Katheriâ—e Parr the Widow of King Henry the eighth and wife unto Sir Thomas Seimor the Lord here mentioned is generally charactered for a Lady of so meek a nature as not to contribute any thing towards his destruction Had the Dutchesse of Somerset been lesse impetious then she was or possest but of one half of that aequanimity which carryed Queen Katherine off in all times of her troubles this Lord might have lived happily in the armes of his Lady and gone in peace unto the grave We finde the like match to have been made between another Katherine the Widow of another Henry and Owen Tudor a private Gentleman of Wales prosperous and comfortable to them both though Owen was inferior to Sir Thomas Seimor both in Birth and Quality and Katherine of Valois Daughter to Charles the sixth of France far more superiour in her bloud to Queen Katherine Parr The like may be said also of the marriage of Adeliza Daughter of Geofry Earl of Lâ—vain and Duke of Brabant and Widow to King Henry the first marryed to William de Albeney a noble Gentleman to whom she brought the Castle and Honour of Arundel conâ—erred upon her by the King her former Husband continuing in the possession of their posterity though in severall Families to this very day derived by the Heirs general from this House of Albeney to that of the Fitz-â—lans and from them to the Howards the now Earls thereof Many more examples of which kinde foâ—tunate and succesful to each party might be easily â—ound were it worth the while Fol. 421. This barren Convocation is entituled the Parent of those Articles of Religion forty two in number which are printed with this Preface Articuli de quibus in Synodo Londinensi c. Our Author here is guilty of a greater crime then that of Scandalum Magnatum making King Edward the sixth of pious memory no better then an impious and leud Impostor For if the Convocation of this year were barren as he saith it was it could neither be the Parent of those Articles nor of the short Catechisme which was Printed with them countenanced by the Kings Letters Patents preâ—ixt before it For First the Title to the Articles runneth thus at large viz. Articuli de quibus in Synodo Londinensi Anno 1552 inter Episcopos alios eruditos viros convenerat ad tollendam opinionum dissensionem consensum verae Religionis firmandum Regia Authoritate in lucem editi Which title none durst have adventured to set before them had they not really been the products of that Convocation Secondly the King had no reason to have any such jealousie at that time of the major part of the Clergy but that he might trust them with a power to meddle with matters of Religion which is the only Argument our Author bringeth against those Articles This Convocation being holden in the sixth year of his Reign when most of the Episcopal Sees and Parochial Churches were filled with men agâ—eeâ—ble to his desiâ—es and generally conformâ—ble to the form of worship theâ— by Law established Thiâ—dly the Church of England for the first five years of Queen Elizabeth retained these Articles and no otheâ— as the publick tendries of the Church in poinâ—s of Doctrine which ceâ—tainly she had not done had they been reâ—ommended to her by a lesse Authoâ—ity then a Convocation Fourthly and lasâ—ly we have the testimony of our Author against himself who telling us of the Catechisme above mentioned that it was of the sanâ—e extraction with the Book of Articles addes afteâ—wards that being first composed by a single person it was perusâ—d and allowed by the Bishops and other learned men understand it the Convocation and by Royall Authority commended to all Subjecâ— and câ—mmanâ—ed to all School-masters to teach it their Scholars So that this Catechism being allowed by the Bishops and other learned men in the Convocation and the Articles being said to be of the same extraction it must needs follow thereupon that these Articles had no other Parent then this Convocation The truth is that the Records of Convocation during this Kings whole Reign and the first years of Queen Mary are very imperfect and defective most of them lost and amongst others those of this present year and yet one might conclude as strongly that my Mother died childless because my Christning is not to be found in the Parish Register as that the Convocation of this year was barren because the Acts and Articles of it are not entred in the Journal Book The Eighth Book OR The Reign of Queen MARY WE next proceed unto the short but troublesome Reign of Queen Mary in which the first thing 〈◊〉 occurs is â—ol 1. But the Commons of England who for many yeâ—â—s together had conn'd Loyalty by-heart out of the Staâ—â—â—e of the succession were so perfect in their Lesson that they would not be put out of it by this new started design In which I am to note these things first that he makes the Loyalty of the Commons of England not to depend upon the primogeniture of their Princes but on the Statute of Succession and then the object of that Loyalty must not be the King but the Act of Parliament by which they were directed to the knowledge of the next successor and then it must needs be in the power of Parliaments to dispose of the Kingdom as they pleas'd the Peoples Loyalty being tyed to such dispositions Secondly that the Statutes of Succession had been so many and so contrary to one another that the common people could not readily tell which to trust to and for the last it related to the Kings last Will and Testament so lately made and known unto so few of the Commons that they had neither opportunity to see it nor time to con the same by heart Nor thirdly were the Commons so perfect in this lesson of Loyalty or had so fixt it in their hearts but that they were willing to forget it within little time and take out such new lessons of disobedience and disloyalty as Wiat and his Partizans did preach unto them And finally they had not so well conn'd this lesson of Loyalty in our Authors own judgement but that some strong pretender might have taught them a new Art of Oblivion it being no improbable thing as himself confesseth to have heard of a King Henry the ninth if Henry Fitz-Roy the Duke of Somerset and Richmond had liv'd so long as to the death of King Edward the sixth Fol. 11. Afterwards Philpot was troubled by Gardiner for his words spoken in the Convocation In vain did he plead the priviledge of the place commonly reputed a part of Parliament I cannot finde that the Convocation at this time nor many years before this time was commonly reputed as a part of the Parliament That antiently it had been so I shall easily grant there being a clause in every letter of Summons by which the Bishops were required to attend in
