others grumbling at it as too much for what by them was performed And now what place more proper for the building of Sion as they propounded it then the Chamber of Jerusalem the fairest in the Deans Lodgings where King Henry the fourth died and where these Divines did daily meet together 7. Be it here remembred The superadded Divines that some besides those Episcopally affected chosen to be at this Assembly notwithstanding absented themselves pretending age indisposition c. as it is easie for able unwillingness to finde out excuses and make them probable Fit it was therefore so many evacuities should be filled up to mount the Meeting to a competent number and Assemblies as well as Armies when grown thin must be recruited Hence it was that at severall times the Lords and Commons added more Members unto them by the name of the Super-added Divines Some of these though equall to the former in power were conceived to fall short in parts as chosen rather by the affections of others then for their own abilities the Original members of the Assembly not overpleased thereat such addition making the former rather more then more considerable 8. One of the first publick Acts The Assemblies first petition for a fast which I finde by them performed was the humble presenting of a Petition to both Houses for the appointing of a solemn fast to be generally observed And no wonder if their request met with fair acceptance and full performance seeing the Assemblies Petition was the Parliaments intention and this solemn suite of the Divines did not create new but quicken the old resolutions in both Houses presently a Fast is appointed July 21. Frid. and accordingly kept on the following Friday M r Boules and M r Newcomen whose sermons are since printed preaching on the same and all the rest of the particulars promised to be taken into speedy consideration 9. It was now projected to finde out some Band or Tie The Covenent entreth England for the streighter Vnion of the English and Scotish amongst themselves and both to the Parliament In order whereunto the Covenant was now presented This Covenant was of Scottish extraction born beyond Tweed but now brought to be bred on the South-side thereof 10. The House of Commons in Parliament The Covenant first taken and the Assembly of Divines solemnly took the Covenant at S t. Margarets in Westminster 11. It was ordered by the Commons in Parliament that this Covenant be forthwith printed and published Commanded to be printed 12. Divers Lords Taken by Gentlemen Knights Gentlemen Collonels Officers Souldiers and others Sept. 27. Wed. 29. Frid. then residing in the City of London met at S t Margarets in Westminster and there took the said Covenant M r Coleman preaching a Sermon before them concerning the piety and legality thereof 13. It was commanded by the authority of both Houses Enjoyned all in London that the said Covenant on the Sabbath day ensuing Frid. Octo. 1. Sund. should be taken in all Churches and Chappels of London within the lines of Communication and thoroughout the Kingdom in convenient time appointed thereunto according to the Tenour following A Solemn league and Covenant for Reformation and defence of Religion the honour and happiness of the King and the peace and safety of the three Kingdomes of England Scotland and Ireland WE Noblemen Barons Knights Gentlemen Citizens Burgesses Ministers of the Gospel and Commons of all sorts in the Kingdom of England Scotland and Ireland by the providence of God living under one King and being of one Reformed Religion having before our eyes the glory of God and the advancement of the Kingdom of our Lord and Saviour Jesus Christ the honour and happiness of the Kings Majesty and his posterity and the true publick liberty safety and peace of the Kingdom wherein every ones private condition is included And calling to minde the Treacherous and Bloody Plots Conspiracies attempts and Practises of the enemies of God against the true Religion and the professors thereof in all places especially in these three Kingdoms ever since the Reformation of Religion and how much their rage power and presumption are of late and at this time encreased and exercised whereof the deplorable estate of the Church and Kingdom of Ireland the distressed estate of the Church and Kingdom of England the dangerous estate of the Church and Kingdom of Scotland are present and publick Testimonies We have now at last after other means of Supplications Remonstrances Protestations and sufferings for the preservation of our selves and our Religion from utter ruine and destruction according to the commendable practises of these Kingdoms in former times and the example of Gods people in other nations after mature deliberation resolved and determined to enter into a mutual solemn League and Covenant wherein we all subscribe and each one of us for himself with our hands lifted up to the most High God do swear That we shall sincerely really and constantly through the grace of God endeavour in our several places and callings the preservation of the reformed Religion in the Church of Scotland in Doctrine Worship Discipline and Government against our common enemies the Reformation of Religion in the Kingdoms of England and Ireland in Doctrine Worship Discipline and Government according to the word of God and the example of the best reformed Churches and shall endeavour to bring the Churches of God in the three Kingdoms to the nearest conjunction and uniformity in Religion Confession of Faith form of Church-Government directory for Worship and Catechizing That we and our posterity after us may as Brethren live in faith and love and the Lord may delight to dwell in the midst of us That we shall in like manner without respect of persons endeavour the extirpation of Popery Prelacie that is Church-government by Arch-Bishops Bishops their Chancellours and Commissaries Deans Deans and Chapters Arch-Deacons and all other Ecclesiastical Officers depending on that Hierarchie Superstition Heresie Schism Prophaneness and whatsoever shall be found to be contrary to sound Doctrine and the power of godliness lest we partake in other mens sins and thereby be in danger to receive of their plagues and that the Lord may be one and his name one in the three Kingdomes We shall with the same sincerity reality and constancy in our several Vocations endeavour with our estates and lives mutually to preserve the Rights and priviledges of the Parliaments and the due liberties of the kingdomes and to preserve and defend the Kings Majesty his person and authority in the preservation and defence of the true Religion and liberties of the Kingdoms that the world may bear witness with our consciences of our loyalty and that we have no thoughts or intentions to diminish his Majesties just power and greatness We shall also with all faithfulness endeavour the discovery of all such as have been or shall be Incendiaries Malignants or evill instruments
have nothing left unto me for to provide any better but as my b b Robert Fisher brother of his own purse laieth out for me to his great hinderance Wherefore gode Master Secretary estsones I beseche yow to have som pittie pon me and let me have such things as bar necessary for me in mine Age and especially for my health and also that it may please yow by yowr high wysdome to move the Kings Highnesse to take me unto his gracious favour againe and to restore me unto my liberty out of this cold and painful Imprisonment whereby ye shall bind me to be yowr pore beadsman for ever unto Almighty God who ever have yow in his protection and custody Other twain things I must also desyer upon yow first oon is that itt may please yow that I may take some Preest within the Tower by th'assignment of Master Livetenant to have my confession against my hooly tym That other is that I may borrow some bookes to stir my devotion mor effectually theis hooly dayes for the comfortte of my sowl This I beseche yow to grant me of yowr charitie And thus our Lord send yow a mery Christenmas and a comfortable to yowr heart desyer Att the Tower this xxij day of December Your poor Beadsman JOHN ROFFE His first petition for cloaths was granted him having exchange thereof at his execution and it is probable the other two petitions being so reasonable were not denied him 19. During his durance in the Tower he was often and strictly examined Ann. Regis HeÌ„ 8. 27. before Sir Edmund Walsingham Lieutenant thereof His often exminations by Thomas Bedyll and Richard Layton Clerks of the Councell and was sworn in verbo Sacerdotii to answer to many Interrogatories but chiefly concerning four subjects First Off 〈…〉 about the King's Divorce wherein he was alwaies constant to what he had printed of the unlawfulnesse thereof Secondly about His Supremacy which at last he peremptorily denyed Thirdly about his concealing the Imposture of Elizabeth Barton the Maide of Kent wherein he confessed his weaknesse and over-easie beliefe but utterly denied any ill Intentions to the King's Person Fourthly about the Statute of Succession wherein as appears by his Letter to * Extant in Sir Thomas Cottons Library Secretary Cromwell he was content to subscribe and swear to the body but not to the Preamble thereof 20. Which words therein Taketh offence â— the Preface 〈…〉 so offensive to Fisher except there be any other unprinted Preface to this Statute were these The Bishop a See in printed Statutes 25 of Hen. 8. cap. 22 p. 558. of Rome and See Apostolick contrary to the great and inviolable grants of Jurisdiction by God immediately to Emperours Kings and Princes in Succession to their Heires hath presumed in times past to invest who should please them to inherit in other mens Kingdomes and Dominions which thing we Your most humble Subjects both Spiritual and Temporal doe most abhorre and detest 21. Here I know not whether more to commend the policy or charity of Archbishop Cranmer desiring in a Letter to b ex Litt. MS. in Bib Corion Secretary Cromwell that this partial subscription which Bishop Fisher proffered Archbishop Cranmer his 〈◊〉 charity to the Statute of Succession might be accepted adding that good use mighe be made thereof to the King's advantage such generall reputation the World had of this Bishop's Learning and of Sir Thomas Moore 's both which it seems went the same path and pace and in this point started 〈◊〉 and stopp'd together Indeed it was not good to strain such fine springs too high which possibly moistened with milde usage might in processe of time have been stretched to a further compliance But it seems nothing at present would satisfie except both of them came up to the full measure of the King's demands 22. As for Bishop Fisher his concealing the pretended Prophesies of Elizabeth Barton Fisher concealing Bartons forgeries waved it was so farre waved that he was never indicted for the same And indeed he made an ingenuous Plea for himself namely that the said Elizabeth had told him she had acquainted the King therewith yea he had assurance thereof from the c in his Letter to the King in bib Cotton Archbishop And therefore knowing the King knew of it before he he was loath to hazard His displeasure in that which was not revealing what was unknown but repeating what would be unwelcome to His Grace 23. But not long after Yâ—t how indicted why condemned he was arreigned of high Treason and it will not be amisse to insert the sting of the Indictment out of the Originall DIversis Domini Regis veris * May 7. subditis falsè malitiosè proditoriè loquebatur propalabat videlicet * His 〈◊〉 were spoken May 7. in the Tower of London but he arraigned afterwards The King owre Soveraigne Lord is not Supreme Hed ynerthe of the Cherche of England In dicti Domini Regis immund despect vilipendium manifest Of this he was found guilty had Judgment and was remanded to the Tower where for a time we leave him and proceed 24. Thus was the power of the Pope totally abolished out of England Papists unjustly charge us for Schismaticks whereof the Romanists at this day doe bitterly complain but can revenge themselves no other way save by aspersing us as guilty of Schisme and Separation for rending our selves from the mother-Mother-Church Blame us not if loath that the Church of England in whose Doctrine and Discipline we were born and bred and desire to die should lie under so foule and false an Imputation which by the following Narrative may fully be confuted 25. Three things are Essential to justifie the English Reformation Three Essentials in Reformation from the scandal of Schisme to shew that they had 1. Just cause for which 2. True authority by which 3. Due moderation in what they deceded from Rome 26. The first will plainly appear The grosse errors in Popery if we consider the abominable Errors which contrary to Scripture and Primitive practise were then crept into the Church of Rome As the denying the Cup to the Laity Worshipping of Images locking up the Scriptures in Latine and performing prayers in an unknown Tongue with the monstrosity of Transubstantiation unexcusable practises Besides the Behemoth of the Pope's Infallibility and the Leviathan of his Universall Jurisdiction so exclaimed against by Gregory the great as a Note of Anti-Christ 27. Just cause of Reformation being thus proved The impossibility of 〈◊〉 general Councell proceed we to the Authority by which it is to be made Here we confesse the most regular way was by order from a Free and Generall Councell but here alas no hope thereof General it could not be the Greeks not being in a capacity of repairing thither nor Free such the Papal Usurpation For before men could trie
the Truth hand to hand by dint of Scripture the Sword and Buckler thereof by God's appointment the Pope took off all his Adversaries at distance with those Guns of Hellish Invention his Infallibility and Universall Jurisdiction so that no approaching his presence to oppose him but with certainty of being pre-condemned 28. Now seeing the Complaints of the conscientious in all Ages The power of a Nationall Church well improved against the Errors in the Romish Church met with no other entertainment than frowns and frets and afterwards fire and fagot it came seasonably into the mindes of those who steered the English Nation to make use of that power which God had bestowed upon them And seeing they were a National Church under the civil command of one King He by the advice and consent of his Clergie in Convocation and great Council in Parliament resolved to reform the Church under His inspection from grosse abuses crept into it leaving it free to other Churches either to follow His example or continue in their former condition and on these terms was the English Reformation first advanced 29. But the Romanists object Objection to the contrary that England being first converted to Christianity by the zeale and care of the Church of Rome when Pope Gregory the great sent Augustine over to preach here cannot not onely without great Ingratitude but flat Undutifulnesse depart from the Church which first taught it true Religion It is answered Answer 1. First this Argument reacheth not west of Severne into Wales where the antient Britains by generall confession were converted before the time of Augustine Secondly Answer 2. this first favour received from Rome puts not on England so strict and servile an obligation of perpetual continuance that she may and must not serve God without asking her leave It ties England onely to a faire and gratefull respect which she alwaies tender'd till the Insolency of the Church of Rome made Us unwilling to pay and Her unworthy to receive it Thirdly Answer 3. some strength may be allowed to this Objection if Rome could be proved the same in Doctrine and Discipline when under the Reign of King Henry the eighth England divided it self from it with Rome when in the time of Gregory the great it was converted by God's blessings on his endeavours But since that time the Church of Rome hath been much corrupted in Opinions and practise easie to prove but that it is not the set work of our History 30. But again the Papists object 2. Objection of the Romanists that the most judicious Protestants doe ingeniously confesse that the Church of Rome maintaineth all the Fundamentals of Religion England therefore cannot be excused from Schisme for dividing from that Church which by their own confession still retaineth the true Foundation of Christianity 31. It is answered The Answer if some Protestants be so civil in their censures on Papists it appears thereby though they have left Rome they have not lost their courtesie nor their Charity But grant which is disputable the Errours of the Church of Rome not Fundamental they are Circa-Fundamental grating on the very Foundation Besides we are bound to avoid not onely what is deadly but what is hurtful not onely what may destroy the life but what may prejudice the health of our Souls But our Adversaries persist to object 3. Objection that our Reformation took its rise from King Henry's pride to pluck down a Power which crossed His designes from His covetousnesse to compasse the Revenues of Abbey and from His wantonnesse to exchange His old Embracings for new ones Well therefore may the English blush at the Babe when they behold its Parents and be ashamed of their Reformation considering the vitious Extraction thereof Answ The Answer Malice may load the Memory of K. Henry about His demerit yet grant the charge true that bad inclinations first moved Him to the Reformation yet He acted therein nothing but conformable to the Law Divine and Humane It is usuall with God's wisdome and goodnesse to suffer Vice to sound the first Alarum to that fight wherein Virtue is to have the Victory Besides King Henry's Reformation hath since been Reformed by successive Princes of England who cannot justly be taxed with any vitious reflexion therein 32. It remaineth that we take notice of the moderation of the Reformers The moderation of Reformers who being acted not with an Opposition to all which the Papists practised but with an Affection to Truth disclaimed onely the Ulcers and Sores not what was sound of the Romish Church retaining still what was consonant to Antiquity in the Four first Generall Councels 33. Matters thus ordered The Conclusion of the Contest had the Romanists been pleased to joyn with us there had been no complaining of Schisme either in their Streets or ours But such their pride and peevishnesse to persist obstinate to this day incense many people who listen more to the loudnesse than weigh the justnesse of Complaints accusing us of wilfull Separation But the Premisses well considered England may say to Rome * Gen. 38. 29. Pharez the breach be upon thee who with * 2 Kings 11. 14. Athaliah crying Treason treason being her self the prime Traytour taxeth us with Schisme when she the onely Schismatick 34. We enter now on a subject The Popes revenues out of England which we must not omit such is the concernment thereof in our History yet which we cannot compleat so intricate the nature thereof and so short and doubtfull our intelligence therein namely to give a generall estimate particulars being impossible of the Papall Revenues of England 35. Here be it premised that I humbly conceive Greatest under King Hen. 3. the Pope's Income ran the highest in England under King Henry the third and King Edward the first before the Statute of Mortmaine and after it that of Premunire was made for these much abated his Intrado And although I deny not but under King Henry the eighth he might receive more Money as then more plentifull in England yet his profit formerly was greater if the standard of Gold and Silver be but stated proportionably 36. However the vast summes Rome received hence at the time of Reformation Popes profit by sale of Trinkets will appear by the insuing commodities For first Agnus Dei's this is here set by Synecdoclie to signifie all Popish Trinkets Medals consecrated Beads c. which I as little know what they be as Papists why they use them Of these were yearly brought over from Rome into England as many as would fill the shop of a Habberdasher of Holy Wares Now though their prices were not immediately paid into the Pope's purse but to such his subordinate Officers who traded therein Yet they may be accounted part of the Papall Revenues the King hath what the Courtiers have by His consent and if such trading was not permitted unto them the
