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city_n	add_v	church_n	zion_n	33	3	9.5092	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56144	Canterburies doome, or, The first part of a compleat history of the commitment, charge, tryall, condemnation, execution of William Laud, late Arch-bishop of Canterbury containing the severall orders, articles, proceedings in Parliament against him, from his first accusation therein, till his tryall : together with the various evidences and proofs produced against him at the Lords Bar ... : wherein this Arch-prelates manifold trayterous artifices to usher in popery by degrees, are cleerly detected, and the ecclesiasticall history of our church-affaires, during his pontificall domination, faithfully presented to the publike view of the world / by William Prynne, of Lincolns Inne, Esquire ...	Prynne, William, 1600-1669.	1646 (1646)	Wing P3917; ESTC R19620	792,548	593

Justice of peace within that City and an inhabitant of S. Edmonds Parish there took just offence at some pictures in one of the glasse-windows in that Church near unto his seat and ever in his eye in which window was contained in old rude rusty painted glasse the History of the Creation not as it is related by Moses in the first Chapter of Genesis but after the Painters fancy who in this window consisting only of four panes had made no lesse then seven picturs of God the Father in form of a little old man clad in a blew and red coat with a pouch by his side about the bignesse of a Puppet and preposterously placed the fourth daies work of creation before the third and made that to be done on the fifth day which was created on the sixth and in one place he had represented God the Father creating the Sunne and Moon and squaring them out with a pair of compasses in his hand as if he had formed them by some Geometricall rules and the help of a Compasse To these pictures M. Sherfield and others had seen Ema Browne and other old women make low curtesies who being demanded why they made such curtesies answered that they made them to their Lord God and to God the Father in the Glasse-window which was proved by divers witnesses upon oath Wherupon M. Sherfield being perswaded in point of conscience that these Idolatrous Pictures were directly forbidden by the second Commandement and many expresse Texts of Scripture prohibiting any representations of God the Father condemned thus by the Homilies of our Church against the Perill of idolatry Part. 3. ● 40. which determine that The Image of God the Father the Sonne and Holy Ghost either severally or the images of the Trinity be by the Scriptures expresly forbidden and condemned as appears by these places Deut. 4. Isay 40. Acts 17. Rom. 1. there cited at large By these and many other places of Scripture it is evident that no Image either ought or can be made to God For how can God a most pure spirit whom man never saw he expressed by a grosse body or visible similitude or how can the infinite Majesty and greatnesse of God incomprehensible to mans minde much more not able to be compassed with the sense be expressed in a SMAL and LITTLE IMAGE as this of God the Father was How can a dead and dumbe Image expresse the living God c. Wherefore an Image of God is not only a lye but a double lye also But the Devill is a lyar and the Father of lyes Wherefore the lying Images which he made of God to his great dishonour and horrible danger of his people came from the Devill Wherefore they be convict of foolishnesse and wickednesse in making of Images of God or the Trinity for no Image of God ought or can be made yea and once to desire an Image of God commeth of infidelity thinking not God here present except they see some signe or Image of him And to be abolished out of Churches by the resolution of Queen Elizabethe Injunctions the Canons and Oxthodox Writers of our Church the Statutes of our Realme and King James his own resolution in sundry of his Works moved the Parish at a Vestry where were six Justices of Peace present that he might have liberty to take down this offensive scandalous Window being a burthen to his conscience an occasion of much superstition and idolatry to ignorant people and the Church it self a Donative as they conceived belonging to the parishioners and to set up a new window of white glasse in its place whereupon it was unanimously ordered by the Vestry about January 1629. and the Order entred that if M. Sherfield thought fit he might take downe the painted old glasse of this Window and set up new Whereupon not long after he did with his staffe breake or picke out some of those peeces of glasse representing God the Father which amounted not to above the value of six pence the whole glasse window not being worth forty shillings