wards Booke by Doctor Weeks not by me or my Chaplaines therefore they concerne me not To this was replyed First that the most pungent and pregnant Passages in Doctor Clerkes Sermons against the Popes Authority tyranny pride Jesuits Priests Papists Arminians Arminianisme Popery and Popish errours are 〈◊〉 tally wiped out by the Licensers and very few such escaped their spunge 〈…〉 leaving therefore of a few inconfiderable Passages against them unexpungâ—â—◠〈…〉 no more excuse the obliterating of the rest then a thiefes leaving of a
he purged it out because it intimated the Pope to be Antichrist and subjection to him an Antichristian Yoke of bondage both which compared with his Purgations out of Bishop Hals Book of Episcopacy to the same effect proves him a Papist with a witnesse and a speciall friend to the Popes Holinesse of whose honour among us he is extraordinary tender That the Pope is the Antichrist all Forraign Domestick Protestant Divines and some Papists too unanimously agree except Mountague and Shelford his creatures And whereas he pretends no Councill hath so determined We answer that the Synod of Gape in France Anno 1603. the whole Synod and Convocation in Ireland Ann. 1615. in the very Articles of their Religion Num. 80. with the whole Convocation and Parliament of England in the Act for the Subsidy of the Clergy 30 Jacobi to omit others define the Pope to be the Antichrist and Popery Antichristian more fully then those Letters-Patents and why these new Letters-Patents should not determine them to be such as well as the old ones both in King James and in King Charles their Reignes but must now be revoked after they had passed the great Seale of England because this Archbishop would have it so transcends any mans capacity to guesse at any other probable reason except onely this Prelats affection both to the Pope and Popery or enmity against the reformed Churches and their Religion For his incivilities to Master Ruly by reason of this clause our Witnesses testimoniall will outsway his bare deniall of them Fiftly the premises abundantly manifest to all that the Archbishop invaded diminished the ancient Immunities and Priviledges of the Dutch and Walloon Churches in all parts not their pretended encroachments onely upon our Churches Priviledges and that he was so farre from being their friend that they esteemed him then their greatest enemy If they formerly returned him any thanks by way of Court-complement for not taking away all their priviledges as well as some of them after many yeers hot contest we are certaine they justly complained of him ten times more for invading depriving them of sundry of their ancient Immunities which almost brought their Churches to utter ruine In few words his owne forecited Papers and Monsieur Bulteels Booke of the manifold troubles of those Churches by this Arch-Prelats prosecution will abundantly falsifie this his pretended friendship towards them and remaine as a lasting Record against him to Posterity All which considered the whole Bulk and every particle of all the proofs and evidences produced by us to make good the first branch of the Commons first generall Charge of High-treason against him remaine altogether unshaken unavoyded maugre all his sophisticall evasions protestations and shifting answers to them And so much for the first branch of his first generall Charge The Archbishops Defence and Answers to the COMMONS Evidence in the maintenance of the Second Branch of their first Generall Charge touching his Endevours to reconcile the Church of England to the Church of Rome and the Commons Reply thereunto I Proceed now to the Archbishops Defence against the Second Branch of the Commons first Generall Charge to wit his Endevours to reconcile the Church of England to the Church of Rome To this he gave some general Answers in his Generall Defence at the Lords Barre Septemb. 2. 1644. to this effect My Lords said he I am charged for endevouring to introduce Popery and reconcile the Church of England to the Church of Rome I shall recite the sum of the Evidence and Arguments given in for to prove it First I have in my first Speech nominated divers persons of Eminency whom I reduced from Popery to our Church And if this be so then the Argument against me is this I converted many from Popery Ergo I went about to bring in Popery and to reconcile the Church of England to the Church of Rome Secondly I am charged to be the Author of the c. Oath in the New Canons parcell of which Oath is to abjure Popery and that I will not subject the Church of England to the Church