represent And seeing Sir Thomas More would have his own jests when dying no wonder if he makes others to jeer when dead 6. These two Supplications pressing both together for audience and reception The first Supplication best received that of the Beggars on earth found the best entertainment Whether because it came first which we know is great advantage in Beggars first come first served Or because these Terrestrial beggars were neerer at hand and so best able to manage their own suit whilst those in Purgatory were conceived at a greater distance Or chiefly because their Supplication suggested matter of profit to the King and His Courtiers and such whispers sound loud and commonly meet with attentive ears And as an introduction to the dissolution of all Abbeys spies were sent forth to make strict discovery of mens behaviours therein Indeed the Lord Cromwell Scout-Master-Generall in this designe stayed at the Court whilst his subordinate Emissaries men of as prying eyes as afterwards they proved of gripple hands sent unto him all their intelligence in manner and form as in due time shall ensue The lesser Monasteries bestowed on the King NOW because some moneths were imployed in that service before a perfect account was returned to the Lord Cromwell The suppressing of the smaller Monasteries may here seasonably be inserted For in the twenty seventh of the King's Reign Anno 1539 a motion was made in Parliament A gainfull motion made for the King That to support the King's States and supply His wants all Religious Houses might be conferred on the Crown which were not able clearly to expend above Two hundred pounds a year 2. Some may report Reported by mistake opposed by Bishop Fisher that John Fisher Bishop of Rochester earnestly though pleasently opposed the motion by alledging an Apologue out of Aesope That the Helve of the Axe craved a Handle of the wood of Oaks onely to cut off the Serebowes of the Tree but when it was a complete Instramentall Axe it felled down all the wood Applying it That the grant of these smaller Houses would in fine prove destructive to all the rest But Fisher being now in his grave this could not be spoken in this Parliament which with more probability was formerly urged by him against Cardinal Wolsey in dissolving the forty Houses whereof before 3. This Proposition found little opposition in either Houses Easily passed in Parliament Henry the eighth was a King and His necessities were Tyrants and both suing together for the same thing must not be denied besides the larger thongs they cut out of other mens leather the more intire they preserved their own hide which made the Parliament to ease their own purses by laying the load on those lesser Houses which they accordingly passed to the Crown 4. The Lord Herbert in his a Of Henry 8 pag. 376. Historie complaineth and that justly That this Statute for dissolution of the lesser Monasteries doth begin very bluntly A Preamble of importance restored out of the Records to the Printed Statute without any formall Preamble in the Printed Books they are Published It seemeth that herein he never searched the Record it self otherwise industrious in that kinde to which a solemn Preface is prefixed shewing some Reasons of the dissolution and pious uses to which they were attained In form as followeth The Preamble is this Forasmuch as manifest sin vitious carnall and abominable living is daily used and committed commonly in such little and small Abbeys Priories and other religious houses of Monks Canons and Nuns where the Congregation of such religious persons is under the number of twelve persons whereby the Governours of such religious Houses and their Covent spoile destroy consume and utterly waste as well the Churches Monasteries Priories principall Houses Farms Granges Lands Tenements and Hereditaments as the ornaments of the Churches and their goods and Chattels to the high displeasure of Almighty God slander of good Religion and to the great infamy of the King's Hignesse and the Realm if redresse should not be had thereof And albeit that many continuall Visitations hath been heretofore had by the space of two hundred years and more for an honest and charitable reformation of such unthrifty carnall and abominable living yet neverthelesse little or no amendment is hitherto had but their vitious living shamefully increaseth and augmenteth and by a cursed custome so grown and infested that a great multitude of the religious persons in such small Houses do rather choose to rove abroad in Apostasie than to conform themselves to the observation of good Religion so that without such small Houses be utterly suppressed and the Religion therein committed to the great and honourable Monasteries of Religion in this Realm where they may be compelled to live religioussly for reformation of their lives there can else be no redresse nor reformation in that behalf In consideration whereof the King 's most royall Majesty being Supreme head in earth under God of the Church of England daily studying and devising the increase advancement and exaltation of true doctrine and virtue in the said Church to the onely glory and honour of God and the totall extirping and destruction of vice and sin having knowledge that the premises be true as well by the compts of his late visitations as by sundry credible informations considering also that divers and great solemn Monasteries of this Realm wherein thanks be to God Religion is right well kept and observed be destitute of such full numbers of religious persons as they ought and may keep have thought good that a plain Declaration should be made of the premises as well to the Lords spirituall and Temporall as to other His loving Subjects the Commons in this present Parliament assembled WHEREUPON the said Lords and Commons by a great deliberation finally be resolved That it is and shall be much more to the pleasure of Almighty God and for the honour of this His Realm that the possessions of such small religious Houses not being spent spoiled and wasted for increase of maintenance of sin should be used and converted to better uses and the unthrifty religious persons so spending the same to be compelled to reform their lives And hereupon most humbly desire the King's Highnesse that it may be enacted by authority of this present Parliament That His Majesty shall have to Him and to Hit Heirs for ever all and singular such Monasteries His Majesty shall have and enjoy c. As it foloweth in the printed b Cap. 28. Statute In this Preamble two principles are laid down of infallible truth Two principles which must not be questioned and posterity must not be so presumptuous as to question them 1. The smallest Convents were the greatest sinners and they who had the least lands led the leudest lives 2. It was harder to reform little Covents than those that were greater It seems such small Houses like little fishes could not be caught with the
betwixt them But such as knew M r Hooker knew him to be too wise to take exception at such trifles the rather because the most judicious is always the least part in all auditories 55. Here might one on Sundayes have seen They clash about matters of Doctrine almost as many writers as hearers Not only young students but even the gravest Benchers such as S t Edw Cook and S t James Altham then were were not more exact in taking instructions from their clients then in writing notes from the mouths of their Ministers The worst was these two preachers though joyned in affinity their nearest kindred being married together acted with different principles and clashed one against another So that what M r Hooker delivered in the forenoon M r Travers confuted in the afternoon At the building of Solomons Temple 1 King 6. 7. neither hammer nor axe nor tool of iron was heard therein Whereas alass in this Temple not only much knocking was heard but which was the worst the nailes and pins which one master-builder drave in were driven out by the other To pass by lesser differences betwixt them about Predestination Hooker maintained The Church of Rome though not a pure and perfect yet is a true Church so that such who live and die therein * Being weak ignorant and seduced upon their repentance of all their sins of ignorance may be saved Travers defended The Church of Rome is no true Church at all so that such as live and die therein holding Justification in part by works cannot be said by the Scriptures to be saved Thus much disturbance was caused to the disquieting of peoples consciences the disgrace of the ordinance the advantage of the common enemy and the dishonour of God himself 56. Here Arch-Bishop Whitgift interposed his power Travers is silenced by the Arch-Bishop and silenced Travers from preaching either in the Temple or any where else It was lai'd to his charge 1. That he was no lawfull ordained Minister according to the Church of England 2 ly That he preached here without licence 3 ly That he had broken the order made in the 7 th year of her Majesties reign Wherein it was provided that erroneous Doctrine if it came to be publickly taught should not be publickly refuted but that notice thereof should be given to the Ordinary to hear and determine such causes to prevent publick disturbance 57. As for Travers Many pleased with the deed but not with the manner of doing it his silencing many which were well pleased with the deed done were offended at the manner of doing it For all the Congregation on a Sabbath in the after noon were assembled together their attention prepared the Cloath as I may say and napkins were laied yea the guests set and their knives drawn for their spirituall repast when suddenly as M r Travers was going up into the pulpit a sorry fellow served him with a letter prohibiting him to preach any more In obedience to Authority the milde and constant submission whereunto won him respect with his adversaries M r Travers calmly signified the same to the Congregation and requested them quietly to depart to their chambers Thus was our good Zacheus struck dumb in the Temple but not for infidelity unpartial people accounting his fault at most but indiscretion Mean time his Auditory pained that their pregnant expectation to hear him preach should so publickly prove abortive and sent sermonless home manifested in their variety of passion some grieving some frowning some murmuring and the wisest sort who held their tongues shaked their heads as disliking the managing of the matter 58. Travers addressed himself by petition to the Lords of the privie Councell where his strength lay Travers his plea in his petition as Hookers in the Arch-Bishop of Cant and high Commission grievously complained that he was punished before he was heard silenced by him apprehended the heaviest penalty before sent for contrary to equity and reason The a Joh. 7. 51. Law condemning none before it hear him and know what he hath done 1. To the exception against the lawfulness of his Ministry he pleaded that the communion of Saints allows Ordination legall in any Christian Church Orders herein are like degrees and a Doctor graduated in any University hath his title and place granted him in all Christendome 2. For want of licence to preach he pleaded that he was recommended to this place of the Temple by two letters of the Bishop of London the Diocesan thereof 3. His Anti-preaching in the afternoon against what was delivered before he endeavoured to excuse by the example of S t Paul b Gal. 2. 5. Who gave not place to Peter no not an hour that the truth of the Gospell might continue amongst them But we are too tedious herein especially seeing his petition is publickly extant in print with M r Hooker his answer thereunto whither we referr the reader for his more ample satisfaction 59. By the way A charitable adversary it must not be forgotten that in the very midst of the Paroxisme betwixt Hooker and Travers the latter stil bare and none can challenge the other to the contrary a reverend esteem of his adversary And when an unworthy aspersion some years after was cast on Hooker if Christ was dasht shall Christians escape clean in their journey to heaven M r Travers being asked of a private friend what he thought of the truth of that accusation In truth said he I take M r Hooker to be a holy man A speech with coming from an adversary sounds no less to the commendation of his charity who spake it then to the praise of his piety of whom it was spoken 60. The Councell table was much divided about Travers his petition All Whitgists foes were ipso facto made Travers his favourers Travers must have no favour besides he had a large stock of friends on his own account But Whitgifts finger moved more in Church matters then all the hands of all the privie Councellers besides and he was content to suffer others to be beleeved and perchance to beleeve themselves great actors in Church-government whilst he knew he could and did do all things himself therein No favour must be afforded Travers on any terms 1. Dangerous was his person a Cartwright junior none in England either more loving Geneva or more beloved by it 2 ly Dangerous the place the Temple being one of the Jnns therefore a publick of Court therefore a principall place and to suffer one opposite to the English discipline to continue Lecturer there what was it but in effect to retain half the Lawyers of England to be of Councell against the ecclesiastical government thereof 3 ly Dangerous the Precedent this leading case would be presumed on for others to follow and a ranks breaking may be an armies ruining 61. This was the constant custome of Whitgift Whitgift his politick carriage if any Lord or Lady
3. If in debating of the cause by the Learned men there any thing be emergent whereof you thought not before you shall meet and consult thereupon again and so resolve among your selves joyntly what is fit to be maintained And this to be done agreeable to the Scriptures and the doctrine of the Church of England 4. Your advise shall be to those Churches that their Ministers doe not deliver in the Pulpit to the people those things for ordinary Doctrins which are the highest points of Schools and not fit for vulgar capacity but disputable on both sides 5. That they use no Innovation in Doctrine but teach the same things which were taught twenty or thirty years past in their own Churches and especially that which contradicteth not their own Confessions so long since published and known unto the world 6. That they conforme themselves to the publick Confessions of the neighbour-reformed Churches with whom to hold good correspondency shall be no dishonour to them 7. That if there be main opposition between any who are overmuch addicted to their own opinions your endevour shall be that certain Positions be moderately laid down which may tend to the mitigation of heat on both sides 8. That as you principally look to God's glory and the peace of those distracted Churches so you have an eye to Our honour Who send and employ you thither and consequently at all times consult with Our Ambassadour there residing who is best acquainted with the form of those Countreys understandeth well the Questions and differences among them and shall from time to time receive Our Princely directions as occasion shall require 9. Finally in all other things which We cannot foresee you shall carry your selves with that advise moderation and discretion as to persons of your quality and gravity shall appertain Doctor Davenant and Doctor Ward Octo. 8. presented themselves again to His MAJESTY at Royston October the 8. Where His MAJESTY vouchsafed His familiar discourse unto them for two hours together commanding them to sit down by Him and at last dismissed them with His solemn prayer That God would blesse their endeavours which made them cheerfully to depart His presence 66. Addressing themselves now with all possible speed to the Sea-side they casually missed that Man of Warre which the States had sent to conduct them over though they saw him on Sea at some distance and safely went over in a small Vessel 20. landing October 20 at Middleburgh On the 27 of the same Moneth they came to Hague 27. where they kissed the hand of His Excellency GRAVE MAURICE to Whom the Bishop made a short Speech and by Whom they were all courteously entertained Hence they removed to Dort Nov. 3. where November the 3 the Synod began and where we leave them with the rest of their fellow-Divines when first every one of them had taken this Admission-Oath at their entrance into the Synod I Promise before God l Acts Synodi Dordratenae pag. 64. whom I believe and adore the present searcher of the heart and reins that in all this Synodal action wherein shall be appointed the examination judgment and decision as well of the known five Articles and difficulties thence arising as of all other Doctrinals that I will not make use of any Humane Writing but onely of God's Word for the certain and undoubted Rule of Faith And that I shall propound nothing to my self in this whole cause besides the glory of God the peace of the Church and es pecially the preservation of the purity of Doctrine therein So may my Saviour Jesus Christ be mercifull unto me whom I earnestly pray that in this my purpose He would alwaies be present with me with the grace of his Spirit I say we leave them here with fellow-Divines For should my pen presume to sail over the Sea it would certainly meet with a strom in the passage the censure of such who will justly condemn it for medling with transmarine matters especially Doctrinall points utterly aliene from my present subject Onely a touch of an Historical passage therein confining our selves to our own Countreymen 67. These four Divines had allowed them by the STATES Ten pounds sterling a day 〈…〉 Threescore and ten pounds by the week an entertainment farr larger than what was appointed to any other forreign Theologues and politickly proportioned in gratefull consideration of the Greatnesse of His MAJESTY who employed them And these English Divines knowing themselves sent over not to gain wealth to themselves but glory to God and reputation to their Sovereign freely gave what they had freely received keeping a Table general where any fashionable Forreigner was courteously and plentifully entertained 68. They were commanded by the KING to give Him a weekly account each one in his several Week Weekly intelligence to the King from his Divines according to their seniority of all memorable passages transacted in the Synod Yet it happened that for a moneth or more the KING received from them no particulars of their proceedings whereat His Majesty was most highly offended But afterwards understanding that this defect was caused by the countermands of an higher King even of him who m Prov. 30. 4. gathereth the winde in his fists stopping all passages by contrary weather no wonder if He who was so great a peace-maker was himself so quickly pacified yea afterwards highly pleased when four weekly dispatches not neglected to be orderly sent but delayed to be accordingly bought came all together to His Majesties hands 69. On the 10 of December Dec. 10. Gualter Balcaâ—quall Bachelour of Divinity and Fellow of Pembroke-Hall Mr. Balcanquall admitted into the Synod came into the Synod where his Credential Letters from King JAMES were publickly read Whose pleasure it was that he should be added to the four English Collegues in the name of the Church of Scotland The President of the Synod welcomed him with a short Oration which by Mr. Balcanquall was returned with another and so was he conducted to his place A place built for him particularly as one coming after all the rest so that his seat discomposed the uniformity of the building exactly regular before But it matters not how the seats were ordered so that the judgments of such as sate therein were conformed to the truth of the Scriptures 70. Doctor Joseph Hall being at the Synod of Dort 17. and finding much indisposition in himself 1619. the aire not agreeing with his health Dr. Hall his return thence on his humble request obtained His Majesties leave to return Whereupon composing his countenance With a becoming gravity he publickly took his solemn farewell of the Synod With this Speech following NOn facilè verò mecum in gratiam redierit cadaverosa haec moles quam aegrè usque circumgesto quae mihi hujus Conventus celebritatem toties inviderit jamque prorsus invitissimum à vobis importunè avocat divellit Neque enim