when it was new intending to new glaze the same Whereupon by the Archbishops means and instigation an Information was exhibited against him in the Star-chamber by the Kings Attorney Generall for breaking these idolatrous pictures and that in opposition of the Church-government established by law among us This cause was prosecuted with all rigour and at last brought to a hearing on the 8 of February 1632. where this Archbishop then Bishop of London as was proved by the Oathes of Master Tomlins a Barrister of the Temple M. Joseph Caryll Lecturer at Lincolnes Inne and the testimony of M. Robert Nicholas a Member of the Commons House a Commissioner in that cause shewed himselfe very violent against M. Sherfield made a long speech in defence of Images in Churches contrary to our Homilies justified the picturing of God the Father in forme of an old man out of that place of Daniel where God is called The ancient of dayes which the Earl of Dorset refuted being an expression only of Gods eternity declaring him to be before all times and notwitstanding it was proved by four witnesses that those pictures were adored by divers persons yet the Archbishop was so violent against Mr. Sherfield that for breaking of these idolatrous pictures according to the doctrine of our Church in the Homilies against the perill of Idolatry Queen Elizabeth Injunctions and the statute of 3 4 E. 6. ca. 10. which were pleaded for his justification he agravated his offence to the utmost from his Office his Age his profession and divers other circumstances instead of mittigating it fined him a thousand pound to the King sentenced him to be removed from his Recordership in that City to make a publick acknowledgement of his great fault in the Parish-church where this was done and in the Cathedrall at Salisbury and to be bound to his good behaviour some of the Temporall Lords excused his fact spake much against Images and thought it fit to impose no fine upon him This Archbishop then concluded his speech against M. Sherfield in justification of Images with these words I have been the willinger to render this ancount at this time because some are ready to slander Vs as maintainers of POPISH SVPERSTITION and I know not what This sentence gave great incouragement to the setting up of superstitious idolatrous Pictures Images and Crucifixes in our Churches and discouraged most men from opposing the intended introducing of them which followed thereupon in sundry places To this we shall adde the Archbishops tyrannicall sentence and proceedings against M. John Workeman a godly painfull Minister Lecturer in the City of Glocester for preaching against Images in Churches This pious Minister being Lecturer in S. Stephens Church in that City was prosecuted for preaching publickly in a Sermon there That Pictures or Images were no more ornaments to a Church then Stewes to a Common wealth That for a man to

should wonder both at the mans selfe and at the mans men not at the Jesuits onely and the Seminary Priests you shall not know them to make them the wonderment But the Recusant Papist yea every profest Papist let us wonder at them too They wax in number and in spirit and their mouthes speak presumptious things Think you they censure that treason from their heart surely I will think that he that sayes as the Pope sayes will also doe as the Pope does Say he comes to Church and hold the Kings supremacy tamen Romanus est as Segismond the Emperour said of a Cardinall yet he is a Papist nullus est fidus eorum affectus quorum est diversa fides therefore trust not that man that holds any Popery if he kisse like a Serpent he sure will sting too his peace is with thee but rebus sit stantibus he is that womans Son he thirsts for blood even thy blood that embraceth him he sayes with Esau in his heart the dayes of mourning for Isaac will come one day then I will kill my Brother Ia●cob but let us wonder Ibid. page 286. l. 10. these words are expunged Instance but in the Pope he is but one Serpent but a great one Draco magnus in the Apocalipse He curseth Kings and States by his B●le that is his Hisse murders and massacres by his Jesuits they are his sting page 416. l. 25. I will not say the Jew but surely the Gentile before the Jesuit page 420. l. 14. Rome is no Court of Arches to license the Jesuit to teach where he will page 427. l. 6. No Papist no right Papist is a right Israelite for there is guile in him page 435. l. 5. The Epie●re Jesuits and Stoick Priests call these Calvinists bablers others of them say they set forth strange gods for they preach to the people Iesus sola sides a Male God and a Female may we not know what this doctrine this new doctrine whereof these Calvinists speak is we will know what these things doe meane Unhappy