of Rome A more strict Oath then ever was made against Popery in any age or Church And then the argument against me is this I made and tooke an Oath to abjure Popery and not to subject the Church of England to the Church of Rome Therefore I was inclinable to Popery and endeavoured to subject the Church of England to the Church of Rome Thirdly the third Canon of the late New ones was made by me which is against Popery and then the Argument is I made a Canon against Popery Ergo I was inclinable to and endevoured to introduce it Fourthly I was twice seriously offered a Cardinalship and I refused it because I would not be subject to the Pope and Church of Rome Ergo I was addicted to Popery and endevoured to reduce the Church of England into subjection to the Church of Rome Fiftly I writ a Booke against Popery in Answer to Fisher the Jesuit and then the Argument is this I writ a Book against Popery Ergo I am inclinable to Popery and laboured to introduce it Sixtly it is alledged I concealed and cherished the Plot of the Jesuits discovered by Habernfeild and therefore I intended to bring in Popery and reduce the Church of England to the Church of Rome I amswer either this Plot was not reall and if so then Romes Masterpeece is quite blowne up and published in vaine Or else it was reall then I was really in danger of my life for opposing Popery and this Plot. Then the Argument from it must be this I was in danger of my life for cherishing the Jesuites Plot of reducing the Church of England to the Church of Rome Ergo I cherished and endevoured to effect this Plot. Seventhly I laboured to make a reconciliation between the Lutherans and Calvinists Ergo I laboured to introduce Popery and make a reconciliation between the Church of England and the Church of Rome This generall defence and scoffing answer of his at the Lords Barre seemed very specious to some ignorant Auditors who took these feined objections of his owne forging to be the arguments and maine strength of the Commons Evidence produced to convict him of a serious endeavour to subvert the Protestant Religion introduce popery and reconcile the Church of England unto Rome when as the Commons made no such objections from the Evidence and proofs against him Wherupon they replyed that he did but fight with his owne shadow and absurd arguments of his owne framing as he did in his Sear-chamber Speech instead of repeating and answering their reall Objections and proofs against him transforming his owne defence into their Charge and Evidence a meer sophisticall Jesuiticall practice of which he made use throughout his Tryall to which we shall reply in order First the Commons never objected that ever he reduced any from popery but that many were seduced
gratifie the Queen and promote the Roman Catholick Cause therefore to shew his forwardnesse his hand must be first to this Priests discharge that so he might the more freely walk abroad to seduce his Majesties Subjects Seventhly for Panzanies Father Josephs Father Phillips with his sonnes and the Lord Scudamores Letters to Secretary Windebank though they are nothing to the Archbishop in point of charge simply considered in which sense we urge them not yet they are infallible evidences of Secretary Windebanks correspondency and intelligence with the Popes Nuncioes Priests Jesuits of Cardinall Barbarinoes and others respects to him and his Sonnes of his extraordinary protection of Priests Jesuits and that he was their instrument the onely end for which we produced them and being compared with his advancement of and intimacy with Windebank notwithstanding the frequent complaints to himselfe and the Counsell of his releasing protecting Priests Jesuits and with that generall good opinion the Priests and Papists had generally at Rome and in other forraigne parts of of the Archbishops owne reall endeavours to promote their Religion here and reduce us back to Rome testified by Sir Henry and Master Anthony Mildmay Master Challoner and others it will amount to a full proof of a confederacy between them to effect this dangerous Romish Designe notwithstanding all his evasions to accomplish which this Secretary was as active an instrument for him in the State as Mountague and other Prelats in the Church The fift thing objected to prove my reall intentions endeavours to introduce popery and reconcile us unto Rome is my intimacy and correspondency with divers dangerous Priests and Jesuits as Saint Giles Sir Toby Matthew Smith the Jesuit Leander Price the Bishop of Calcedon Doctor Smith and others one of which Saint Giles I