done lesse themselves if in their condition 18. Thus was an old Convocation converted into a new Synod Out of the buriall of an old Convocation the birth of a new Synod and now their disjoynted meeting being set together again they betook themselves to consult about new Canons Now because great bodies move slowly and are fitter to be the consenters to than the contrivers of businesse it was thought fit to contract the Synod into a select Committee of some six and twenty beside the Proloquutour who were to ripen matters as to the propounding and drawing up the formes to what should passe yet so that nothing should be accounted the act of the House till thrice as I take it publiquely voted therein 19. Expect not here of me an exemplification of such Canons Why the Canons of this Synod are not by us exemplified as were concluded of in this Convocation Partly because being printed they are publique to every eie but chiefly because they were never put in practice or generally received The men in Persia did never look on their little ones till they were seven yeers old bred till that time with thâ—ir Mothers and Nurses nor did they account them in their Genealogies amongst their children but amongst the more long-lived abortives if dying before seven yeers of age I conceive such Canons come not under our cognizance which last not at least an apprenticeship of yeers in use aâ—d practice and therefore we decline the setting down the Acts of this Synod It is enough for us to present the number and titles of the severall Canons 1. Concerning the Regal power 2. For the better keeping of the day of his Majesties most happy Inauguration 3. For suppressing of the growth of Popery 4. Against Socinianism 5. Against Sectaries 6. An Oath injoyned for the preventing of all Innovations in Doctrine and Government 7. A Declaration concerning some Rites and Ceremonies 8. Of Preaching for Conformity 9. One Book of Articles of inquiry to be used at all Parochiall Visitations 10. Concerning the Conversation of the Clergy 11. Chancellors Patents 12. Chancellors alone not to censure any of the Clergy in sundry Cases 13. Excommunication and Absolution not to be pronounced but by a Priest 14. Concerning the Commutations and the disposing of them 15. Touching concurrent Jurisdictions 16. Concerning Licences to Marry 17. Against vexatious Citations 20. As for the Oath concluded on in this Synod The form of the Oath c. because since the subject of so much discourse it is here set forth at large according to the true tenour thereof as followeth I A. B. doe swear That I doe 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 self 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 Archdeacons c. as it stands now established and as by right it ought to stand nor yet ever to subject it to the usurpation and superstitions of the Sea of Rome And all these things I doe plainly and sincerely acknowledge and swear 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 doe heartily willingly and truly upon the faith of a Christian So help me God in Jesus Christ 21. Towards the close of the Convocation Doctor Griffith A motion for a new edition of the Welsh Bible a Clark for some Welsh Diocesse whose moderate carriage all the while was very commendable made a motion that there might be a new edition of the Welsh Church-Bible some sixty yeers since first translated into Welsh by the worthy endeavours of Bishop Morgan but not without many mistakes and omissions of the printer He insisted on two most remarkable a whole verse left out Exod. 12. concerning the Angels passing over the houses besprinkled with blood which mangleth the sense of the whole Chapter Another Habak 25. where that passage He is a proud man is wholly omitted The matter was committed to the care of the Welsh Bâ—shops who I fear surprised with the troublesome times effected nothing herein 22. The day before the ending of the Synod Glocester his singularity threatned with suspension Godfrey Goodman Bishop of Glocester privately repaired to the Archbishop of Canterbury acquainting him that he could not in his conscience subscribe the new Canons It appeared afterwards that he scrupled some passages about the Corporal presence But whether upon Popish or Lutheran principles he best knoweth himself The Archbishop advised him to avoide obstinacy and singularity therein However the next day when we all subscribed the Canons suffering our selves according to the order of such meetings to be all concluded by the majority of Votes though some of us in the Committee privately dissenting in the passing of many particulars he alone utterly refused his subscription thereunto Whereupon the Archbishop being present with us in King Henry the seventh his Chappell was highly offended at him My Lord of Glocester said he I admonish you to subscribe and presently after My Lord of Glocester I admonish you the second time to subscribe and immediately after I admonish you the third time to subscribe To all which the Bishop pleaded conscience and returned a deniall 23. Then were the judgements of the Bishops severally asked His suspension suspended whether they should proceed to the present suspension of Glocester for his contempt herein Davenant Bishop of Sarisbury being demanded his opinion conceived it fit some Lawyers should first be consulted with how far forth the power of a Synod in such cases did extend He added moreover that the threefold admonition of a Bishop ought solemnly to be done with some considerable intervalls betwixt them in which the party might have time of convenient deliberation However some dayes after he was committed by the Kings command as I take it to the Gate-house where he got by his restraint what he could never have gained by his liberty namely of one reputed Popish to become for a short time popular as the only Confessor suffering for not subscribing the Canons Soon after the same Canons were subscribed at York where the Convocation is but the hand of the Diall moving and pointing as directed by the clock of the Province of Canterbury June 30. And on the last of June following the said Canons were publiquely printed with the Royall Assent affixed thereunto 24. No sooner came these Canons abroad into publique view First exception against â—he Canons but various were mens censures upon them Some were offended because bowing toward the Communion-Table now called Altar by many was not only left indifferent but also caution taken that the observers or the omitters thereof should not
that which renders the Conquest to Consideration in our Church-Story is the manifest Change of Religion from what formerly was publickly professed in England To make this Mutation in it's due time more conspicuous we will here conclude this Book with a brief Character of the principall Doctrines generally taught and believed by the English in these four last Centuries before tainted with any Norman Infection For though we must confesse and bemoan that Corruptions crept into the Church by Degrees and Divine Worship began to be clogg'd with superstitious Ceremonies yet that the Doctrine remained still sound and intire in most materiall Points will appeare by an Induction of the dominative Controversies wherein we differ from the Church of Rome 1. Scripture generally read For such as were with the Holy Bishop Aidan sive Attonsi sive b Bedae Eccles Hist lib. 3. cap. 5. Laici either Clergy or Laity were tied to exercise themselves in reading the Holy Word and learning of Psalms The Originall preferred For Ricemarch a c Caradoc in Chron. of Cambridge Britan a right Learned and Godly Clerk Son to Sulgen Bishop of Saint Davids flourishing in this Age made this Epigram on those who translated the Psalter out of the Greek so taking it at the Second hand and not drawing it immediatly out of the first Vessel Ebreis d MS. in the Library of the Learned Bishop William Bedel and cited by the Arch-bishop of Armagh in the Religion of the ancient Irish pag. 9. Nablam custodit liter a signis Pro captu quam quisque suo sermone Latino Edidit innumeros lingua variante libellos Ebreum que jubar suffuscat nube Latina Nam tepefacta ferum dant tertia Labra Saporem Sed sacer Hieronymus Ebreo fonte repletus Lucidius nudat verum breviusque ministrat This Harp the holy Hebrew Text doth tender Which to their Power whil'st every one doth render In Latine Tongue with many Variations He clouds the Hebrew Rayes with his Translations Thus Liquors when twice shifted out and powr'd In a third Vessel are both cool'd and sowr'd But Holy Ierome Truth to light doth bring Briefer and fuller fetcht from th' Hebrew Spring No Prayers for the Dead in the modern notion of Papists For though we find Prayers for the Dead yet they were not in the nature of Propitiation for their Sins or to procure Relaxation from their Sufferings but were onely an honourable Commemoration of their Memories and a Sacrifice of Thanksgiving for their Salvation Thus S t. Cuthbert after he had seen the Soul of one Hadwaldus e Bede in vita Cuthberti cap. 34. carried by Angels into Heaven did celebrate Obsequies of Prayers in his behalf Purgatory though nevvly hatched not yet fledged For although there are frequent Visions and Revelations in this Age pretended thereon to build Purgatory which had no Foundation in Scripture yet the Architects of that fancy-full Fabrick had not so handsomely contrived it as it stands at this day in the Romish Belief For a Lib. 3. c. 19. Bede out of the Vision of Furseus relateth certain great Fires above the Aire appointed to examine every one according to the merits of his VVork differing from the Papists Purgatory which Bellarmine by the common Consent of the School-men determineth to be within the Bowels of the Earth Thus nothing can be invented and perfected at once Communion under both kinds For b De vita Cuthberti prosa cap. 15. Bede relateth that one Hildmer an Officer of Egfride King of Northumberland intreated our Cuthbert to send a Priest that might minister the Sacrament of the Lords Body and Bloud unto his Wife that then lay a dying And Cuthbert himself immediately before his own Departure out of this Life received the Communion of the Lords Body and Bloud And lest any should fondly hope to decline so pregnant an Instance by the novel conceit of Concomitancy a Distinction that could not speak because it was not born in that Age it is punctually noted that he distinctly received the Cup. Pocula c Idem in vita Cuthberti carmine cap. 36. degustat vitae Christique supinum Sanguine munit iter His Voyage steep the easier to climbe up Christs Bloud he drank out of Lifes healthfull Cup. So that the Eucharist was then administred entire and not maimed as it is by Papists at this day serving it as d 2 Sam. 10. 4 Hanun the Ammonite did the Cloaths and Beards of David's Ambassadours cutting it off at the Middle And though the word Mass was frequent in that Age generally expressing all Divine Service yet was it not known to be offered as a propitiatory-Sacrifice for the quick and dead 43. But if any desire farther Information herein The Authors engagement to the Archb. of Armagh and conclusion of this second book let him repair to the worthy Work which Iames the right learned and pious Arch-bishop of Armagh hath written of the Religion professed by the ancient Irish and British From whom I have borrowed many a Note though not alwayes thanking him in the Margin by citing his Name and therefore now must make one generall Acknowledgement of my Engagement In Cities we see that such as sell by Retaile though of lesse Credit are of great Use especially to poor people in parcelling out Peny-worths of Commodities to them whose Purses cannot extend to buy by Whole-sale from the Merchant Conceive I in like manner my Pains will not be altogether unprofitable who in this History have fetch'd my Wares from the Store-house of that Reverend Prelate the Cape-Merchant of all Learning and here in little Remnants deliver them out to petty-country-Chapmen who hitherto have not had the Hap or Happinesse to understand the original Treasuries whence they are taken And clean through this Work in point of Chronologie I have with implicite Faith followed his e In his book de Brit. Eccl. primord Computation setting my Watch by his Dial knowing his Dial to be set by the Sun and Account most exactly calculated according to the critical truth of Time Long may he live for the Glory of God and Good of his Church For whereas many learned men though they be deep Abysses of Knowledge yet like the Caspian Sea receiving all and having no Out-let are loth to impart ought to others this bright Sun is as bountifull to deal abroad his Beams as such dark Dales as my self are glad and delighted to receive them SEVERALL COPIES OF BATTEL-ABBEY ROLL To the right worshipfull S r. Simon Archer of Tanvvorth in Warvvickshire SOme report that the Toad before her death sucks up if not prevented vvith suddain surprisall the precious Stone as yet but a Jelly in her Head grudging Mankind the Good thereof Such generally the Envy of Antiquaries preferring that their Rarities should die vvith them and be buried in their Graves rather then others receive any Benefit thereby You cross the current of common Corruption it being
3. We can give no account of Wicliffs parentage The learning of Wicliffe birth place or infancy onely we finde an ancient a Camd Brit. in the Bishoprick of Darham family of the Wicliffs in the Bishoprick of Durham since by match united to the Brakeâ—buries persons of prime quality in those parts As for this our Wicliffe history at the very first meets with him a Man and full grown yea Graduate of b Balcus Cent. 6. numero â— Merton Colledg in Oxford The fruitfull soil of his natural parts he had industriously improved by acquired learning not onely skill'd in the fashionable Arts of that Age and in that abstruse crabbed divinity all whose fruit is thornes but also well versed in the Scriptures a rare accomplishment in those dayes His publique Acts in the Schools he kept with great approbation though the â—ccho of his popular applause sounded the Alarum to awaken the envy of his adversaries against him 4. He is charged by the Papists Wicliffe accused for ambition and discontent as if discontent first put him upon his opinions For having usurped the c Harpsfield 〈◊〉 Wicliffiana cap. 1. Headshiâ— of Canterbury Colledg founded by Simon Iselep since like a tributary brook swallowed upon the vastness of christ-Christ-Church after a long suit he was erected by sentence from the Pope because by the Statutes onely a Monk was capable of the place Others add that the loss of the Bishoprick of Worcester which he desired incensed him to revenge himself by innovations and can true doctrine be the fruit where ambition and discontent hath been the root thereof Yet such may know that God often sanctifies mans weakness to his own glory and that wife Architect makes of the crookedness of mens conditions streight beams in his own building to raise his own honour upon them Besides these things are barely said without other evidence and if his foes affirming be a proof why should not his friends denial thereof be a sufficient resutation Out of the same mint of malice another story is coyned against him how Wicliffe being once gravell'd in publique disputation preferring rather to say nons then nothing was fore'd to affirm that an d Idem ibidem accident was a substance Yet me thinks if the story were true such as defend the doctrine of accidents subsisting in the sacrament without a substance might have invented some charitable qualification of his paradox seing those that defend falshoods ought to be good fellows and help one another 5. Seven years Wicliffe lived in Oxford The employment of Wicliff in Oxford in some tolerable quiet having a Professours place and a cure of soules On the week dayes in the Schools proving to the learned what he meant to preach and on the Lords day preaching in the Pulpit to the vulgar what he had proved before Not unlike those builders in the second Temple holding a c Nehemiah 4. 17. Sword in one hand and a Trowell in the other his disputations making his preaching to be strong and his preaching making his disputations to be plain His speculative positions against the Reall Presence in the Eucharist did offend and distaste but his practical Tenents against Purgatory and Pilgrimages did enrage and bemadd his adversaries so woundable is the dragon under the left wing when pinched in point of profit Hereupon they so prevailed with Simon Sudbury Arch-Bishop of Canterbury that Wicliffe was silenced and deprived of his benefice Notwithstanding all which he wanted nothing secretly supplied by invisible persons and he felt many a gift from a hand that he did not behold 6. Here it will be seasonable to give in a List of Wicliffes Opinions Difference in the number of Wicliffs opinions though we meet with much variety in the accounting of them 1. Pope a Harpsfield in Hist Wicliffiana p. 684. Gregory the eleventh observed eighteen principal Errours in his Books and Wicliffe is charged with the same b Fox Martyr p. 398. number in the Convocation at Lambeth 2. THOMAS c Idem p. 401. ARUNDEL Arch-Bishop of CANTERBURY in a Synod held at Preaching-Friers in London condemned three and twenty of his Opinions the ten first for heretical and the thirteen last for erroneous 3. In the Councel at Constance d Idem p. 414. five and fourty Articles of false Doctrines were exhibited against WICLIFFE then lately deceased 4. THOMAS WALDENSIS computeth fourscore Errours in him 5. JOHN e Harpsfield Hist Wicliffe pag 669. LUCKE Doctor of Divinity in Oxford brings up the account to two hundred sixty six Lastly and above all JOHN f In hystoria Hussitarum in Prâ—lâ—g Tâ—mi priâ—i COCLEUS it is fit that the latest Edition should be the largest swells them up to full three hundred and three Wonder not at this difference as if Wicliffe's Opinions were like the Stones on Salisbury-plain falsely reported that no two can count them alike The variety ariseth first because some count onely his primitive Tenets which are breeders and others reckon all the frie of Consequences derived from them Secondly some are more industrious to seek perverse to collect captious to expound malicious to deduce far distant Consequences excellent at the inflaming of a Reckoning quick to discover an infant or Emâ—rio-errours which others over-look Thirdly it is probable that in process of time Wicliffe might delate himself in supplemental and additional Opinions more then he at first maintained and it is possible that the Tenents of his followers in after ages might be falsely fathered upon him We will tie our selves to no strict number or method but take them as finde them out of his greatest adversary with exact Quotation of the Tome Book Article and Chapter where they are Reported THOMAS WALDENSIS accuseth WICLIFFE to have maintained these dangerous heretical OPINIONS To. Bo Art Chap. OF THE POPE 4 2 1 1 1. That it is blasphemy to call any Head of the Church save Christ alone 1 2 3 39 2. That the election of the Pope by Cardinals is a device of the devil 1 2 1 2 3. That those are Hereticks which say that Peter had more power then the other Apostles 1 2 1 4 4. That James Bishop of Jerusalem was preferred before Peter 1 2 3 41 5. That Rome is not the Seat in which Christ's Vicar doth reside 1 2 3 35 6. That the Pope if he doth not imitate Christ and Peter in his life and manners is not to be called the Successour of PETER 1 2 3 38 7. That the Imperial and Kingly authority are above the Papal Power 1 2 3 48 8. That the doctrine of the infallibility of the Church of Rome in matters of faith is the greatest blasphemy of Antichrist 1 2 3 54 9. That he often calleth the Pope Antichrist 1 2 3 32 10. That Christ mean't the Pope by the * Mat. 24. 15. abomination of Desolation standing in the holy place     OF POPISH
PRELATES 1 2 2 16 11. That from the words and works and a Ex verbo opere taciturnitate Praelatorum silence of Prelates in Preaching it seemeth probable that they are Devils incarnate 1 2 3 57 12. That Bishops Benedictions Confirmations Consecrations of Churches Chalices c. be but tricks to get money     OF PRIESTS 1 2 3 71 13. That plain Deacons and Priests may preach without licence of Pope or Bishop 1 2 3 60 14. That in the time of the Apostles there were onely two Orders namely Priests and Deacons and that a Bishop doth not differ from a Priest 3   68 15. That it is lawful for Lay-men to absolve no less then for the Priests 2   128 16. That it is lawful for Clergy-men to marry    61 17. That Priests of bad life cease any longer to be b Waldensis in several places of his book Priests     OFF THE CHURCH 1 2  8 18. That he defined the Church to consist onely of persons predestinated 1 2 1 12 19. That he divideth the Church into these three members Clergy-men Souldiers and Labourers 1 4 3 37 20. That the Church was not endowed with any immoveable possessions before Constantine the great 1 4 3 16 41 21. That it is no Sacriledg to take away things consecrated to the Church 3   143 22. That all beautiful building of Churches is blame-worthy and savours of hypocrisie     OF TYTHES 1 2 3 65 23. That Parishioners by him were exhorted not to pay Tythes to Priests of dissolute life 1 2 3 64 24. That Tythes are pure almes and that Pastours ought not to exact them by Ecclesiastical censures     OF THE SCRIPTURE 1 2 2 23 25. That wise men leave that as Impertinent which is not plainly expressed in Scripture 1 2 2 26 26. That he slighted the authority of General Councels     OF HERETICKS 2   81 27. That he called all Writers since the thousandth year of Christ Hereticks     OF PRAYER 3   23     25 28. That men are not bound to the observation of Vigils or Canonical houres 3   11 29. That it is vain for Lay-men to bargain with Priests for their prayers 3   21 30. That to binde men to set and prescript forms of Prayers doth derogate from that liberty God hath given them 3   8 31. That to depress the benefit of other mens purchased Prayers he recommended all men to hope and trust in their own righteousness     OF ALMES 1 2 3 71 32. That we ought not to do any Alms to a sinner whilest we know him to be so     OF THE SACRAMENTS 3   45     46 33. That Chrisme and other such ceremonies are not to be used in Baptisme 2   99 34. That those are fools and presumptuous which affirm such infants not to be saved which dye without Baptisme and also That he denied that all sins are abolished in Baptisme 2   108 2   98 35. That Baptisme doth not confer but onely signifie grace which was given before 2   26 36. That in the Sacrament of the Alter the Host is not to be worshipped and such as adore it are Idolaters     37. That the substance of bread and wine still remain a This is scattered in several places of his book in the Sacrament 2   55 38. That God could not though he would make his body to be at the same time in several places 1   109 39. That the Sacrament of Confirmation is not much necessary to salvation 3   147 40. That Confession to a man truly contrite is superfluous used by Antichrist to know the secrets and gain the wealth of others 2   130 41. That that is no due Marriage which is contracted without hope of having children 2   163 42. That extreme Unction is needless and no Sacrament     OF ORDERS 2 2 2 15 43. That Religious Sects confound the unity of Christs Church who instituted but one order of serving him 2   109 44. That he denied all sacred initiations into Orders as leaving no character behinde them 3   91 45. That Vowing of Virginity is a Doctrine of Devils     OF SAINTS 3   130 46. That such Christians who do worship Saints border on Idolatry 3   133 47. That it is needless to adorn the shrines of Saints or to go in Pilgrimage to them 3   124 48. That miracles conceived done at Saints shrines may be delusions of the Devil 125 3   115 49. That Saints prayers either here or in heaven are onely effectual for such as are good     OF THE KING 1 2 3 79 50. That it is lawful in Causes Ecclesiastical and matters of faith after the Bishops sentence to appeal to the secular Prince 1 3 1 81 51. That Dominion over the creature is founded in grace 1 3 3 83 52. That God devesteth him of all right who abuseth his power     OF CHRIST 1 2 3 43 53. That Christ was a man even in those three dayes wherein his body did lie in the grave 1 2 3 44 54. That the Humanity of Christ being separated is to be worshipped with that adoration which is called LATRIA 1 1 3 44 55. That Christ is the Humanity by him assumed     OF GOD. 2   160 56. That God loved David and Peter as dearly when they grievously sinned as he doth now when they are possessed of glory 1 2 3 82 57. That God giveth no good things to his enemies 2   135 58. That God is not more willing to reward the good then to punish the wicked     59. That all things a Waldensis in several places laieth this to his charge come to pass by fatal necessity 1 1 1 13 60. That God could not make the world otherwise then it is made 1 1 1 10 61. That God cannot do any thing which he doth not do     62. That God cannot make that something should return into nothing 7. Here the ingenuous Reader must acknowledg Much pitty that Wicliffs own books are lost that many of these opinions are truths at this day publickly professed in the Protestant Church For the rest what pitty is it that we want Wicliffe's works to hear him speak in his own behalf Were they all extant therein we might read the occasion intention and connexion of what he spake together with the limitations restrictions distinctions qualifications of what he maintained There we might see what was the overplus of his passion