England France and Ireland and proclaimed that day to be crowned consecrated and anointed unto whom he demanded whether they would obey and serve or not By whom it was again with a loud cry answered God save the King and ever live his Majesty The same we have in substance but in sewer words in the Coâ—onation of King Iames where it is said that The King was shewed to the people and that they were required to make acknowledgement of theâ—â— allâ—giance to his Majesty by the Archbishop which they did by acclamations Assuredly the difference is exceeding vaâ—t betwixt obeying and consenting betwixt the peoples acknowledging their allegiance and promising to obey and serve theiâ— lawful Soveraign and giving their consent to his Coronation as if it could not be peâ—formed without such consent Nor had the late Archbishop been repâ—oacht so generally by the common people and that reproach publisht in several Pamphleâ—s for altering the Kings Oath at his Coronation to the infringing of the Libeâ—â—ies and diminution of the Rights of the English Subjecâ—s had he done them such a notable pieâ—e of service as freeing them from all promises to obey and â—erve and making the Kings Coronation to depend on their consent For Bishop Laud being one of that Committee which was appointed by the King to review the form and oâ—der of the Coronation to the end it might be fitted to some Rites and Ceremonies of the Church of England which had not been observ'd befoâ—e must bear the greatest blame in this alteration if any such alteration had been made as our Author speaks of because he was the principal man whom the King reâ—â—ed on in that business But our Author tels us in his Preface that this last Book with divers of the rest were written by him when the Monarchy was turn'd into a State and I dare believe him He had not elâ—e so punctually conform'd his language to the new State-doctrine by which the mâ—king and conâ—equently the unmaking of Kings is wholly veâ—ted in â—he people according to that Maxim of Buchannan â—opulo jus est imperium cui velit deferat then which â—here is not a more pestilent and seditious passage â—n his whole Book De jure Regni apud Scotos though â—here be nothing else but Treason and Sedition â—n it Fol. 123. Then as many Earls and Barons as could â—onveniently stand about the Throne did lay their hands â—n the Crown on his Majesties head protesting to spend their blouds to maintain it to him and his lawful Heâ—rs A promise faithfully performed by many of them some losing their lives for him in the open field others exhausting their Estates in defence of his many more venturing their whole fortunes by adhering to him to a conâ—â—scation a Catalogue of which laâ—t we may finde subscribed to a Letter sent from the Lords and Commons of Parliament assembled in Oxford to those at Westminster Anno 1643. And by that Catalogue we may also see what and who they were who so ignobly brake faith with him all those whose names we finde not in that sâ—bscription or presently superadded to it being to be reckoned amongst those who in stead of spending their bloud to maintain the Crown to him and to his lawful successors concurred with them either in opere or in 〈◊〉 who despoiled him of it And to say truth they were rewarded as they had deserved the first thing which was done by the House of Commons after the King by their means had been brought to the fatal Block being to tuâ—ne them out of power to dissolve their House and annul their priviledges reducing them to the same condition with the reâ—t of the Subjects Fol. 127. And it had not been amiss if such who would be accounted his friends and admirers had followed him in the footsteps of his Moderation content with the enjoying without the enjoyning their private practises and opinions 〈◊〉 others This comes in as an inference only on a formeâ— passage in which it is said of Bishop Andrews that in Whâ—â— place soever he came he never pressed any other Ceremonieâ— upon them then such as he found to be used there before 〈◊〉 coming though otherwise condemned by some â—omany superstitious Ceremonies and superâ—luous Ornaments in his private Chappel How true this is I am not able to affiâ—m lesse able if it should be true to commend it in him It is not certainly the office of a carefull Bishop only to leave things as he found them but to reduce them if amiss to those Rules and Canons from which by the forwardness of some to innovate and the connivence of others at the innovations they had been suffered to decline And for the inference it self it is intended chiefly for the late Arch-bishop of Canterbury against whom he had a fling before in the fourth Book of this History not noted there because reserved to another place of which more hereafter Condemned here for his want of moderation in enjoyning his private practises and opinions on other men But 〈◊〉 our Author had done well to have spared the man who hath already reckoned for all his errors both with God and the world And secondly it had been betteâ— if he had told us what those private practises and opinions were which the Archbishop with such want of moderation did enjoyne on others For it is possible enough that the opinions which he speaks of might be the publick Doctrines of the Church of England maintained by him in opposition to those private opinions which the Calvinian pâ—rty had intended to obtrude upon her A thing complained of by Spalato who well observed that many of the opinions both of Luther and Calvin were received amongst us as part of the Doctrine and Confession of the Church of England which â—therwise he acknowleâ—ged to be capable of an Oxthoâ—x sense Praeter Anglicanam Confessionem â—uam mihi ut modestam praedicabant multa 〈◊〉 Lutheri Calvini dogmata obtinuisse â—he there objects And it is