am charged to have maintained in the University of Oxford sundry yeers to corrupt and seduce Schollers there my discouraging threatning and abusing Pursevants for their diligence in apprehending Priests and Jesuits my not committing Priests or discharging them when brought unto me by them my imprisoning Gray and calling him Priest-catching knave my connivance at the liberty that Priests and Jesuits had in the New-prison Clink and elswhere my causing many popish Books to be restored to the owners when seized contrary to the Statute that so they might be dispersed to seduce his Majesties Subjects some of which particulars are proved by papers under my owne hand seized by Master Prynne who ransackt my Study and Chamber others by the testimonies of Waddesworth Newton Deuxell Mayo Goldsmith Cooke Egerton Elizabeth Gray and Thatcher And out of my owne Book they alleage I never perswaded nor practised any persecution against popish Priests or Jesuits To this I answer in generall First that if the designe charged against me were onely to reconcile the Church of England and Rome together in a just and Cstristian way so farre as it might stand with truth and piety I hope no Christian can blame but rather commend me for such an enterprize Such a reconciliation between both Churches as this I confesse I have long desired endeavoured and published as much to the world in my Reply to Fisher p. 388. in these words I have with a faithfull and single heart laboured the meeting the blessed meeting of TRUTH AND PEACE in Christs Church which God I hope will in due time effect But other reconciliation then this to the prejudice of truth and piety I never attempted as my Epistle to that Book will manifest Secondly for my pretended intimacy correspondency with Priests and Jesuits I dare confidently affirme that never any man that sate in my place since the Reformation had lesse acquaintance familiarity correspondence with Priests and Jesuits then I some of my late Predecessors by name Archbishop Bancroft and Abbot never suspected of any inclination to popery have usually held intelligence with and received sundry Letters from Priests Jesuits in forraigne parts yea entertained some of them at their Tables and that no doubt for good purposes and the advancement of the Protestant Religion But I for my part never held correspondency nor received Letters from any of them and I blesse God for it for had I done it I must have suffered very deeply and my Chamber Study Closet being so diligently searched no doubt their Letters would have been seized and given in evidence by Master Prynne as well as others but no such Letters are or can be produced and to my knowledge I never entertained knowingly any Priest or Jesuit at my Table nor gave them any countenance though my Predecessors have usually done it to prove which I desire Master Dobson may be examined who being examined accordingly without Oath affirmed That he was an houshold servant to Archbishop Bancroft who received divers Letters of intelligence from Priests and Jesuits in forraigne parts and sometimes admitted them to his Table that he was after servant to Archbishop Abbot who for a moneth or two dieted one Julius Maria and another popish Priest as he taketh it the one a Spaniard the other an Italian at his Table in hopes of their conversion who faltered wish him in the end and were thereupon discarded That he was likewise a servant to this Archbishop and never saw Sir Toby Matthewes nor any other Priest or Jesuit to his knowledge at his Table Who being crosse interrogated Whether he knew Julius Maria and the other to be popish Priests He answered he did not certainly know them to be so but they were so reputed and professed Papists To which the Archbishop added That King James had conference with and extended favour to some Priests making good use thereof to set them at variance among themselves and induce them for to write one against another as Watson and Preston who wrote divers Books in defence of the Oath of Alleagiance and did good service therein whereupon my Predecessor Abbot granted Preston a kind of protection under his hand and Seale And why I might not doe as much as my predecessors in countenancing Sancta Clara were I guilty of it without any Guilt of TREASON or just Offence I yet know not any reason Thirdly I utterly deny that I held any correspondency with Sir Toby Matthew Smith Price Leander Sancta Clara or Saint Giles neither is there any cleer proofe thereof but admit I did yet there 's no proof at all that I knew them to be Seminary Priests and if I knew them not to be Priests no Law takes hold upon me though I harboured them which I never did Fourthly the witnesses produced to prove my intimacy with these Priests are persons of very meane condition against whom there have been many great complaints made heretofore at the Counsell-Table and against one or two of them of late for dishonest practises in seizing other mens goods and moneys under pretext of searching after Priests and Jesuits pretending the goods were theirs which complaints were referred to some Justices of Peace to