dicti Concilii inibi statui ac ordinari contigerit Promittentes promittimus bona fide nos ratum gratum firmum perpetuò habiturum * * Habiturum in M.S. totum quicquid per dictos Ambassiatores Oratores Procuratores nostros aut majorem partem eorundem actum factum seu gestum fuerit in praemissis in singulis praemissorum hoc idem cum de super hiis certiorati fuerimus quantum ad nos Christianum Principem attinet executioni debitae curabimus demandare In cujus rei testimonium has liter as nostras fieri fecimus patentes Dat. July 10. 1. sub Magni Sigilli nostri testimonio in Palatio nostro West 10 die Julii Per Concilium THe King to all whom c. Greeting a The Latin running on all in one continued sentence we are sain to divide it into many for the mere clearness Know that according to the Decrees of the late Council of Constance the present Council of Basil is actually celebrated under the Most Holy Father Lord Eugenius the fourth Pope We being often instigated to be present at the same Councel not onely on the behalf of the same Councel by their Orators especially dispatched to us for that purpose but also by the Letters Apostolical and Imperial and the Letters of very many other Fathers of the Holy Mother Church and of Secular Princes And we desiring to be present thereat to the praise of God prosperity of the Holy Mother Church and her desired Honour and chiefly for the exaltation of the Catholick Faith being on just reason hindred with many and several occasions cannot as we would be personally present thereat Wherefore by these presents we constitute make and depute the venerable Fathers Robert Bishop of London Philip Bishop of b A City in Normandy Lisieux John Bishop of Rochester John Bishop of Baieux Bernard Bishop of Aix and our most dear Cousin Edmund Earl of Morton our beloved Nicolas Abbot of Glasto William Abbot of S t Maries in York and William Prior of Norwich and our beloved and trusty Henry Broumflete Knight M r Thomas Broun Doctor of Laws Dean of Sarum John Colluelle Knight M r Peter Fitz-Maurice D. D. and M r Nicholas David Arch-Deacon of Constance Licentiat in both Laws our Ambassadours Orators true and undoubted Proctors Actors Factors and special Messengers Giving and we give to them and the greater part of them Power and Command as well general as special in our Name and for Us to be present in the same Councel to treat debate and conclude as well of these things which may concern the support of the Orthodox Faith the Pacification of Kings and Princes as also upon either a perpetual Peace or else a Cessation from War betwixt Us and Charles of France our Adversary Impowring them also to treat commune and appoint moreover to consent and if need be dissent in those things which shall happen there to be established and ordained according to the deliberations of the aforesaid Councel Promising and we do promise on good faith that whatsoever shall be acted done or managed in the premisses and every one of them by our aforesaid Ambassadors Orators and Proctors or the greater part of them we shall have and account for ratified welcome and firm for ever Habiturum in M. S. And when we shall be certified of and upon the same we shall care to command the due execution so far as appertaineth to Us and a Christian Prince In witness whereof We have made these our Letters Patent Given under our Great Seal being our witness in our Palace at Westminster July 10. So eminent an Instrument of so great importance must not pass without some of our observations thereupon 2. The Councel of Basil is said to be assembled according to the Decrees of the late Councel of Constance Why the Pope declines general Councels in our age wherein it was constituted that within so many years a General Councel should be called For seeing the Church was subject to contract Rust in Doctrine and manners frequency of Councels was conceived the best way to scoure the same But the Pope lately hath willingly forgotten this Canon no General Councel being called since that of Trent wherein all the Power and profit of the Pope was secured under the Notion of Articles of the Faith since which time his Holiness thought it not safe to tamper with a new Councel as which might impair but could not improve his condition 3. See we here fourteen Ambassadours sent to Basil England must send four might send more Bishops to a general Councel Bishops 5. Earl 1. not that he was to vote in the Councel but onely behold the transactions thereof Abbots 2. Prior 1. Knights 2. Doctor in Divinity 1. Doctors of Law 2. all Interests being in them represented When therefore we read in Roger Hoveden and a Simon Dunelmen others ad generale Concilium Domini Papae quatuor Episcopi de Anglia tantùm Romam mittendi sunt onely four English Bishops are to be sent to Rome to a general Councel of the Pope understand it that such a number is sufficient England needed to send but so many though if pleased might send more confined by no other command save the Kings free discretion And seeing Basil was little above the half way to Rome the journey being shorter the more messengers were imployed 4. The three French Bishops sent by the King English puissance in France speak the great Command which King Henry as yet had in France especially if as I take it by Aquensis Aix be mentioned scited in the furthermost parts of Provence though even now the English power in France was a waining 5. John Langdon the learned Bishop of Rochester Bishop of Rochester here mentioned was John Langdon intruded by the Pope into that Bishoprick to the apparent prejudice of the Arch-Bishop of Canterbury For the Bishop of Rochester was accounted Canterburies Chaplain to whom he owed his Spirituals and Temporals as his Patron and founder though now the Pope contrary to the Arch-Bishops will and right forced this Langdon into the place But indeed he was a learned man dying this year in his Embassie at Basil and deserved far better preferment then the poor Bishoprick of Rochester But yet as some observe of Taylors that they make the largest garments when they have the least cloath allowed them so the poor Bishoprick of Rochester hath fared better then many richer Sees seeing Sacriledg would never feed on so bare a pasture 6. Observe the Method in the Nomination of these Commissioners Precedents for precedency wherein no wonder if the Bishops precede so great an Earl was it not fit that reverend Fathers should be placed before a dear Cousin besides the employment being of Church concernment Spiritual persons carried it clear in the race of dignity More strange it is to finde herein a
blood of Christ unworthily shall be guilty of the very body and blood of Christ Vers 28 c. Wherefore let every man first prove himself and so let him eat of this bread and drink of this drink for whosoever eateth or drinketh it unworthily he eateth and drinketh to his own damnation because he putteth no difference between the very body of Christ and other kindes of meat Justification Fiftly As touching the order and cause of our Justification We will that all Bishops and Preachers shall instruct and teach our people committed by Us to their spiritual charge that this word Justification signifieth remission of our sins and our acceptation or reconciliation into the grace and favour of God that is to say our perfect renovation in Christ Item That sinners attain this justification by contrition and faith joyned with charity after such sort and manner as we before mentioned and declared Not as though our contrition or faith or any works proceeding thereof can worthily merit or deserve to attain the said justification for the onely mercy and grace for the Father promised freely unto us for his Sons sake Jesus Christ and the merits of his blood and passion be the onely sufficient and worthy causes thereof And yet that notwithstanding to the attaining of the same justification God requireth to be in us not onely inward contrition perfect faith and charity certain hope and confidence with all other spiritual graces and motions which as we said before must necessarily concurre in remission of our sins that is to say our justification but also he requireth and commandeth us that after we be justified we must also have good works of charity and obedience towards God in the observing and fulfilling outwardly of his laws and commandements For although acceptation to everlasting life be conjoyned with justification yet our good works be necessarily required to the attaining of everlasting life And we being justified be necessarily bound and it is our necessary duty to doe good works according to the saying of S. Paul s s Rom. 8. 12 c. We be bound not to live according to the flesh and to fleshly appetites for if we live so we shall undoubtedly be damned And contrary if we will mortifie the deeds of our flesh and live according to the spirit we shall be saved For whosoever be led by the spirit of God they be the children of God And Christ saith t t Mat. 19. 17. If you will come to heaven keep the commandements And Saint Paul speaking of evil works saith u u Gal. 5. 21. Whosoever commit sinfull deeds shall never come to heaven Wherefore We will that all Bishops and Preachers shall instruct teach Our people committed by Us unto their spiritual charge that God necessarily requireth of us to doe good works commanded by him and that not onely outward and civil works but also the inward spiritual motions and graces of the Holy Ghost that is to say to dread and fear God to love God to have firm confidence and trust in God to invocate and call upon God to have patience in all adversities to have sin and to have certain purpose and will not to sin again and such other like motions and virtues For Christ saith w w Mat. 5. 20. Except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees ye shall in no case enter into the kingdome of heaven that is to say We must not only do outward civil good works but also we must have these foresaid inward spiritual motions consenting and agreeable to the law of God Articles concerning the laudable Ceremonies used in the Church of Christ and first of Images As touching Images truth it is that the same have been used in the Old Testament and also for the great abuses of them sometime destroyed and put down And in the New Testament they have been also allowed as good Authors doe declare Wherefore We will that all Bishops and Preachers shall instruct and teach Our people committed by Us to their spiritual charge how they ought and may use them And first that there be attributed unto them that they be representers of virtue and good example And that they also be by occasion the kindlers and stirrers of mens mindes and make men oft to remember and lament their sins and offences especially the images of Christ and our Lady And that therefore it is meet that they should stand in the Churches and none otherwise to be esteemed And to the intent that rude people should not from henceforth take such superstition as in time past it is thought that the same hath used to doe We will that Our Bishops and Preachers diligently shall teach them and according to this doctrine reform their abuses for else there might fortune idolatry to ensue which God forbid And as for sensing of them and kneeling and offering unto them with other like worshippings although the same hath entered by devotion and falne to custome yet the people ought to be diligently taught that they in no wise doe it nor think it meet to be done to the same images but onely to be done to God and in his honour although it be done before the images whether it be of Christ of the Crosse of our Lady or of any other Saint beside Of honouring of Saints At touching the honouring of Saints We will that all Bishops and Preachers shall instruct and teach Our people committed by Us unto their spiritual charges that Saints now being with Christ in heaven be to be honoured of Christian people in earth but not with that confidence and honour which are onely due unto God trusting to attain at their hands that which must be had onely of God But that they be thus to be honoured because they be known the elect persons of Christ because they be passed in godly life out of this transitory world because they already doe reigne in glory with Christ and most speically to laud and praise Christ in them for their excellent virtues which he planted in them for example of and by them to such as yet are in this world to live in virtue and goodnesse and also not to fear to die for Christ and his cause as some of them did And finally to take them in that they may to be the advancers of our prayers and demands unto Christ By these waies and such like be Saints to be honoured and had in reverence and by none other Of Praying to Saints As touching Praying to Saints We will that all Bishops and Preachers shall instruct and teach Our people committed by Us unto their spiritual charge that albeit grace remission of sin and salvation cannot be obtained but of God onely by the mediation of our Saviour CHRIST which is onely sufficient Mediatour for our sins yet it is very laudable to pray to Saints in heaven everlastingly living whose charity is ever permanent to be Intercxessors and to pray for
carie this style in their superscription To the Students at Zurich But behold their names Robert Horne Richard Chambers Thomas Leaver Nicolas Karvile John Mullings Thomas Spenser Thomas Bentham William Cole John Parkhurst Roger Kelke Robert Beamont Laurence Humsrey Henry Cockraft John Pretio 6. Frankford on the Meine Where they found the State very favourable unto them And this was the most visible and conspicuous English Church beyond the seas consisting of c Tr. of Fr. pag. 20. 25. Iohn Bale Edmond Sutton Iohn Makebraie William Whittingham Thomas Cole William Williams George Chidley William Hammon Thomas Steward Thomas Wood. Iohn Stanton William Walton Iasper Swyft Iohn Geofric Iohn Graie Mighell Gill. Iohn Samford Iohn wood Thomas Sorby Anthonie Cariar Hugh Alford George Whetnall Thomas Whetnall Edward Sutton Iohn Fox Laurence Kent William Kethe Iohn Hollingham Here we omit their petty Sanctuaries having like d 1 Sam. 30. 31 David places where himself and his men were wont to haunt Deesburgh VVormes c. Where their stragling numbers amounted not to the constitution of a Church If these Congregations be compared together Emden will be found the richest for substance there the Merchants which bear the bagg VVeasel the shortest for continuance Arrow the slenderest for number Strasburgh of the most quiet temper Zurich had the greatest scholars and Frankford had the largest priviledges Nor let any wonder if some in these Catalogues assigned to one colonie were afterwards found in another seeing the Apostles e Heb. 13. 14. expression VVe have here no biding City hath in it a single truth in time of peace and at least a double one in time of persecution men slitting from place to place as they were advised by their own security Know also that besides these the first founders of these severall Congregations many additional persons coming afterwards out of England joyned themselves thereunto 42. Come we now to set down the sad troubles of Frankford A brief introduction to the troubles of Frankford rending these banished exiles asunder into severall factions This I dare say if the Reader takes no more delight in perusing than I in penning so dolefull a subject he will shew little mirth in his face and feel less joy in his heart However we will be somewhat large and wholy impartial in relating this sorrowfull accident the rather because the penn-knives of that age are grown into swords in ours and their writings laid the foundations of the fightings now adayes 43. The English exiles came first to Frankford Iune the 24 th A Church at Faankford first granted to the English and on the 14 th of Iuly following by the speciall favour and mediation of M r. Iohn Glauberg one of the chief Senatours of that State had a Church granted unto them yet so as they were to hold the same in Coparcenie with the French-Protestants they one day and the English another and on Sunday alternately to chuse their hours as they could best agree amongst themselves The Church was also granted them with this proviso a Tr. of Fr. pag. 6. That they should not dissent from the French in doctrine or ceremonie lest thereby they should minister occasion of offence On the 29 th of the same moneth our English with great joy entred their new Church and had two Sermons preached therein to their singular comfort About which time they constituted their Church choosing a Minister and Deacons for a time and out of conformity to the French abrogated many things formerly used by them in the Church of England as namely 1. They concluded that the answering aloud after the Minister should not be used 2. The Letanie Surplice and other ceremonies in Service and Sacraments they omitted both as superstuous and superstitious 3. In place of the English Confession they used another adjudged by them of more effect and framed according to the b Tr. of Fr. pag. 7. State and Time 4. The same ended the people sung a Psalme in meeter in a plain tune 5. That done the Minister prayed for assistance of Gods Spirit and so proceeded to the Sermon 6. After Sermon a generall prayer for all States and particularly for England was devised which was ended with the Lords prayer 7. Then followed a rehearsall of the Articles of Belief which ended the people sung another psalme as before 8. Lastly the Minister pronounced the blessing The peace of God c. or the like and so the people departed What is meant by framing their Confession according to the State and Time I understand not must our confessions as our clothes follow the fashions of the State and place we live in except it be this that it was made more particularly not only for sinners but for exiles acknowledging their present banishment justly inflicted on them for their offences The prayer devised after Sermon according to the genuine sense of the word seems no extemporary prayer then conceived by the Minister but a set forme formerly agreed upon by the Congregation Thus have we a true account of their Service conceive it onely of such things wherein they differed from the English Liturgy not of such particulars wherein they concurr'd therewith the cause as I conceive why no mention of reading of psalms and chapters in their Congregation These certainly were not omitted and probably were inserted betwixt the Confession and singing the first psalme 44. Thus setled in their Church Other English Congregations invited to Frankford their next care was to write letters Dated August the first to all the English Congregations at Strasburgh Zurich Weasel Emden c. to invite them with all convenient speed to come and joyne with them at Frankford This is the Communion of Saints who never account themselves peacably possessed of any happiness untill if it be in their power they have also made their fellow-sufferers partakers thereof However this their invitation found not any great entertainment amongst the other English Church-Colonies all delaying and some denying to come but especially those of Zurich were most refractory and shewed least inclination to repair to Frankford 45. This occasioned severall reiterated letters from Frankford Those of Zurich quickned by importunity pressing and requiring those of Zurich deeply to weigh this matter of Gods calling and the necessity of uniting themselves in one Congregation Let none say that Frankford might as well come to Zurich as Zurich to Frankford because the English-Zurichians though not in number in learning and quality equalled if not exceeded those of Frankford For Frankford was neerer to England and more convenient for receiving intelligence thence and returning it thither Besides all Christendome met at Frankford twice a yeer the vernal and autumnal mart and grant there was more learning at Zurich there were moe books at Frankford with conveniences to advance their studies But chiefly at Frankford the Congregation enjoyed most ample priviledges and it was conceived it would much conduce to the