Recusants Page 348. l. 6. To so many hearers so intelligent little need application yet the times crave it Is not this Land a limbe of this Ierusalem of Jerusalem it is but not of this not of David's Ierusalem you heare Jerusalem taxt roughly by the Prophet both for murther and adultery for shedding Saints blood and serving strange gods England is no persecutor but it is an halter between two Religions Dagon affronts Gods Arke here 's both Eucharist and Masse Babylon is in Ierusalem It 's not unworthy the observing that Jerusalem in the Originall tongue is of the Duall number there are two Ierusalems David bid● pray for Ierusalems peace but whether Ierusalem that surely which he here describes where is Unity v. 2. Religion v. 4. and Justice v. 5. Ierusalem is a City that is at Unity within it self thither goe up the Tribes to prayse the Lord and there are our seats of judgement Is our Jerusalem such schisme in the Church and faction in the State shew there is no Unity Popery and Atheisme spread over the whole Land prove there is small Religion and impunity lesse Justice and may we pray for peace on this Ierusalem we may but yet it must be by some other Text pray we may for any Moses did for Israel though fallen greivously Samuel for Saul though a grand sinner we may well curse though happily in vaine for God sayes non est pax there 's no peace to the wicked sinne at length captiv'd Israel sackt the City raced the Temple nunc seges est grasse growes at Ierusalem Yet despaire not daughter Zion return our Sullamite there 's no peace to the wicked cease we to doe evill sorry we for sinnes heartily weep we pray we God for peace we shall have peace the prodigious pride of women their wanton vanities censured often by preachers but in vaine they will come with them to Church in spite of us I think in spite of Angels too who are ever present in our Church and the drunkennesse of men their whoredomes and blasphemies draw downe divine revenge on our Jerusalem France will be Gods ●od and Spaine will be his hammer to scourge and beat Ierusalem to powder mature repentance will preuent all and peace will be on Israel And page 445. 446. Jesuits must speak for Mammon he is their god There are seekers of soules a phrase frequent in Scripture seekers of blood Iesuits are such seek fooles they should Iesus selfe did it he sought to save them Iesuits doe but to destroy them They Querere animas but not in Christs sense in Satane sense to devour them they seek carefully for they will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do as the devil does walk about the world to doe that worke There are seekers of lyes v. 42. The Church of Rome swarmes with such seekers That 's from below too another of Satans seekers whom Christ cals father of lyes These passages are all deleted by the Lincenser as heterodox In Master Ward 's Comentary upon Matthew these clauses were purged out by the Licenser fol. 120. Thirdly Fishes i. e. men not onely rich men but all men and therefore the Monks are but bad fishers who fish onely for great and rich men labouring onely to draw them into their nets Fol. 148. First my servants shall drink and ye shall be thirsty and therefore it is a great insolency in the Papists thus diametrally to contradict the direct promises of God Secondly Aliquando bonus dormit Hom●rus wise men may play the foole sometimes and subtle Sophisters dispute absurdly as our witty country-man Stapleton doth in this present Argument disputing thus c. Secondly if our country-man Stapleton had not been a professor of Divinity and a teacher of others he might have gone to the Logick professor to learne to frame a better Argument this thus framed by him being so absurd Those that desire temporall things are wicked therefore those who want temporall things are not happy he had need look well to this Syllogisme or Argument least with its foure feet it runne away from him Fol. 154. Secondly there is an anlawfull Hospitality which is shewed to Traytors Jesuits popish Priests Fourthly they are faulty here who give unto the rich as the Papists who plentifully feast the fat Monks and send large presents to the Jesuits and Cap●chins Secondly there are sowers of discord in Kingdomes viz. those who instigate others unto warres as the Cardinals and Jesuits upon every occasion doe whisper in the eares of Princes to make warre upon their Neighbours when they perceive any advantage to be had thereby Fol. 212. Secondly adde nothing to the Word of God Neither first the chaffe of superstition with the Papists Nor secondly Machavillinisme and unwarrantable policy with some Statists Neither thirdly New opinions c. Fol. 213. Secondly that is no true sense of Scripture which doth make any sentence in Scripture false as the Papists