informing him to be so and by the Popes Bull to him common in many Courtiers hands For Sancta Clara his favourite Doctor Lindsey brought him to his Study with his Book to reconcile us to Rome to peruse it of purpose before it went to the Presse after which he came thrice to him writ a Book in defence of Episcopacy by divine Right with an intention to gratifie him and tendred it to him for his license as himselfe confesseth under his own hand in a written paper where he extenuates this fact all he could and is this no intimacy nor correspondency For St Giles his own hand-writing testifies that he knew him to be a Priest yet notwithstanding he permitted him to reside sundry yeers in the University of Oxford where himselfe was Chancellour to have the use of the Library there yea he provided him a large maintainance constantly paid it to him there during his residence he repairing oft times to him to receive it and is all this no intimacy no correspondency For Leander he denies not but that he was with him once or twice and if common reports both among popish Priests Papists or Protestants may be credited he was once his Chamber-fellow in Oxford and most intimate powerfull with him here being purposely sent hither by meanes of his interest in him to compleat our reconciliation and reduction to Rome For Smith a most dangerous Jesuit we have proved his being at Lambeth neere his Study his familiarity with Master Dell his Secretary who used him with great respect his intimacy with Secretary Windebanke the Arch-bishops greatest confederate his sending of messages to the Archbishop by Sir Toby Matthew to remember the businesse he told his Grace of when he was last with him and his frequent threatning of Master Newton the Messenger when he met him in the open streets that he would complaine of him or doe his errand to the Archbishop and that he had done it And are these no badges of his intimacy For his acquaintance and correspondence with the Bishop of Calcedon Doctor Smith it is apparent by his owne Diary and Windebanks Letter to his Son himselfe not daring to deny that Doctor Smith mentioned in his Diary is any other then Calcedon For Price the Provinall of the Benedictines we have proved that he hath been seen at Lambeth talking familiarly with Master Dell and waiting neer the Archbishops Study doore to speak with him in private that he and Leander have been oft times met going as themselves affirmed to Lambeth to speak with the Archbishop who cannot deny but they were with him and by whose means we know not this Price procured the Searchers place at Dover for the use of the Benedictines and put two professed Papists into it for the freer passage of Priests and Jesuits into the Kingdome and more secure conveying intelligence to and from Rome Now lay all this together and we dare confidently averre that all his predecessors since the Reformation put together had not halfe that intimacy correspondency with Priests and Jesuits as he and if the truth were knowne the party or parties who two severall times seriously tendred him a Cardinals Cap avowing ability to performe it was either the Popes owne Nuncio or some Priests Jesuits or popish Agents who had instructions from the Pope himselfe to make this offer to him which none durst nor could without hazard of their lives have tendred so much as once much lesse twice to any of his protestant predecessors That he received no Letters from Priests and Jesuits is a thing not credible the double proffer of a Cardinalship to him from Rome is a stronger evidence that he received Letters likewise from thence then his owne bare word he received none It is true we met with no such Letters in his Study or Closet but the reason was himselfe before his commitment and afterward when he went to Lambeth to fetch papers thence his Closet and Study being not sealed up till some moneths after his commitment had time and wisdome enough to convey all such Letters out of the way or burne them least they should rise up in judgement to condemne him though