credit and comfort of the English Church if the dispersed handfulls of their exiles were bound up in one sheaf united into one congregation where they might serve God in purity of faith and integrity of life having both Doctrine and Discipline free from any mixture of superstation 46. Notwithstanding this their importunity But refuse to communicate with them those of Zurich made no other addresses to Frankford than by dilatory letters excusing themselves from coming thither Some saw no absolute necessity that all the English should repair to one place conceiving it rather safer to adventure themselves in several bottoms and live in distinct Colonies Others were displeased with the imperative stile of the letter from Frankford requiring them to come thither exceeding the bounds of counsell for convenience into command for conscience yea charging recusancy herein as a sin on the soul of the refusers They pleaded they were already peacably seated and courteously used at Zurich and to goe away before they had the least injury offered them was to offer an injury to those who so long and lovingly had entertained them Some insisted on the material point how they should be maintained at Frankford there being more required to their living there than their bare coming thither But the main was those of Zurich were resolved no whit to recede from the liturgie used in England under the reign of King Edward the 6 th and except these of Frankford would give them assurance that comming thither they should have the full and free use thereof they utterly refused any communion with their Congregation SECTION Anno Dom. 1556. III. To the right worshipfull Sr. HENRY WROTH Knight SIr it is my desire fitly to suite my dedications to my respective Patrons that what is wanting in the worth of the present may be partly supplied in the propernes thereof which made me select this parcell of my History for your Patronage I finde Sr. Thomas Wroth your great-grandfather of the Bedchamber and a favourite to King Edward the 6 th who as I am informed at his death passed out of the armes of him his faithfull Servant into the embraces of Christ his dearest Saviour Soon after Sr. Thomas found a great change in the English Court but no alteration as too many did to their shame in his own conscience in preservation whereof he was fain to fly beyond the Seas To be a fugitive is a Sin and shame but an honour to be a voluntary Exile for a good cause Hence it is that I have seen in your ancient House at Durance the * * viz. a Lions Head erazed crest of your Armes with the extraordinary addition of Sable vvings somewhat alluding to those of Bats to denote your ancestours dark and secret flight for his safety However God brought him home again on the silver vvings of the Dove when peaceably restoring him in the dayes of Q. Elizabeth to his large Possessions In a word I may wish you and yours less mediate trouble then he had in the course of his Life but cannot desire you more final happines in the close thereof T F. ABout this time M r. John Knox came from Geneva Mr. Knox chosen constant Minister at Frankford and was chosen by the Congregation of Frankford for their constant Minister Let none account it incongruous that among so many able and eminent English Divines a Scotchman should be made Pastour of the English Church seeing M r. Knox his reputed merit did naturalize him though a forrainer for any Protestant Congregation At which time also M r. Chambers and M r. Edmond Grindal came thither as Agents with a letter from the Congregation of Strasburgh This Strasburgh as in the position thereof it is almost seated in the just midd-way betwixt Zurich and Frankford so the English there residing embraced a moderate and middle expedient betwixt the extremities of the two foresaid Congregations These made a motion that they might have the a Tr. of Fr. pag. 24. substance and effect of the Common prayer-book though such ceremonies and things which the Countrie could not bear might well be omitted Knox and Whitingam asked them what they meant by the substance of the Book and whilest the other wanted commission to dispute the point the motion for the present came to no perfection 2. However it gave occasion that Mr. Knox The Liturgie of England tendred to Mr. Calvin and his censure thereof and others in Frankford drew up in Latine a platforme or description of the Liturgie as used in England under King Edward and tendered the same to the judgement of M r. John Calvin in Geneva to pass his sentence thereon This is that M r. Calvin whose care of all the Churches is so highly commended by some and as much censured is he by others as boasting himself in another mans line and medling with forraine matters which did not belong unto him Take M r. Calvins judgment herein from his own letter bearing date the 20 th of January following In the Liturgie of England I see there are many tolerable foolish things by these words I mean that there is not that purity which were to be desired These vices though they could not at the first day be amended yet seeing there was no manifest impiety they were for a season to be tolerated Therefore it was lawfull to begin of such rudiments or abcedaries but so that it behooved the learned grave and godly Ministers of Christ to enterprize further and to set forth some thing more filed from rust and purer This struck such a stroke especially in the Congregation of Frankford that some therein who formerly partly approved did afterward wholy dislike and moe who formerly dislik'd did now detest the English Liturgie 3. In this case stood matters in Frankford Dr. Cox and others aâ—tive at Frankford when D r. Richard Cox with some of his friends out of England arrived there This Doctour was a man of an high spirit deep learning unblameable life and of great credit amongst his Countrie-men for he had been Tutour unto Edward the 6 th And well may the nurse herself be silent whilest the well battleing of the babe pleads aloud for her care and diligence as here the piety and pregnancie of his Prince-pupill added much to D r. Cox his deserved reputation He with others coming into the Congregation March 13. discomposed the model of their service first answering aloud after the Minister and on the Sunday following one of his company without the consent and knowledge of the Congregation got up into the pulpit and there read all the a Tr. of Fr. pag. 38. Letanie Knox highly offended hereat in the afternoon preaching in his course out of Genesis of Noahs nakednesse in his tent took occasion sharply to tax the authours of this disorder avowing many things in the English Book to be superstitious impure and imperfect and that he would never consent they should be received
of Warning The Protestants triumph on the other side seeing besides that both sides were warned at the same time that Party sent a challenge and gave the first defiance in their late Declaration and now it was Senselesse in them to complain that they were set upon unawares That if the truths were so clear as they pretended and their learning so great as was reputed little Study in this Case was required That Bacon was appointed Moderator not to decide the matters Controverted but to regulate the manner of their Disputation whereunto his known Gravity and Discretion without deep learning did sufficiently enable him That it was an old Policy of the Papists to account every thing fundamentall in Religion which they were loth should be removed and that the receiving of erroneous principles into the Church without examination had been the mother of much ignorance and security therein For the preventing of the farther growth whereof no fitter means then an unpartiall reducing of all Doctrines to the triall of the Scriptures that their declining the Disputation manifested the badnesse of their Cause seeing no pay-master will refuse the touch or scales but such as suspect their Gold to be base or light That formerly Papists had disputed those points when power was on their side so that they loved to have Syllogisms in their mouths when they had swords in their hands 14. It remaineth now Nine Bishops now dead that we acquaint the reader how the popish Bps. were disposed of who now fell under a 4. fold division 1 Dead 2 Fled 3 Deprived 4 Continued There were nine of the first sort who were of the Death-gard of Q. Mary as expiring either a little before her decease viz. John Capon Robert Parfew Maurice Griffin William Glyn. B p. of Sarisbury Hereford Rochester Bangor These were Q. Mary her Vshers to her grave Or a little after her departure as Riegnald Pole John Hopton John Brookes John Holyman Henry Morgan B p. of Canterbury Norwich Glocester Bristol S. Davids These were Q. Maries trainbearers to the same 15. Three only made their flight beyond the seas Three fled beyond the Seas namely 1. Thomas Goldwell of S t. Asaph who ran to Rome and there procured of the Pope the renewing of the indulgences for a set time to such as superstitiously repaired to the well of S t. Winnifride 2. Cuthert Scot of Chester who afterwards lived and died at Lovain 3. Richard Pates of Worcester whose escape was the rather connived at because being a moderate Man he refused to persecute any Protestant for his difference in religion 16. Be it here remembred 〈…〉 that the See of Worcester had nine Bishops successively whereof The four first being all Italians none of them lived there The five last Latimer Bel Heath Hooper Pates none of them died there as either resigning removed or deprived and all five were alive together in the raigne of Q. Mary As for Pates we finde him thus subscribing the councell of Trent Richardus Patus Episcopus Wigorniensis under-writing only in his private and personall capacity having otherwise no deputation as in any publick imployment 17. The third sort succeeds The rest restrained of such who on the refusall of the oath of supremacy were all deprived though not restrained alike Bonner was imprisoned in the Marshalsea a Jaile beeing conceived the safest place to secure him from peoples fury every hand itching to give a good squeeze to that Spunge of Blood White and Watson Bishops of Winchester and Lincoln died in durance their liberty being inconsistent with the Queens safety whom they threatned to excommunicate 18. As for Bishop Tonstal and Thyrlby they were committed to Arch-Bishop Parker Here they had sweet chambers soft beds warme fires plentifull and wholsome diet each Bishop faring like an Arch-Bishop as fed at his table differing nothing from their former living save that that was on their own charges and this on the cost of another Indeed they had not their wonted attendance of supperfluous Servants nor needed it seeing a long train doth not warme but weary the wearer thereof They lived in 〈◊〉 custody and all things considered custody did not so soure their freedome as freedome did sweeten their custody 19. The rest though confin'd for a while soon found the favour to live Prisoners on their Parole Some living in their own Houses having no other Jaylour than their own promise Thus Poole of Peterburgh Turbervile of Exeter c. lived in their own or their friends houses The like liberty was allowed tho Heath Arch-Bishop of Yorke who like another Abiathar * 1 King 2. 26. sent home by Solomon to his own fields in Anathoth lived cheerfully at Chobham in Surry where the Queen often courteously visited him 20. Popish writers would perswade people Cruelty causelessly complainâ—d of that these Bishops were cruelly used in their prisons should their hyperbolicall expressions be received as the just measure of truth Carceribus varijsque cusodiis commissi longo miseriarum taedio extincti sunt De Schism Ang. pag. 335. saith Sanders Confessor obiit in vmculis saith Pitzeus of White A great cry and a little pain Many of our poor Protestants in the Marian dayes said lesse and suffered more They were not sent into a complementall custody but some of them thrust into the prison of a prison where the Sun shined as much to them at mid-night as-at noon-day Whereas Abbot Feckenham of Westminster who as a Parliamentary Baron may goe in equipage with the other Bishops may be an instance how well the Papists were used after their deprivation For He grew Popular * Camdens Eliz. in hoc Anno. for his alms to the poor which speaks the Queens bounty to Him in enabling him a prisoner to be bountifull to others 21. Onely one Bishop conformed himself to the Queens commands One Bishop continued and was continued in his place viz. Anthony Kitchin alias Dunstan of Landaffe Camden calls him Sedis sâ—ae calamitatem The bane of his Bishoprick wasting the lands thereof by letting long leases as if it were given to Binominous Bishops such as had two Names to be the empairers of their Churches as may appear by these 4. contemporaries in the raigne of K. Henry the 8. John Capon John Voisey Robert Parfew Anthony Kitchin alias Salcot Harman Warton Dunstan spoiled Sarisbury Exeter S t. Asaph Landaffe I know what is pleaded for them that Physicians in desperate consumptions prescribe the shaving of the Head which will grow again to save the life and that these Bishops fearing the finall alienation of their lands passed long leases for the prevention thereof though whether Policy or Covetousnesse most shared in them herein we will not determine Only I finde a mediate successour * Godwin in the Bps. of Landaffe of Kitchins and therefore concerned to be knowing therein much excusing him from this common defamation of wronging his See because many
and the Scotch in the minority of King James exacted it of Noblemen Gentlemen and Courtiers which here was extended onely to men of Ecclesiastical function Not that the Queen and State was careless of the spiritual good of others leaving them to live and believe as they list but because charitably presuming that where Parishes were provided of Pastors Orthodox in their judgments they would by Gods blessing on their preaching work their people to conformity to the same opinions * Querie about the 20 Article whether shufled in or no. Some question there is about a clause in the twentieth Article whether originally there or since interpolated Take the whole a Pag. 98. Article according to the common Edition therof Twentieth Article of the Authority of the Church The Church hath power to decree Rites or Ceremonies and authority in controversies of faith And yet it is not lawful for the Church to ordain any thing that is contrary to Gods word neither may it so expound one place of Scripture that it be repugnant to another Wherefore although the Church be a Witness and keeper of holy writ yet as it ought not to decree any thing against the same so besides the same ought it not to enforce any thing to be believed for necessity of salvation Take along with this the bitter invective of a modern b Mr Burton in his Apologie Minister who thus laieth it on with might and main on the backs of Bishops for some unfair practice herein in an epistle of his written to the Temporal Lords of His Majesties Privy Councel reckoning up therein Fourteen Innovations in the Church The Prelates to justifie their proceedings have forged a new Article of Religion brought from Rome which gives them full power to alter the Doctrine and Discipline of our Church at a blow and have foisted it into the twentieth Article of our Church And this is in the last edition of the Articles Anno 1628. in affront of his Majesties Declaration before them The clause forged is this The Church that is the Bishops as they expound it hath power to decree rites and ceremonies and authoritie in matters of faith This clause is a forgery fit to be examined and deeply censured in the Star-chamber For it is not to bee found in the Latin or English Articles of Edward 6 or Queen Elizabeth ratified by Parliament And if to forge a Will or writing be censurable in the Star-chamber which is but a wrong to a private man How much more the forgery of an Article of Religion to wrong the whole Church and overturn Religion which concerns all our souls 57. Such as deal in niceties discover some faltering from the truth in the very words of this grand Delator The accuser his first mistake For the Article saith that The Church hath authority in controversies of faith He chargeth them with challenging authority in matters of Faith Here some difference betwixt the terms For matters of faith which all ought to know and believe for their souls health are so plainly setled by the Scriptures that they are subject to no alteration by the Church which notwithstanding may justly challenge a casting voice in some controversies of faith as of less importance to salvation 58. But to come to the main matter The dubious appearing of this clause this clause in question lieth at a dubious posture at in and out sometimes inserted sometimes omitted both in our written and printed copies Inserted in The originall of the Articles 1562 as appeareth under the hand of a Publick Notary whose inspection and attestation is only decisive in this case So also Anno 1593. and Anno 1605. and Anno 1612. all which were publick and authentick Editions Omitted in The English and Latine Articles set forth 1571. Anno Dom. 1563. Anno Regin Eliza. 5. when they were first ratified by Act and whose being as obligatory to punishment beares not date nine yeers before from their composition in Convocation but hence forward from their confirmation in Parliament And now to match the credit of private Authours in some equality we will weigh M r. Rogers Chaplain to Arch-Bishop Whitgift inserting this clause in his Edition 1595. against D r. Mocket Chaplain to Arch-Bishop Abbot omitting it in his Latine translation of our Articles set forth 1617. 59. Arch-bishop Laud Arch-Bishop Land his opinion in the point in a speech which he made in the Star-Chamber inquiring into the cause why this clause is omitted in the printed Articles 1571. thus expresseth himself * * In his speech made Iune 14. 1637. pag. 65. Certainly this could not be done but by the malicious cunning of that opposite Faction And though I shall spare dead mens names where I have not certainty Yet if you be pleased to look back and consider who they were that governed businesses in 1571. and rid the Church allmost at their pleasure and how potent the Ancestors of these Libellers began then to grow you will think it no hard matter to have the Articles printed and this clause left out I must confess my self not so well skilled in Historicall Horsemanship as to know whom his Grace designed for the Rider of the Church at that time It could not be Arch-Bishop Parker who though discreet and moderate was sound and sincere in pressing conformity Much less was it Grindall as yet but Bishop of London who then had but little and never much influence on Church-Matters The Earle of Leicester could not in this phrase be intended who alike minded the insertion or omission of this or any other Article As for the non-Conformists they were so far at this time from riding the Church that then they first began to put foot in stirrup though since they have dismounted those whom they found in the saddle In a word concerning this clause whether the Bishops were faulty in their addition or their opposites in their Substraction I leave to more cunning State-Arithmeticians to decide 60. One Article more we will request the Reader to peruse An Article to confirme the Homilies made in King Edward his reign as the subject of some historicall debates which thereon doth depend 35. Article of Homilies The second Booke of Homilies the severall titles whereof we have joyned under this Article doth contain a godly and wholsome Doctrine and necessary for these times as doth the former Booke of Homilies which were set forth in the time of Edward the sixth and therefore we judge them to be read in Churches by the Ministers diligently and distinctly that they may be understood of the People See we here the Homilies ranked into two formes Anno Regin Eliza. 4. The first such as were made in the Raign of Edward the sixth being twelve in number Of which the tenth of obedience to Magistrates was drawn up at or about Kets Rebellion in a dangerous juncture of time For as it is observed of the Gingles or S t.
then the value of the gift To the City of Zurich a Present which they converted into a piece of Plate with Jewells Arms thereon To severall Scholars large Legacies To the Church of Salisburie a fair Library and another to the Church of England I mean his learned APOLOGIE It is hard to say whether his soul or his Ejaculations arrived first in Heaven seeing he prayed dying and died praying He was buried in the Quire by Bishop Wivill Two Champions of the Church lying together one who with his sword proffered to maintain the Lands The other who with his penn defended the Doctrine thereof In the absence of Doctor Humfreys designed for that service M r. Giles Laurence preached his Funeralls who formerly being Tutor to the Children of S r. Arthur Darcy by Algate in London in Queen Maries dayes preserved Jewells life and provided accommodation for his flight beyond the Seas 3. Hitherto Subscription why now more rigorously urged the Bishops had been the more sparing in pressing and others more daring in denying subscription because the Canons made in the Convocation 1563 were not for 9. years after confirmed by act of Parliament But now the same being ratified by Parliamentall authority they began the urging thereof more severely then before which made many dissenters keep their private meetings in a Bp. Bancrost in his English Scottizing 3. Book 1. Cap. woods fields their friends houses c. b Tho. Cartwrights second reply Pag. 38. I say private meetings for Conventicles I must not call them having read what one hath written that name which agreeth to Anabaptists is too light and contemptuous to set forth such assembles where Gods Word and Sacraments are administred even by the confession of their adversaries 4. Indeed no disgrace is imported in the notation of the word Conventicle The true notion of a Conventicle sounding nothing else but a small Convention And some will say can the Infant the diminative be a tearm of reproach where the mother the privitive is creditable in the acception thereof However Custome the sole mint-master of currant words hath took of Conventitles from signifying a small number to denote the meeting of such how many soever in a clandestine way contrary to the commands of the present lawfull Authority 5. And now Thomas Cartwright chief of the nonconformists presents the Parliament with a Book cal'd an admonition T. C. presents to the Parliament an distrasted admonition some members taking distaste at the Title thereof For seeing Admonition is the lowest of Ecclesiasticall censures and a preparative if neglected to Suspension and Excommunication such suggested that if the Parliament complied not with this Admonitors desires his party whereof he the speaker would proceed to higher and lowder Fulminations against the Parliament Whereas admonition is a soft word in the Common but especially in the scripture acception thereof and may with humility on just occasion be tendered from Inferiours to any single Persons or Christian Corporation This Admonition contained their grievances who presented it with a declaration of the only way to redress them viz. by admitting that platforme which was there prescribed This not finding the entertainment it expected was seconded by another more importunate to the same effect 6. It will not be amiss to set down what writings Bandying of books betwixt two learned men chief of their parties pro and con passed on the occasion of this Booke between two eminent Authors of opposite parties 1. The Admonition first and second made by M r. Cartwright 2. The Answer to the Admonition by D r. John Whitgist 3. The reply to the answer of the Admonition by M. Tho. Cartwright 4. The defence of the answer by D r. John Whitgift This last kept the field and for ought I can finde received no solemn refutation 7. Sundry reasons are assigned of M r. Cartwrights silence Severall reasons of Mr. Cartwrights not replying again all beleeving as they are affected and most being affected as led by their interest Some ascribed it to his weakness who having spent all his powder and shot in former fights was forced to be quiet for the future Others to his pride undervaluâ—ng what he could not over-come counting Whitgifts last answer no answer but a repetition of what was confuted before Others imputed it to his Patience seeing otherwise multiplying of Replies would make brauls infinite and whilst women strive for the last word men please themselves with the lost reason Others to the policy of that party resolving to go a new way to waâ—k and to turne their serious books into Satyricall pamphlets Some few attributed it to M r. Cartwrights modest respect to his Adversary who had gotten the upper ground of him Whitgist being soon after made BP and Arch Bishop though in my minde this would more heighten then abate their opposition 8. The Nonconformists though over-powred for the present in Parliament The first Presbytery in England set up at Wandsworth in Surrey yet found such favour therein that after the dissolution thereof they presumed to erect a Presbitery at a Bp Bancrost English Scottizing 3. Book cap. 1. Wandsworth in Surrey Eleven Elders were chosen therein and their Offices and generall rules by them to be observed agreed upon and described as appears by a bill indorsed with the hand of M r. Field the Lecturer as I take it of that place but living in London M r. Smith of Micham and M r. Crâ—ne of Roughampton neighbouring villages are mentioned for their approbation of all passages therein This was the first-born of all Presbytâ—ries in England and secundum usum Wandesworth as much honoured by some as secundam usum Sarum by others 9. It may seem a wonder that the Presbyterian discipline The chief non-consormitis in London should ripen sooner in this countrey Village then in London it self whereas yet they were not arrived at so formall a constitution though we may observe two sorts of Ministers First M r. 1 Field 2 Wilcox 3 Standen 4 Jackson 5 Bonhim 6 Sâ—intloe 7 Crane 8 Edmonds Afterwards M r. 1 Charke 2 Travers 3 Barber 4 Gardner 5 Cheston 6 Crooke 7 Egerton 8 The former of these were principally against Ministers attire and the common prayer booke The later indeavoured the modelling of a new discipline and it was not long before both streams uniting together Non-conformity began to bear a large and great Channell in the City of London 10. This same year happened a cruell massacre in Paris the French Protestants being bidden thither under the pretence of a nuptiall solemnitie The massacre in Paris But never were such black favours given at a wedding Admirall Coligny the pillar of the reformed Church being slain in his bed on Bartholomew-eve whose day then and for some years after was there remarkable for wet weather Bartholomeus flet quia Gallicus occubat Atlas Bartholomew bemoans with rain The Gallicke Atlas thereon slain William Cecill
stipend if every flock might have a preaching pastor which is rather to be wished then hoped for then were reading of Homilies altogether unnecessary but to supply that want of preaching Gods word which is the food of the soul growing upon the necessities before mentioned both in your brothers time and in your time also certain Homilies have been devised that the people should not altogether be destitute of instruction for it is an old proverb better a loaf then no bread Now for the second point which is concerning the learned exercises and conferences amongst the ministers of the Church I have consulted with divers of my brethren the Bishops who think of the same as I do a thing profitable to the Church and therefore expedient to be continued and I trust your Majesty will think the like when your Majesty shall have been informed of the matter and order thereof what authority it hath of the scriptures what commodity it bringeth with it and what discommodities will follow if it be clean taken away The authors of this exercise are the Bishops of the Diocess where this same is used who by the law of God and by the Canons and Constitutions of the Church now in force have authority to appoint exercise to their inferiour Ministers for encrease of learning and knowledge in the Scriptures as to them seemeth most expedient for that pertaineth ad disciplinam clericalem the time appointed for this exercise is once in a moneth or once in twenty or fifteen dayes at the discretion of the Ordinary The time of this exercise is two hours the place the Church of the 〈◊〉 appointed for the Assembly the matter entreated of is as followeth some text of Scripture before appointed to be spoken is interpreted in this order First the occasion of the place is shewed Secondly the end Thirdly the proper sence of the place Fourthly the property of the words and those that be learned in the tongues shewing the diversity of interpretations Fiftly where the like phrases are used in scriptures Sixtly places of scripture that seem to repugne are reconciled Seventhly the arguments of the text are opened Eightly it is declared what vertues and vices are therein couched and to which of the commandements they do appertain Ninâ—hly how the like hath been wrested by the adversary if occasion so require Tenthly and lastly what doctrine of faith and manners the said text doth contain the conclusion is with a prayer for your Majesty and all estates as is appointed by the book of Common-Prayer and a psalm These orders â—ollowing are also observed by the said exercise First two or three of the gravest and best learned pastors are appointed of the Bishops to be Moderators in every Assembly no man may speak unless he be first allowed by the Bishop with this proviso that no lay man be suffered to speak at any time no controversy of this present time and state shall be moved and dealt withall if any attempt the contrary he is put to silence by the Moderator none is suffered to glance openly or covertly at persons publick or private neither yet any one to confute one another if any man utter a wrong sence of scripture he is privately admonished thereof and better instructed by the Moderators and other his fellow Ministers if any man use immoderate speeches or unreverend gesture or behaviour or otherwise be suspected in life he is likewise admonished as aforesaid if any man do vilify or break these orders he is presented to the Bishop to be corrected The ground of this or like exercises is of great and ancient authority for Samuel did practise such like exercises in his time at Naioth in Ramath and Bethel 1 Sam. 10. 2 19. So did Elizeus the prophet at Jerico which studious persons in those dayes were called filij Prophetarum the disciples of the Prophets that being exercised in the knowledg and study of the scriptures they might be able men to serve in Gods Church as that time required St. Paul also doth make express mention 1 Cor. 14. that the like in effect was used in the primitive Church and giveth order for the same that 2 or 3 should speak by course he meaneth and the rest shall keep silence That exercise in the Church in those dayes St. Paul calleth Prophetia and the speaker Prophetas terms very odious in our dayes to some because they are not rightly understood for indeed propheta in that and like places of the same Paul doth not as it doth sometimes signifie prediction of things to come which thing or which gift is not now ordinary in the Church of God but signifieth thereby the assent and consent of the scriptures And therefore doth St. Paul attribute unto these that be called Prophetae in that chapter doctrinam ad aedificationem exortationem consolationem This gift of expounding and interpreting the scriptures was in St. Pauls time given unto many by a speciall miracle without study so was also by miracle the gift to speak strange tongues which they had never learned But now miracles ceasing men must attain to the Hebrew Greek and Latine tongues c. by travell and study God giveth the encrease so must men also attaine by the like means to the gifts of expounding and interpreting the scriptures and amongst other helps nothing is so necessary as these above named exercises and conferences amongst the ministers of the Church which in effect are all one with the exercises of students in Divinity in the Vniversities saving that the first is done in a tongue understanded to the more edifying of the learned hearers Howsoever report hath been made to your Majesty concerning these exercises yet I and others of York whose names are noted as followeth 1. Cantuariensis 2. London 3. Winc. 4. Bathon 5. Litchfield 6. Glocester 7. Lincolne 8. Chester 9. Exon. 10. Meneven al 's Davids Hereof as they have testified unto me by their letters have found by experience that these profits and commodities following have ensued of them 1. The ministers of the Church are more skillfull and more ready in the scriptures and more apt to teach their flocks 2. It withdraweth them from idleness wandring gaming c. 3. Some afore suspected in doctrine are brought to the knowledge of the truth 4. Ignorant ministers are driven to study if not for conscience yet for shame and fear of discipline 5. The opinion of lay men touching the ableness of the Clergy is hereby removed 6. Nothing by experience beateth down popery more then that 7. Ministers as some of my brethren do confess grow to such knowledge by means of those exercises that where afore were not able Ministers not 3 now are 30 able and meet to preach at Pauls cross and 40 or 50 besides able to instruct their own Cures so as it is found by experience the best means to encrease knowledge in the simple and to continue it in the learned only backward men in religion and
from the unity of the Church which in the execution of our ministry in participation of the publick prayers and Sacraments we have in our own example testified and by publick doctrine maintained And that the ministery of the word preached and publick administration of the Sacraments exercised in this land according to Authority is as touching the substance of it Lawfull and greatly blessed of God And lastly that we have and always will shew our selves obedient to Her Majesties authority in all causes Ecclesiasticall and civil to whomsoever it be committed and therefore that as poor but most faithfull subjects to Her Majesty and Ministers of Jesus Christ the great cause we have in hand and which consequently as we under your Honours correction judge the necessary reformation of many things in the Church according unto Gods word may have that sufficient hearing as all causes of our refusall to subscribe may be known and equally out of Gods word judged of and the lamentable estate of the Churches to which we appertain with the hard condition of us may in that manner that your Honours most excellent wisdom shall finde expedient in the pitty of Jesus Christ for the mean time be relieved the Lord Almighty vouchsafe for Jesus Christ his sake long to continue and bless your Honours wisdom and Councell to the great glory of God and the happy government of Her Majestie and flourishing estate of this Church of England Your Honours daily and faithfull Orators the Ministers of Kent which are suspended from the execution of their Ministery The Lords of the Councell sent this Petition with another Bill of complaint exhibited unto them against Edmond Freak Bishop of Norwich unto the Arch-Bishop of Canterbury What his answer was thereunto the reader may informe himself out of the following letter To the Lords of the Councell Most Honorable UPon Sunday last in the afternoon The Arch-Bishops letter in answer thereof M r. real brought unto me in your Lordships names two supplications or Bills of complaint exhibited unto your Lordships The one by certain Ministers of Suff. against their Diocesan there The other by some of Kent against my self with this further message that it was your desires I should come to the Court on Sunday next It may please your good Lordships to be advertised that it seemeth something strange to me that the Ministers of Suffolk finding themselves aggrieved with the doings of their Diocesan should leave the ordinary course of proceeding by Law which is to appeal unto me and extraordinarily trouble your Lordships in a matter not so incident as I think to that most honourable Board seeing it hath pleased Her Majesty Her own self in express words to commit these causes Ecclesiasticall to me as to one who is to make answer to God to her Majesty in this behalf my office also and place requiring the same In answer of the complaint of the Suffolk men of their Ordinaries proceeding against them I have herewith sent to your Lordships a Copie of a letter which I lately received from his Lordship wherein I think that part of their Bill to be fully answered and his doings to have been orderly and charitable Touching the rest of their Bill I know not what to judge of it neither yet of what spirit it cometh but in some points it talketh as I think modestly and charitably They say they are no Jesuits sent from Rome to reconcile c. True it is neither are they charged to be so but notwithstanding they are contentious in the Church of England and by their contentions minister occasion of offence to those which are seduced by Jesuits and give the arguments against the forme of publick prayer used in this Church and by law established and thereby encrease the number of them and confirm them in their wilfullnesse They also make a Schism in the Church and draw many other of her Majesties subjects to a misliking of her Laws and Government in causes Ecclesiasticall so far are they from perswading them to obedience or at least if they perswade them to it in the one part of her authority it is in causes civill they desswade them from it as much in the other that is in causes Ecclesiasticall so that indeed they pluck down with the one hand that which they seem to build with the other they say that they have faithfully traveled in perswading to obedience c. and have therein prevailed c. It is but their own testimony I think it were hard for them to shew whom they converted from Papistry to the Gospell But what stirrs and discentions they have made amongst those which professed the Gospel before they were taught by them I think it to be apparent It is notorious that in King Edwards time and in the beginning of her Majesties Reign for the space of divers years When this self same book of publick prayers was uniformally used c. by all learned Preachers maintained and impugned by none the Gospell mightily prevailed took great increase and very few were known to refuse to communicate with us in prayer and participation of the Sacraments But since this Schism and division the contrary effect hath fallen out and how can it otherwise be seeing we our selves condemn that publick form and order of prayer and administration of the Sacraments as in divers points contrary to the word of God from which as in like manner condemning the same the Papists do absent themselves In the later part of their Bill conteining the reasons why they cannot submit themselves to observe the form prescribed by the book in all points I wonder either at their ignorance or audacity They say that the Learned writers of our time have shewed their mislikings of some of our Ceremonies The most learned writers in our times have not so done but rather reproved the mislikers those few that have given contrary judgement therein have done more rashly then learnedly presuming to give their Censures of such a Church as this is not understanding the fruits of the cause Nor alledging any reason worth the hearing especially one little Colledge in either of our Universities containing in it more learned men then in their Cities But if the authority of men so greatly move them why make they so small account of those most excellent and learned Fathers who were the penners of the Book whereof divers have sealed their Religion with their Blood which none yet have done of the impugners of the Book The Pope say they hath changed his Officium B. Mariae c. And so it is neither is there any man that doubteth but the Book of Common-Prayer may also be altered if there appear good cause why to those in Authority But the Pope will not suffer that Officium B. Marie c. to be preached against or any part thereof till it was by publick order reformed neither will he confess that he hath reformed it in respect of any errours but such only
long time accustomed to be taken the Law already established providing a sharp and severe punishment for such as shall exceed the same Besides an order also which we at this present have taken amongst our selves for the better performance thereof I therefore most humbly beseech your Majesty to continue your gracious goodness towards us who with all humility submit our selves to your Highness and cease not daily to pray for your happy estate Mar. 24. and long and prosperous Reign over us Your Majesties Chaplain and daily Orator most bounden John Cantuar. Thus the old year on the last day whereof this Letter was dated ended sadly and suspiciously with the Prelates but the next year began Cheerfully and presented good tidings unto them 25. For Her Majesty will alter nothing materiall to church government the Queen to verifie her Motto SEMPER EADEM and to disprove that Inconstancy generally charged on her sex acquitted Her self more then Woman in Her masculine resolutions and nothing of moment was altered in Church discipline Many things indeed were offered to both houses debated agitated and as it seems passed the Commons but nothing in fine was effected Thus the Major may propound what it pleaseth and the Minor assume what it listeth but no conclusive argument could then be framed without the Ergo of the royall Assent which the Queen refused to affix to any materiall Alteration 26. And few dayes after the session of the Parliament for the present broke off Mar. 29. Parliament dissolved wherewith ended the assenbly of the Ministers And now all of them had leave to depart to their own homes Otherwise such members thereof as formerly went away without leave were obnoxious to censure Witness one of them in his Ingenious confession a Mr. Gelibrand to Mr. Field cited by Bp. Bancroft in his dangerous positions pag 75. Touching my departure from that holy assembly without leave c. I crave pardon both of you and them c And thus commending this holy Cause to the Lord himself and your Godly Councell to the President thereof I take my leave 27. The next day the Convocation ended Iohn Hilton in Convocation abjoreth his hereticall opinions having effected nothing of moment save that in the 9 th session thereof Iohn Hilton Priest made a solemn Abjuration of his blasphemous heresies according to the tenour ensuing b b This was by me faithfully transcribed out of the records of Canterbury In Dei nomine Amen Mar. 30. Before you most reverend father in God Lord John Arch-Bishop of Canterbury Primate and Metropolitane of all England and the reverend fathers in God the Bishops of this your Province of Canterbury here Congregated and Assembled together in this holy Synod and Convocation I John Hilton Priest of my pure heart and free will voluntarily and sincerely knowledge confess and openly recognize that in times past I thought beleeved said held and presumptuously affirmed and preached the Errors Heresies Blasphemies and damnable opinions following c. Here he distinctly read a Schedule containing his heresies which what they were may be collected by that which ensueth and then proceeded as followeth Wherefore I the said John Hilton detesting and abhorring all and every such my said Heresies Blasphemies and damned opinions willing and with all my power affecting hereafter firmely to beleeve in the true and perfect faith of Christ and his holy Church purposing to follow the doctrine of Christ and his holy Apostles with a pure and free heart voluntary minde will and intent utterly forsake relinquish renounce and despise the said detestable Errours Heresies Blasphemies and Abominable opinions Granting and confessing that the blessed Trinity consisteth in three distinct persons and one Godhead as God the Father God the Son and God the Holy Ghost coe quall in power and might Secondly that Jesus Christ is both God and man and my Saviour and Redeemer and of all other baptized and beleeving in him Who of his Father of his own substance in his humanity was conceived by the Holy Ghost incarnate and for our Redemption being very God became man And that by the death of Jesus Christ we be not only made partakers of his Testament and so deduced to the knowledge of his godly will and power but also that we have full Redemption and Remission of our sins in his bloud And where I did most ungodly detestably and blasphemously affirme that the Old and New Testaments were Fables now being most sorry for that abominable and damnable assertion I do most humbly and c c Here the record is so ill written that this word is not legible beleeve the same Testaments to contain all truths necessary to salvation and that I and all others are bound to beleeve the same as the undoubted word of God and that without that I cannot be saved And therefore the said Errours Blasphemies and all other Heresies false doctrines and damned opinions in generall contrary and repugnant to the faith of Christ I utterly absuâ—e forsake and purely renounce before you most Reverend father in God and the rest of this holy Synod here assembled And moreover I swear by this holy Evangelist by me here bodily touched that from henceforth I shall never hold teach believe or affirme the said Errours Heresâ—s â—lasphemies or damned opinions or any other against contrary or repugnâ—t to the holy saith of Christs Church Nor yet shall I by my self or any other person privately oâ— apertly defend maintain succour favour or support any person that to my knowledge holdeth beleeveth affirmeth or teacheth any such Heresies Errours or damned opinions So help me God and these holy Evangelists In witness whereof to this my present Abjuration and renunciation I have with my own hand voluntarily subscribed my proper name JOHN HILTON 28. Upon this his Abjuration Pennance imposed upon him Pennance was imposed on him first that he should attend at Pauls Crosse upon the Preacher Sunday next all the time of the Sermon and there penitently stand before the said Preacher with a faggot on his shoulders Secondly that he should not preach minister Sacraments nor exercise any Ecclesiasticall function in the Church except specially licensed by the Arch-Bishop thereunto Thirdly that he should recant the said heresies and damnable opinions in the Church of S t. Martius in the fields at a sermon there to be made by the Arch-Deacon and there to shew himself very penitent I finde in the Records a recognizance of five hundred pounds drawn up to the Queen whereby the said Hilton bound himself for the performance hereof but because the rude draught of the bond is crossed I conceive it not insisted on and finding nothing to the contrary presume the aforesaid pennance by him exactly performed 29. The Ministers or Brethren now missing their mark Exchange of important Letters betwixt the Earl of Leicester and the Arch-Bishop abated much of their former activity in so much as that