he removed not others thence wherein he conceived least danger the better to colour his removall and burning of the most dangerous For Master Dobsons Testimony he is but testis domesticus his owne meniall servant a meer single Witnesse and unsworn too therfore not so much to be valued but take it as it is it proves little for him He saith that Archbishop Bancroft received Letters of intelligence from forraigne Priests and Jesuits but he knowes neither their persons nor names much lesse that they were either priests or Jesuits and that any such resorted to his Table he cannot certainly affirme it for he cannot nominate any one priest in particular and conceives onely they were priests but knowes it not but by conceit without other evidence For Julius Maria and the other forraigner who dieted for a time at Archbishop Abbots Table he confesseth he did not know them to be priests but strangers they were and papists who made some shewes and promises to that Archbishop of turning Protestants the onely ground why he thus entertained them to further and perfect their conversion but as soon as they faltred with him they were presently discarded But what is this to this Archbishops case who kept correspondency with these Priests and Jesuits of purpose to pervert and reduce us back to Rome not to convert them unto us certainly neither of these two though Bancroft was none of the greatest enemies to Rome ever entertained a Jesuit or most pernicious known seducers into their Coaches Barges Closets Gardens as he did Sir Toby Matthew and Sancta Clara never maintained any Priests in the University to seduce young Schollers and instruct the Doctors there as he did Saint Giles who professed that the Archb. was very cordiall for their Romish Religion never checked imprisoned pursivants for being too active in apprehēding Priests nor reviled them by the name of Priest-catching kndves as he hath done their cases and his therefore are very different For Master Dobsons not seeing Sir Toby Matthew at Lambeth Ergo he was never there with the Archbishop it is a meer Nonsequitur Master Dobson is ancient perchance his eyes were so dimme he could not discerne him or he was out of the way when Sir Toby was there but divers others sweare they saw him there Master Dell informed Master Newton that his Lord was busie with Sir Toby Matthew in the Garden yea therefore the Archbishop dares not produce him to testifie his knowledge least he should confesse the truth For King James his encouraging Watson and Preston to write against the Jesuits and other of their Orders no doubt it was a lawfull policy and if this Archbishop made use of these Priests Jesuits for the like good ends we should have commended not accused him for it but he makes
Note Note Note Note Note Note Note Note Note Note Note M. Burdits case Note Note The Church-wardens of Beckingtons case Nota. Note Note Note Note Ferdinando Adams his case Note Nota. Ioh. Premly his case M. Hen. Sherfields case * Mr. Peter Thatcher Minister of the Parish and three others * Dan. 9. M. Iohn Workmans case * Hist of the Waldens par 3. l. 2. c. 9. * Speculum morale l. 3. p. 9. dist 9. * Summa virtutum vitiorum tom 2. Tit. de luxuria c. 3. Note 1 Cor. 6. 1 Cor. 4. Heb. 13. 1 Joh. 5. 21. 1. Cor. 10. 14. Levit. 17. 10. Numb 25. Deut. 31. Barach 6. Acts 17. Rom. 1. Psal 32. Wisd 13. 14. Deut. 4 Deut. 4. Aug. in Ps 36. 113. l. 4. c. 3. De ci vitate Dei Isay 42. 8. Deut. 27. 1 Cor. 3. * Homily against the perill of Idolatry Part. 3. Nota. Note Note Dr. Bastwicks Mr. Prynnes and Mr. Burtons Cases Note * Sunday no Sabbath printed 1636. His Innovations in consecrating Churches Chappels after the Popishmanner The Arch-bishops Innovations in consecrating Churches and Chappels His manner of consecrating Creed-Church Note * Were not their spiritual Bawdy-courts commonly kept in Churches such Note Acts 17. 24. John 4. 23 24. 1 Tim. 2. 8. Note John 4. Nota. * Nota. His Consecration of Saint Giles Church * See Summa Angelica Rosella Tit. Symonia * Ormerod his Pagano Papis semblance 37. 123 124 125. Francis de câ—â—y his first conformity c. 25. Dr. Remolds his conference with Hart. c. 8. divis 4. p 492. to 514. Artic. of Ireland Artic. 52. Bishop Latimer in sundry of his Sermons Linnen Hammer-Smith Chappell March 11. 1629. * Articles to be inquired of in the Visitation of the Arch-Deacon of Buckingham Anno 1625. Artic. 27. touching the Ministry * See Speeds Hist of Great Britain p. 1067 1068. a Expos in Aggeus c 1. and 2. De Vita Ob tu Mar. Buceri c Acts and Monuments Edit 1610. p. 1777. to 1788. * See Summa Angelica Rosella Tit. Consecratio Ecclesiae * Joan. de Aten Constit Dom. Othonis De consecâ— Ecclesia f. 5. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Tom. 2. p. 382. Fox Acts and Monuments a His Communion Book Chatechisme expounded b History of the Sabbath A Moderate Answer to H. Burton p. 50. to 56. 76. 80. 81. 110. 111. 112. c Innovations unjustly charged c. 10. 11. 12. p 73. 108. The Declaration for sports on the Lords Day c. New Printed published pressed by the Archbishops procurement Lond. ss NOTE NOTE NOTE They were the deboystest and worst in the Country NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE Mr. Culmers Mr. Players and Mr. Hierons cases Mr. Thomas VVilsons case Mr VVraths Mr. Erberies and Mr. Iones cases NOTE NOTE Mr. Snellings Case * There was no such command of his Majesties NOTE NOTE These were but meere additements to his Charge he being only questioned and excommunicated for not reading the Booke of Sports NOTE NOTE NOTE In his Metropoliticall Visitation Articles The Archbishops proceedings to subvert Religion by introducing Doctrinall Points of Popery * De Ordine Vitae lib. * Homil. 47. in Matth. NOTE * Thus endorsed by him April 18. 1615 The Copy of a Letter which I sent to the Lord Bishop of Lincolne concerning a Sermon in which Dr. Abbots had wronged me in the Vniversity NOTE * Declaration against Vorstins NOTE Note NOTE NOTE NOTE NOTE * See a necessary Introduction to the Archbishops triall p. 89. 90. Note NOTE NOTE NOTE * It was a very sore punishment to advance him from a Batcheâ—lor of Divinity to be a Bishop for Writing so ill a Booke NOTE See a necessary Introduction to the Arch-Bishops Tryall pag. 90 to 94. NOTE NOTE NOTE See a necessary Introduction to the Arch-Bishops Tryall pag. 93 94 95. NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE Fol. 531. 532. NOTE NOTE NOTE Mr. Madyes case Mr. Hillâ— Case NOTE Mr. Fords Mr. Thornes and Master Hodges Cases NOTE NOTE The Archbishops various Attempts and Endeavours to undermine our established Protestant Religion and introduce Doctrinall Popery into our Church NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE * Iohn Lanspergius a Carthu sign A Catalogue of Popish Doctrines Positions Errors licensed and Printed by the Archbishops and his Chaplaince meanes NOTE NOTE NOTE NOTE Master Adams Case NOTE NOTE NOTE NOTE NOTE NOTE NOTE Num. 26. Moses and â—aron fell upâ—n their saâ—â—s atthe doore â—f the Tabernacle only for â—â— pray not â—â— Worship Erâ— we must alwayes bow â—o the Altar at our approaches â—oit is no good consequence out rather Ergo we must alwayes fall on our faces at and towards the Church doore had bin a better sequens The Altar stood without the Doore of the Tabernacle and the Laver betweene it and the Tent Exod 40. 7. 8. 29. 30. Therefore if Moses fell on his face at the Tabernacle doore his worship was not with his face to but from the Altar and his bowing not towards but fromwards it quite crosse to your bowing * This solemnity and the bowing used in it is only civill not Religious 2ly Peculiar to the Knights of this Order Therefore no rule for others in matter of their worship 4 This is a meere groundlesse fallâ—â—iâ— God Christ being most present in the middest of his peoples hearts and soules not on the Altar Mat. 18. 20. c. 28. 20. Eph. 4. 17. Gal. 2. 20. 1 Cor. 6. 19. 20. d Christs body is not God nor his naturall body on the Altar but only the Elements which represent it Now Christs word makes the Bread his representative not reall body and the word expresseth his Divinity Ioha 1. 1. the Consecrated Bread his Body and humanity only Therefore our reverence is no doubt more due to his word than to his body And so St. Augustine expresly resolves it to be as due to it HOMIL 26. Jnterrogo vos sratres vel sarores dicite mibâ— quid vobis plus esse videtur verbum Dei an corpus Christiâ—si verumvultis respondere hoc utique dicere debetis quod non sit minus Verbum quà m corpus Christi et ideo quanta solicitudone observamus quando nobis corpus Christi ministratur ut nihil ex ipso de nostris manibus in terram cadat tanta solicitudinc observamus ne verbum Dei quod nobis erogatur dum aliquid out cogitamus out loquimur de corde nostro pereat quia non minus reus erit qui Verbum Dei negligente raudierit quam ille qui corpus Christi in terram cadere negligentia sua permiserit e Not so because not commended True we agree it f You are no such but a rich Arch-Prelate g This is in the Copulative you give one and the same adoration at the same time both to God and the Altar in one Act of