this promoted to be Bishop of Worcester then succeeded Grindal in London and Yorke an excellent and painfull preacher and of a pious and Godly life which increased in his old age so that by a great and good stride whilst he had one foot in the Grave he had the other in Heaven He was buried in Southwell and it is hard to say whether he was more eminent in his own Vertues or more happy in his Flourishing Posterity 26. The next year produced not any great Church matters in its self 32. but was only preparatory to the ripening of business 1589. and raising the charges against the principall Patrons of Nonconformity Arch-Bishop Whitgift his discretion Indeed Arch-Bishop Whitgift according to his constant custome and manner repaired daily to the Councell-Table early in the morning and after an usuall apprecation of a Good-morrow to the Lords he requested to know if there were any Church business to be debated and if the answer were returned in the Affirmative He stayed and attended the issue of the matter But if no such matter appeared he craved leave to be dispensed withall saying Then my Lords here is no need of me and departed A commendable practise clearing himself from all aspersions of civill-pragmaticallness and tending much to the just support of his reputation 27. On the first of September M r. Cartwright 33. Batchelor in Divinity 1590. Sept. 1. was brought before Her Majesties Commissioners Articles objected against Mr. Thomas Cartwright there to take his oath and give in his positive answer to the following Articles 1. IMprimis a a The copy of these Articles â—ere 〈…〉 after his death who as kindly communicated as 〈◊〉 have 〈◊〉 â—nscribed them We do object and articulate against him Anno Dom. 1590. that he Anno Regin Eliza. 33. being a Minister at least a Deacon lawfully called according to the godly laws and orders of this Church of England hath forsaken abandoned and renounced the same orders Ecclesiastical as an antichristian and unlawfull manner of calling unto the Ministry or Deaconship 2. Item that he departing this Realm into forraign parts without license as a man discontented with the form of Government Ecclesiasticall here by law established the more to testifie his dislike and contempt thereof and of the manner of his former Vocation and Ordination was contented in forraign parts as at Antwerpe Middeburgh or elsewhere to have a new Vocation Election or Ordination by imposition of hands unto the Ministry or unto some other order or degree Ecclesiasticall and in other manner and form than the laws Ecclesiasticall of this Realm do prescribe Let him declare upon his oath the particular circumstances thereof 3. Item that by vertue or colour of such his later Vocation Election or Ordination becoming a pretended Bishop or Pastor of such Congregation as made choice of him he established or procured to be established at Antwerp and at Middleburgh among Merchants and others Her Majesties Subjects a certain Consistory Seminary Presbytery or Eldership Ecclesiastical consisting of himself being Bishop or Pastor and so President thereof of a Doctor of certain Ancients Sentours or Elders for government Ecclesiastical and of Deacons for distributing to the poor 4. Item that the said Eldership and the authority thereof certain English-born Subjects were called elected or ordained by imposition of hands to be Ministers or Ecclesiastical Doctors being not of that degree before as Hart Travers Grise or some of them and some that were also Ministers afore according to the orders of the Church of England as Fenner Acton were so called and other English Subjects were also called and likewise ordained Elders and some others were ordained Deacons in other manner and form than the laws Ecclesiasticall of the Realm do prescribe or allow of 5. Item that such Eldership so established under the Presidentship of him the said Thomas Cartwright had used besides this authority of this Vocation and Ordination of Officers ecclesiasticall the Censures and keyes of the Church as publick admonition suspension from the Supper and from execution of offices ecclesiastical and the censures of excommunication likewise authority of making laws degrees and orders ecclesiastical and of dealing with the doctrine and manners of all persons in that Congregation in all matters whatsoever so far as might appertain to conscience 6. Item that he the said Thomas Cartwright in the publick administration of his Ministry there among Her Majesties Subjects used not the forme of liturgie or Book of Common-Prayer by the laws of this land established nor in his government ecclesiasticall the laws and orders of this land but rather conformed himself in both to the use and form of some other forraign Churches 7. Item that since his last return from beyond the Seas being to be placed at Warwick he faithfully promised if he might be but tolerated to preach not to impugne the laws orders policy government nor governours in this Church of England but to perswade and procure so much as he could both publickly and privately the estimation and peace of this Church 8. Item That he having no Ministry in this Church other then such as before he had forsaken and still condemneth as unlawful and without any license as Law requireth he hath since taken upon him to preach at Warwick and at sundry other places of this Realm 9. Item That since his said return in sundry private conferences with such Ministers and others as at sundry times by word and letter have asked his advice or opinion he hath shewed mislike of the Laws and Government Ecclesiastical and of divers parts of the Liturgie of this Church and thereby perswaded and prevailed also with many in sundry points to break the orders and form of the Book of Common-Prayer who observed them before and also to oppose themselves to the Government of this Church as himself well knoweth or verily believeth 10. Item That in all or most of such his Sermons and Exercises he hath taken occasion to traduce and enveigh against the Bishops and other governours under them in this Church 11. Item That he hath grown so far in hatred and dislike towards them as that at sundry times in his prayer at Sermons and namely Preaching at Banbury about a year since in such place as others well disposed pray for Bishops he prayed to this or like effect Because that they which ought to be pillars in the Church do bend themselves against Christ and his truth therefore O Lord give us grace and power all as one man to set our selves against them And this in effect by way of emphasis he then also repeated 12. Item that preaching at sundry times and places he usually reacheth at all occasions to deprave condemn and impugn the manner of Ordination of Bishops Ministers and Deacons sundry points of the Politie Government Laws Orders and rights Ecclesiastical and of the publick Liturgie of the Church of England contained in
on the first day were called in Chappel Christ-Church Worcester Westminster Andrewes S. Pauls Overall Chester Barlow Sarisbury Bridges Winsor D. Field King KING JAMES Spectators All the Lords of the Privy Council whereas some at times interposed a few words Place A withdrawing Room within the Privy chamber Dr. Reynolds Sparks Mr. Knewstubs Chaderton These remaining in a Room without were not called in the first day To omit all gratulatory Preambles as necessary when spoken as needlesse if now repeated we will present onely the Substance of this Dayes Conference his Majesty thus beginning it It is no novel device but according to the example of all Christian Princes for Kings to take the first course for the establishing of the Church both in Doctrine and Policy To this the very Heathen related in their Proverb A Jove principium particularly in this Land King Henry the 8. towards the end of his Reign altered much King Edward the 6. more Queen Mary reversed all and lastly Queen Elizabeth of b Note his Majesty never remembred her but with some honourable Addition famous memory setled Religion as now it standeth Herein I am happier than they because they were faine to alter all things they found established Ann. Dom. 160 3 4 whereas I see yet no suchcause to change Ann. Reg. Jac. 1 as confirm what I finde well setled already For blessed be Gods gracious Goodnesse who hath brought me into the Promised Land where Religion is purely professed where I sit amongst Grave Learned and Reverend Men not as before elsewhere a King without State without Honour without Order where Beardlesse Boyes would brave us to the Face And I assure you we have not called this Assembly for any Innovation for we acknowledge the Government Ecclesiasticall as now it is to have been approved by manifold blessings from God himself both for the increase of the Gospel and with a most happy and glorious Peace Yet because nothing can be to absolutely ordered but that something may be added thereunto and corruption in any State as in the Body of Man will insensibly grow either thorough Time or Persons and because we have received many complaints since our first entrance into this Kingdome of many disorders and much disobedience to the Lawes with a great falling away to Popery Our purpose therefore is like a good Physitian to examine and try the Complaints and fully to remove the occasions thereof if scandalous cure them if dangerous and take knowledge of them if but frivolous thereby to cast a Sop into Cerberus his Mouth that he bark no more For this cause we have called you Bishops and Deans in severally by your selves not to be confronted by the contrary Opponents that if any thing should be found meet to be redressed it might be done without any visible Alteration Particularly there be some speciall Points wherein I desire to be satisfied and which may be renduced to three Heads 1. Concerning the Book of Common Prayer and Divine Service used in the Church 2. Excommunication in Ecclesiasticall Courts 3. The providing of fit and able Ministers for Ireland In the Common Prayer-book I require satisfaction about three things First about Coâ—firmation For the very name thereof if arguing a Confirming of Baptâ—sme as if this Sacrament without it were of no validity is plainly blasphemous For though at the first use thereof in the Church it was thought necessary that baptised Infants who formerly had answered by their Patrins should when come to yeares of discretion after their Profession made by themselves be confirmed with the blessing of the Bishop I abhorre the Abuâ—e wherein it is made a Sacrament or Corroboration to Baptisme As for Absolution I know not how it is used in our Church but have heard it likened to the Popes Pardons There be indeed two kindes thereof from God One generall all Prayers and Preaching importing an Absolution The other particular to speciall Parties having committed a Scandall and repenting Otherwise where Excommunication precedes not in my judgement there needs no Absolution Private Baptisme is the third thing wherein I would be satisfied in the Common Prayer If called Private from the Place I think it agreeable with the use of the Primitive Church but if termed private that any besides a lawfull Minister may baptise I utterly dislike it And here his Majesty grew somewhat earnest in his Expressions against the baptising by Women and Laicks In the second Head of Excommunication I offer two things to be considered of First the Matter Secondly the Persons For the first I would be satisfied whether it be executed as it is complainmed of to me in light Causes and that too commonly which causeth the undervaluing thereof For the Persons I would be resolved why Chancellours and Commissaries being Lay-men should do it and not rather the Bishops themselves or some Minister of Gravity and account deputed by them for the more dignity to so high and weighty a Censure As for providing Ministers for Ireland I shall refer it in the last daies Conference to a Consultation c He addressed himselfe to the King on his knee Ar-Bp of CaÌ„t. Confirmation hath been used in the Catholick Church ever since the Apostles and it is a very untrue suggestion if any have informed your Highnesse that the Church of England holds Baptisme imperfect without it as adding to the vertue and strength thereof BP of Lon. The Authority of Confirmation depends not onely on d Citing Cypr. Ep. 73. and Jer. Adversus Luciferiam Antiquity and the Practise of the Primitive Church but is an Apostolical Institution named in expresse words Heb. 6. 2. and so did Mr. Calvin expound the very place earnestly wishing the restitution thereof in the reformed Churches The Bishop of Carlile is said gravely and learnedly to have urged the same and the Bishop of Durham noted something out of S. Matthew for the Imposition of hands on Children The Conclusion was this For the fuller Explanation that we make Confirmation neither a Sacrament nor a Corroboration thereof their Lordships should consider whether it might not without Alteration whereof his Majesty was still very wary be intitled an Examination with a Confirmation Ar-B of CaÌ„t. As for the point of Absolution wherein your Majesty desires satisfaction it is clear from all abuse or superstition as it is used in our Church of England as will appear on the reading both of the Confession and Absolution following it in the beginning of the Communion Book Here the King perused both and returned His Majesty I like and approve them finding it to be very true what you say BP of Lond. It becometh us to deal plainly with your Majesty There is also in the Book a more particular and personall absolution in t he Visitation of the Sick Here the Dean of the Chappel turned unto it and read it These be severally cited BP of Lond. Not onely the Confessions of Augusts Boheme and Saxon
be admitted into the Ministerie but able and sufficient men and those to Preach diligently and especially upon the Lords day That such as be already entred and cannot Preach may either be removed and some charitable course taken with them for their reliese or else to be forced according to the value of their Livings to maintain Preachers That Non-Residencie be not permitted That King Edward's Statute for the lawfulnesse of Ministers Marriage be revived That Ministers be not urged to subscribe but according to the Law to the Articles of Religion and the Kings Supremacie onely III. For Church-Livings and Maintenance That Bishops leave their Commendams some holding Prebends some Parsonages some Vicarages with their Bishopricks That double beneficed men be not suffered to hold some two some three Benefices with Cure and some two three or foure Dignities besides That Impropriations annexed to Bishopricks and Colledges be demised onely to the Preachers Incumbents for the old rent That the Impropriations of Lay-mens Fees may be charged with a sixt or seventh part of the worth to the maintenance of the Preaching Minister IV. For Church-Discipline That the Discipline and Excommunication may be administred according to Christs owne Institution Or at the least that enormities may be redressed As namely That Excommunication come not forth under the name of Lay persons Ann. Reg. Jac. 2 Chancellors Officials c. That men be not excommunicated for trifles and twelve-peny matters That none be excommunicated without consent of his Pastour That the Officers be not suffered to extort unreasonable Fees That none having Jurisdiction or Registers places put out the same to Farme That divers Popish Canons as for restraint of Marriage at certaine times be reversed That the longsomnesse of Suits in Ecclesiasticall Courts which hang sometime two three foure five six or seven yeers may be restrained That the Oath Ex Officio whereby men are forced to accuse themselves be more sparingly used That Licenses for Marriage without Banes asked be more cautiously granted These with such other abuses yet remaining and practised in the Church of England we are able to shew not to be agreeable to the Scriptures if it shall please your Highnesse farther to heare us or more at large by Writing to be informed or by Conference among the Learned to be resolved And yet we doubt not but that without any farther processe your Majesty of whose Christian judgement we have received so good a taste already is able of Your selfe to judge of the equity of this cause God we trust hath appointed your Highnesse our Physician to heale these diseases And we say with Mordecai to Hester who knoweth whether you are come to the Kingdome for such a time Thus Your Majesty shall doe that which we are perswaded shall be acceptable to God honourable to your Majesty in all succeeding ages profitable to his Church which shall be thereby encreased comfortable to your Ministers which shall be no more suspended silenced disgraced imprisoned for mens traditions and prejudiciall to none but to those that seek their owne quiet credit and profit in the world Thus with all dutifull submission referring our selves to your Majesties pleasure for your gracious answer as God shall direct you we most humbly recommend Your Highnesse to the Divine Majesty whom we beseech for Christ his sake to dispose Your Royall heart to doe herein what shall be to his glory the good of his Church and your endlesse comfort Your Majesties most humble Subjects the Ministers of the Gospel that desire not a disorderly innovation but a due and godly Reformation 25. This calme The issue of this Petition and stil but deep Petition being as is aforesaid presented to the King it was given out that his Majesty lent it a favourable eare that some great ones about him gave it a consenting entertainment that some potent strangers I understand of the Scottish nation had undertaken the conduct and managing thereof Whether indeed it was so God knows or whether these things were made to make the people the Van pretending a victory that the Rere might follow the more comfortably Sure it is this Petition ran the Gantlop throughout all the Prelaticall party every one giving it a lash some with their Pens moe with their Tongues and the dumb Ministers as they terme them found their speech most vocall against it The Universities and justly found themselves much agrieved that the Petitioners should proportion a seaventh part onely out of an impropriation in a Lay-mans fee whilst those belonging to Colleges and Cathedralls should be demised to the Vicars at the old rent without fine without improvement Whereas Scholars being children of the Prophets counted themselves most proper for Church-revenues and this motion if effected would cut off more than the nipples of the breasts of both Universities in point of maintenance 26. Cambridge therefore began Universities justly netled thereat and passed a Grace in their Congregation that whosoever in their University should by Word or Writing oppose the received Doctrine and Discipline of England or any part thereof should â—ipso facto be suspended from their former excluded from all future degrees Oxford followed recompencing the slownesse of her pace with the firmenesse of her footing making a strong and sharp confutation of the Petition But indeed King James made the most reall refutation thereof not resenting it whatsoever is pretended according to the desires and hopes not to say the reports of such who presented it And after his Majesty had discountenanced it some hot-spurs of the opposite party began to maintaine many copies thereof being scattered into vulgar hands that now the property thereof was altered from a Petition into a Libel And such papers desamatory of the present Government punishable by the Statute Prime Elizabethae Under favour Other Millenary Petitions I conceive this Petition by us lately exemplified the proper Millenary Petition Otherwise I observe that Millenary Petition is vox aequivoca and attributed to all Petitions with numerous and indefinite subscriptions which were started this year concerning Church-Reformation Many there were of this kinde moving for more or lesse alteration as the promoters of them stood affected For all mens desires will then be of the same size when their bodies shall be of the same stature Of these one most remarkable required a subscription in manner as followeth We whose names are under written doe agree to make our humble Petition to the Kings Majesty that the present state of the Church may be farther reformed in all things needfull according to the rule of Gods holy Word and agreeable to the example of other reformed Churches which have restored both the Doctrine and Discipline as it was delivered by our Saviour Christ and his holy Apostles Two things are remarkable therein First that this was no present Petition but a preparative thereunto which in due time might have proved one if meeting with proportionable encouragement Secondly that it
thereof next Monday-morning October the 27 was fresh in every mans mouth in His MAJESTIE's Chappell in White-Hall at what time the 13 Chap. of S. Luke's Gospel was read for the Lesson appointed for the day by the Rubrick of the Church of England Wherein neer the beginning Or those eighteen upon whom the Tower of Shilo fell and slew them think ye that they were sinners above all men that dwelt in Hierusalem I tell you nay but except you repent ye shall likewise perish SECTION VII TO THOMAS SHVGBOROVGH OF BYRDENBURY in VVARWICK-Shire Esquire * * Plut. in his Life THemistocles was wont to say That it was the best Musick for a Man to hear his own Commendation Should I play a Lesson thereof unto your eares insisting on your Bounty to publick BOOKS sure I am the Tune would be more chearfull to me than gratefull to you better pleased in deserving than hearing your own Encomium I therefore will turn my praising of you into praying for you as more proportionable to my publick Profession and acceptable to your modest Disposition MAny Papists not truly humbled with this late sad accident The Archbishops Letter against a Toleration so demeaned themselves that indeed most offensive was their insolence to all true Englishmen the rather because it was generally reported that His Majestie intended a Toleration of Religion which made the Archbishop of Canterbury though under a cloud for his disaster to adventure humbly to present the King with his apprehensions losing with some the reputation of a politick States-man but preserving with others the character of an honest down right Protestant Which Letter though sent and delivered with all privacy came by some whether his friends or foes uncertain to be generally known and afterwards publickly printed as followeth May it please your Majestie I have been too long silent and am afraid by my silence I have neglected the duty of the place it hath pleased God to call me unto and your Majestie to place me in And now I humbly crave leave I may discharge my conscience towards God and my duty to your Majestie And therefore I beseech your Majestie give me leave freely to deliver my self and then let your Majestie doe with me what You please Your Majestie hath propounded a Toleration of Religion I beseech you Sir take into Your consideration what the Act is next what the Consequence may be By your Act you labour to set up that most damnable and heretical Doctrine of the Church of Rome the Whore of Babylon How hatefull will it be to God and grievous unto Your good Subjects the true Professours of the Gospel that your Majestie who hath often disputed and learnedly written against those wicked Heresies should now shew Your self a Patron of those Doctrines which your Pen hath told the world and Your conscience tells Your self are superstitious idolatrous and detestable Adde hereunto what You have done in sending the Prince into Spain without the consent of your Councell the privity and approbation of Your people And though Sir you have a large interest in the Prince as the Son of Your flesh yet hath the People a greater as the Son of the Kingdome upon whom next after your Majestie their eyes are fixed and welfare depends And so tenderly is His going apprehended as believe it Sir however His return may be safe yet the Drawers of Him to that action so dangerous to Himself so desperate to the Kingdome will not passe away unquestioned and unpunished Besides this Toleration which You endeavour to set up by Proclamation cannot be done without a Parliament unlesse your Majestie will let your Subjects see that you will take unto Your self a liberty to throw down the Laws of the Land at Your pleasure What dreadfnll consequence these things may draw after them I beseech your Majestie to consider And above all lest by this Toleration and discontinuance of the true profession of the Gospel whereby God hath blessed us and under which this Kingdome hath for many years flourished your Majestie doe not draw upon the Kingdome in generall and your Self in particular Gods heavy wrath and indignation Thus in discharge of my duty towards God to your Majestie and the place of my calling I have taken humble boldnesse to deliver my conscience And now Sir doe with me what you please 2. What effect this Letter took Toleration the general table-talk argued is unknown sure it is all mens mouths were filled with a discourse of a Toleration for or against it Some no professed Papists but who lived at the signe of the Protestant engage in their Arguments very earnestly in the defence thereof whilst others were as zealous to prove a Toleration intolerable by Reasons drawn both from piety and policy We will onely instance in few out of many as they were bandied on both sides and chiefly such as concern Religion PRO. 1. Argument The Papists of late were grown very peaceable justly recovering the reputation of Loyall Subjects in the Reign of Queen Elizabeth scarce escaped a year without a Treason from them now they vied obedience with Protestants themselves Pity it was but they should be encouraged and their Loyalty fixed for ever by granting them a Toleration 2. We see the same liberty allowed the Hugonites in France to whom the King permits their Churches Ministers Service Sermons Sacraments according to the direction of their own Conscience 3. The King of Spain would be highly affected with this savour allowed to the English Catholicks and this would fasten him in firme friendship to the English Crown to which his amity for the present was not onely usefull but necessary 4. Truth will ever triumph over falsehood and verity gain the victory of errour the Protestanisme notwithstanding the Toleration would get ground on Popery by the demonstration of the Spirit in the Scriptures 5. The Apish and Mimicall Popish Pageant with the toyes and trifles in theâ— service would render their Religion ridiculous No danger that any wise man should ever be seduced thereby 6. Protestant Ministers would bee more painfull in preaching and carefull in residing on their Cures to keep them from infection 7. The thing in effect was already allowed to Papists who now though privately safely celebrated Masse in many places which favourable connivance fell but little short of a Toleration CON. 1. Answer Papists were not more peaceable but more politick than formerly for private ends Though their practise more plausible their Positions and Principles were as pernicious as ever before viz That Princes excommunicated may be deposed No faith to be kept with Hereticks That the Pope c. 2. The case is different This liberty was not so much given to as gotten by the Hugonites so numerous and puissant it was conceived dangerous to deny them such Priviledges Thanks be to God not such as yet the condition of Catholicks in England whose Parâ—y was not so powerfull but certain by such a Toleration
Court hoped hereby to make him fall totally and finally from the Kings favour though missing their mark herein as in fine it did appear 15. Two daies after he was called before the Privie Councell For which he is convented before the Councell where he presented himself on his knees and so had still continued for any favour he found from any of his own function there present But the Temporall Lords bad him arise and stand to his own defence being as yet only accused not convicted Dr. Harsenet Archbishop of York managed all the businesse against him Bishop Laud walking by all the while in silence spake not one word making a long oration uttered with much vehemency to this effect First He magnified King James his bounty unto him Anno Regis Caroli 6 Anno Dom. 1630-31 who from a private Master of a Colledge in Cambridge without any other immediate preferment advanced him by an unusuall rise to the great and rich Bishoprick of Salisbury Secondly He extolled the piety and prudence of King Charles in setting forth lately an usefull Declaration wherein he had commanded that many intricate questions tending more to distraction then edification of people should utterly be forborn in preaching and which had already produced much peace in the Church Thirdly He aggravated the hainousnesse of the Bishops offence who so ill requited his Majesties favour unto him as to offer in his own presence in so great an Auditorie to break his Declaration inviting others by his example to doe the like Fourthly that high contempt was the lowest tearm could be given to such an offence seeing ignorance could in no probability be pretended in a person of his reputed learning and eminent Profession What the other answered hereunto will best appear by his own letter writen to his worthy friend Doctor Ward giving him an exact account of all proceedings herein in manner as followeth 16. As for my Court businesse Bishop Davenant his relation of the whole matter in his letter to Doctor Ward though it grieved me that the established Doctrine of our Church should be distasted yet it grieved me the lesse because the truth of what I delivered was acknowledged even by those which thought fit to have me questioned for the deliverie of it Presently after my Sermon was ended it was signified unto me by my L. of York and my L. of Winchester and my L. Chamberlain that his Majesty was much displeased that I had stirred this question which he had forbidden to be medled withall one way or other My answer was that I had delivered nothing but the received Doctrine of our Church established in the 17 Article and that I was ready to justify the truth of what I had then taught Their answer was the Doctrine was not gainsaid but his Highnesse had given command these questions should not be debated and therefore he took it more offensively that any should be so bold as in his own hearing to break his royall commands And here my L. of York aggravated the offence from many other circumstances My reply was only this That I never understood that his Majesty had forbid a bandling of any Doctrine comprised in the Articles of our Church but only raising of new questions or adding of new sense thereunto which I had not done nor ever should doe This was all that passed betwixt us on Sunday night after my Sermon The matter thus rested and I heard no more of it till coming unto the Tuesday Sermon one of the Clerks of the Councell told me that I was to attend at the Councell-Table the next day at two of the clock I told him I would wait upon their Lordships at the hour appointed When I came thither my L. of York made a speech welnigh of half an hour long aggravating the boldnesse of mine offence and shewing many inconveniences that it was likely to draw after it And he much insisted upon this what good effect his Majesties Declaration had wrought how these controversies had ever since been buried in silence no man medling with them one way or other When his Grace had finished his speech I desired the Lords that since I was called thither as an offender I might not be put to answer a long speech upon the suddain but that my Lords grace would be pleased to charge me point by point and so to receive my answer for I did not yet understand wherein I had broken any commandement of his Majesties which my Lord iâ— his whole discourse took for granted Having made this motion I gave no further answer and all the Lords were silent for a while At length my Lords Grace said I knew well enough the point which was urged against me namely the breach of the Kings Declaration Then I stood upon this Defence that the Doctrine of Predestination which I taught was not forbidden by the Declaration First because in the Declaration all the Articles are established amongst which the Article of Predestination is one Secondly because all Ministers are urged to subscribe unto the truth of the Article and all Subjects to continue in the profession of that as well as of the rest Upon these and such like grounds I gathered it could not be esteemed amongst forbidden curious or needless Doctrines and here I desired that out of any Clause in the Declaration it might be shewed me that keeping my selfe within the bounds of the Article I had transgressed his Majesties command but the Declaration was not produced nor any particular words in it onely this was urged that the Kings will was that for the peace of the Church these high questions should be forborne My answer then was that I was sorry I understood not his Majesties intention which if I had done before I should have made choice of some other matter to intreat of which might have given none offence and that for the time to come I should conform my self as readily as any other to his Majesties command The Earle of Arundell seemed to approve of this my answer and withall advised me to proceed no further in my defence This in substance all which was done or said in this matter and so I was dismissed The Lords said nothing either in approbation of what I had alleadged to shew that I had not wittingly broken the Kings known command or in confirmation of the contrary urged against me by my Lords Grace At my departure I intreated their Lordships to let his Majesty understand that I had not boldly or wilfully and wittingly against his Declaration medled with the forenamed point and that now understanding fully his Majesties minde and intenâ—ion I should humbly yeeld obedience thereunto This business thus ended I went the next day to my L. Chamberlain and intreated him to doe me the favor that I might be brought to kisse the Kings hand before I went out of Town which his Lordship most readily promised and performed When I came in his Majesty declared his
this may produce to forraign Protestants and inrage Popish Princes in whose Dominions they live to cruelty against them as disaffected to their Government Besides when Divine Providence layeth such burthens on his servants even the yoak of Antichrist is then the yoak of Christ not to be thrown off with force but to be born with the confession of the truth prayers patience and Christian courage 29. So much concerning the Covenant which some three moneths after began to be rigorously and generally urged Nor have I ought else to observe thereof save to adde in mine own defence that I never saw the same except at distance as hung up in Churches nor ever had any occasion to read or hear it read till this * * July 1 1654. day in writing my History what ever hath been reported and printed to the contrary of my taking thereof in London who went away from the Savoy to the Kings quarters long before any mention thereof in England 30. True it is The Authors plea in his own just defence there was an Oath which never exceeded the Line of Communication meeting with so much opposition that it expired in the infancy thereof about the time when the plot was discovered for which M r Tomkins and M r Chaloner suffered This was tendered to me and taken by me in the Vestry of the Savoy-Church but first protesting some limitations thereof to my self This not satisfying was complained of by some persons present to the Parliament where it was ordered that the next Lords-day I should take the same oath in terminis terminantibus in the face of the Church which not agreeing with my conscience I withdrew my self into the Kings parts which I hope I may no less safely than I do freely confess because punished for the same with the loss of my livelihood and since I suppose pardoned in the Act of Oblivion 31. Now began the great and generall purgation of the Clergie in the Parliaments quarters The Parliaments purge to the Clergy many being outed for their misdemeanours by the Committee appointed for that purpose Some of their offences were so foul it is a shame to report them crying to Justice for punishment Indeed Constantine the Christian Emperour was wont to say If I see a Clergie-man offending I will cover him with my cloak but surely he meant such offences as are frailties and infirmities no scandalous enormities Such unsavoury salt is good for nothing * * Luke 14. 33. no not for the dunghil because as the savour is lost which makes it usefull so the fretting is left which makes it useless whereby it is so far from being good compost to fatten ground that it doth rather embarren it Let Baal therefore plead for it self nothing can be said in their Excuse if what was the main matter their crimes were sufficiently proved 32. But as to the point The expelled Clergies plea. hear what the Royalâ—sts at Oxford say for their Friends whilst they conceive themselves to take just exceptions at the proceedings against these Ministers 1. Some of their faults were so foule that the * * Centu. p. 1. foulness of them is all that can be pleaded for them For being Capital the persons deserved to be outed of life not of living which leaves a suspicion of imperfect proof 2. The Witnesses against them were seldom deposed on oath but their bare complaints beleeved 3. Many of the Complainers were factious people those most accusing their Sermons who least heard them and who since have deserted the Church as hating the Profession of the Ministery 4. Many were charged with delivering false-false-Doctrine whose positions were sound at the least disputable Such those accused for preaching that Baptism Washeth away Original sin which the most Learned and honest in the Assembly in some sense will not deny namely that in the Children of God it cleanseth the condemning and final peaceable commanding power of Original sin though the stain and blemish thereof doth still remain 5. Some were merely outed for their affections to the Kings cause and what was malignity at London was Loyalty at Oxford Yea many moderate men of the Opposite Party much bemoaned such severity that some Clergie-men blameless for life and Orthodox for Doctrine were only ejected on the account of their faithfulness to the Kings Cause And as much corruption was let out by this Ejection many Scandalous Ministers deservedly punished so at the same time the veins of the English Church were also emptied of much good blood some inoffensive Pastours which hath made her Body Hydropical ever since ill humors succeeding in the room by reason of too large and suddain evacuation But others of a more violent temper excused all the present necessity of the Cause requiring it All Pulpits in the Parliament quarters must be made like the whole earth before the building of Babel of one language and of one speech or else all may be destroyed by the mixture of other Doctrines And better a mischief to few then an inconvenience to all Safer that some suppose unjustly suffer then that the success of the whole cause should be endangered 33 Then came forth a Book called the First Century The first Century why without a second containing the names of an hundred Divines sequestred for their faults with a promise of a second Nov. 19. which to my knowledge never came forth Whether because the Author of the former was sensible that the subject was generally odious or because the death of M r White Licenser thereof prevented any addition or whether because disswaded from the Designe suspecting a retaliation from Oxford Sure I have been informed that when some solicited his Majesty for leave to set forth a Book of the vicious lives of some Parliament Ministers His Majesty blasted the designe partly because recrimination is no purgation partly least the Publick enemy of the Protestant Religion should make an advantage thereof 34. To supply the vacant places Vacant livings how supplied many young Students whose Orders got the speed of their Degrees left the Vniversities Other Ministers turned Duallists and Pluralists it being now charity what was formerly covetoâ—sness to hold two or three Benefices These could plead for themselves the practice of * * Fox Act. Mâ—n p 1494. in An. 1555. M r Sanders the Martyr who held two Livings at good distance because he could not resigne one but into the hands of a Papist as these men would not surrender them to Malignants Many Vicaridges of great Cure but small value were without Ministers whilst rich matches have many Suitors they may die Virgins that have no portions to prefer them which was often complained of seldom redressed it passing for a currant maxime it was safer for people to fast then to feed on the poyson of Malignant Pastours 35. Let us now look a little into the Assembly of Divines Dissenting Brethren first appear in the Assembly
idle Monks may fitly be compared 8. To repair the damage lately done by Montgomerie to the Towne of Cambridge Hen. 1. 2 King Henry the first bestowed many priviledges thereon 1101 which the University is so far from repining Cambridge first made a Corporation she rejoyceth thereat For well may the jewel delight to be put in an handsome cabinet He freed the Town from the power of the Sheriff making it a Corporation upon the payment of one hundred and one marks yearly into the Exchequer which summe the Sheriff paid before for his profits out of the Towne when it was under his jurisdiction Besides whereas the Ferrie over the river Grant was a vagrant before even any where where passengers could get wastage over by authority and custome it now began to be fixed neer Cambridge which brought much trading and concourse of people thereunto 9. About this time Barnwell 4 that is 1103 Childrens-well a Village within the precincts of Cambridge The original of Midsummer Fair. got both the name thereof and a Faire therein on this occasion Many little k Liber â—arnwellensis children on Midsummer or S t. John Baptists eve met there in mirth to play and sport together Anno Dom. Their company caused the confluence of moe and bigger boys to the place Anno Regis Hen. 1 Then bigger than they even their Parents themselves came thither to be delighted with the activity of their children Meat and drink must be had for their refection which brought some victualling-booths to be set up Pedlers with toys and trifles cannot then be supposed long absent whose packs in short time swelled into Tradesmens stalls of all commodities Now it is become a great Faire and as I may term it one of the Townsmens Commencements wherein they take their degrees of wealth fraught with all store of Wares and nothing except buyers wanting therein 10. Jews at this time came first to Cambridge Jews their first coming to Cambridge and possessed a great part of the Town 1106 called the Jewrie at this day 7 â—â—und-Church in the Jewrie is conjectured by the rotundity of the structure to have been built for their Synagogue Much like whereunto for fabrick and fashion I have seen another at Northhampton where Jews about the same time had their Seminarie Some will say Cambridge an inland Town of small trading was ill chosen by these Jews for their Seat where the poor Scholars if borrowing from these Userers were likely to bring but small profit unto them But let it suffice that the Jewes chose this place whom no Christians need advise for their own advantage Here their carriage was very civil not complained of as elsewhere for cruel crucifying of Christian children and other enormities 11 Now the Reader is requested seriously to preuse the following passage as faithfully transcribed out of an excellent l P Blaesensts in his addiâ—ament to the Hâ—st of Ingulâ—â—uâ— author Cambridge restored to Learning by the Abbot of Crowland and of high concernment in this our History Joffred Abbot of Crowland sent over to his manour of Cotenham nigh Cambria 1109 Gislebert his fellow Monk 10 and professour of Divinity with three other Monks who following him into England being throughly furnished with Philosophical Theorems and other primitive sciences repaired daily to Cambridge and having hired a certain publique Barne made open profession of their sciences and in short space of time drew together a great company of Scholars 12 But in the second yeere after their coming A grain of Seed soon grown a Tree the number of their Scholars grew so great 1110 as well from out of the whole countrie as the town 11 that the biggest house and barn that was or any Church whatsoever sufficed not to contain them Whereupon sorting themselves apart in several places and taking the Universitie of Orleance for their pattern early in the morning Monk Odo a singular Grammarian and satyrical Poet read Grammar unto boyes and those of the younger sort assigned unto him according to the doctrine of Priscian and Remigius upon him At one of the clock Terricus a most wittie and subtle Sophister taught the elder sort of young men Aristotles Logick after the Introductions of Porphyrie and the Comments of Averroes At three of the clock Monk William read a Lecture in Tullies Rhetorick and Quintilians Flores But the great Master Gilbert upon every Sunday and Holy-day preached Gods word unto the People And thus out of this little fountaine which grew to be a great river we see how the Citie of God now is become enriched and all England made fruitfull by meanes of very many Masters and Doctors proceeding out of Cambridge in manner of the holy Paradise c. 13 Thus Author writ some fifty yeeres after the coming of these Crowland Professors to Cambridge The time of this Authors writing so that who seriously considereth how learning there from a contemptible occasion by small meanes in so short a time improved it selfe to so great an height will conclude much of Providence therein and we may observe according to Scripture expression m 2 Chron. 29 36. God had prepared the people for the thing was done suddenly 15 But some adversaries to the antiquity of Cambridge An apparent injury offâ—red to Cambridge represent and improve this action much to her disadvantage as if newly now and not before she began to be an Universitie Objecting that if Scholars were at Cambridge before the coming of those foure Professors thither they shewed small civilitie in giving those strangers no better entertainment to whom they should have said as once n Gen. 24. 32 Laban to Abrahams servant Come in ye blessed of the Lord wherefore stand you without welcoming them to their Halls Hostles Chambers Studies with the best fare their present condition afforded Especially seeing Scholars of all men are soonest acquainted the sameness of profession commonly making them familiar at the first sight It seems therefore that at their coming thither either Cambridge had no Scholars in her or her Scholars had no manners in them yea had not read so much as Tullie his Offices to teach them civilitie to strangers professing learning but suffered them to live and read in a Barn by themselves 15. In answer hereunto She is vindicated from sucâ—aâ— traduce heâ— may the Reader be pleased to take into his impartial consideration the following particulars 1 Not much more then twenty yeeres since that mischievous man Robert of Montgomerie had dispoyled Cambridge And no wonder if the Blackbirds were slow in flying back to their nests which had been so lately destroyed 2. Yet a racemation at least of Scholars either remained in Cambridge all that plundring time or return'd soon after it For we finde King Henry the first o Caius in Hist Cantab. in the second of his Reign by order commanding some Civilians