possible enough â—â—at the practises which he speaks of were not private either but a reviver of those ancient and publick â—ages which the Canons of the Church enjoyned â—nd by the remisness of the late Government had been â—iscontinued He that reads the Gag and the Appello â—aesarem of Bishop Montague cannot but see that those â—â—inions which our Author condemned for private were â—he true Doctrine of this Church professed and held forth â—n the Book of Articles the Homilies and the Common-Prayer-Book But for a justification of the Praâ—â—ises the private practises he speaks of I shall direct â—im to an Author of more credit with him Which â—â—thor first tels us of the Bishops generally That being of late years either careless or indulgent they had not required within their Dioceses that strict obedience to Ecclesiastical Constitutions which the Law expected upon which the Liturgy began totally to be laid aside and in conformity the uniform practise of â—he Church He
be true or false I am not able to sâ—y but being generally believ'd I have set it down also Bâ—t my other story is more serious intended for the satisfaction of our Author and the Reader both It was in Nobember Anno 1639. that I receiv'd a message from the Lord Archbishop to attend him the next day at two of the clock in the afternoon The Key being tuâ—n'd which opened the way into his Study I found him sitting in a chair holding a paper in both hands and his eyes so fixt upon that paper that he observ'd me not at my coming in Finding him in that posture I thought it fit and manners to retire again But the noise I made by my retreat bringing him back unto himself he recall'd me again and told me after some short pawse that he well remembred that he had sent for me but could not tell for his life what it was about After which he was pleas'd to say noâ— without tears standing in his eyes that he had then newly receiv'd a letter acquainting him with a Revolt of a Person of some Quality in North-Wales to the Church of Rome that he knew that the increase of Popery by such frequent Revolâ—s would be imputed unto him and his Brethren the Bishops who were all leâ—st guilty of the same that for his part he had done his utmost so far forth as it might consist with the Rules of Prudence and the Pâ—eservation of the Church to suppress that party and to bring the chief sticklers in it to condign punishment to the truth whereof lifting up his wet eyes to Heaven he took God to witness conjuring me as I would answer it to God at the day of Judgement that if ever I came to any of those places which he and his Brethren by reason of their great age were not like to hold long I would imploy all such abilities as God had given me in suppressing that party who by their open undeâ—takings and secret practices were like to be the ruinâ— of this flourishing Church After some words of mine upon that occasion I found some argument to divert him from those sad remembrances and having brought him to some reasonable composedness I took leave for the present and some two or three dayes after waiting on him again he then told me the reason of his sending for me the time before And this I deliver for a truth on the faith of a Christian which I hope will over-ballance any Evidence which hath been brought to prove such Popish inclinations as he stands generally charg'd with in our Authors History Fol. 217. However most apparent it is by many passages in his life that he endeavoured to take up many controversies betwixt us and the Church of Rome And this indeed is Novum Crimen that is to say a crime of a new stamp never coyn'd before I thought that when our Saviour said Beati Pacifici it had been sufficient warâ—ant unto any man to endevour Peace to build up the breacheâ— in the Church and to make Ierusalem like a City which is at Vnity in it self especially where it may be done not only salva charitare without breach of charity but salvâ fide too without wrong to the faith The greatest part of the Controversies betwixt us and the Church of Rome not being in the Fundamentals oâ— in any Essential Points in the Christian Religion I cannot otherwise look upon it but as a most Christian pious work to endeavour an atonement in the Sâ—perstructures But hereof our Author seems to doubt first whether 〈◊〉 endeavours to agree and compose the differences be lawâ—ul or not and secondly whether they be possible As for the lawfulness thereof I could never see any reason produc'd against it nor so much as any question made of it till I found it here against the possibility thereof it hath been objected that such and so great is the pride of the Church of Rome that they will condescend to nothing And therefore if any such composition or agreement be made it must not be by their meeting us but our going to them But as our Author sayes that many of the Archbishops equals adjudg'd that design of his to be impossible so I may say without making any such odious Comparisons that many of our Authors betters have thought otherwise of it It was the petulancy of the Puritans on the one side and the pragmaticalness of the Iesuits on the other side which made the breach wider then it was at the first and had those hot spirits on both sides been charm'd a while moderate men might possibly have agreed on such equal terms as would have said a sure Foundation for the Peace of Christendom Now that all those in the Church of Rome are not so stiffly wedded to their own opinions as our Author makes them appears first by the testimony of the Archbishop of Spalato declaring in the High Commission a little before his going hence that he acknowledged the Articles of this Church to be true or profitable at the least and none of them Heretical It appears secondly by a Tractate of Franciscus de Sancta Clara as he calls himself in which he putteth such a gloss upon the nine and thirty Articles of the Church of England as rendreth them not inconsistent with the Doctrines of the Church of Rome And if without prejudice to the truth the Controversies might have been compos'd it is most probable that other Protestant Churches would have sued by their Agents to be included in the Peace if not the Church of England had lost nothing by it as being hated by the Calvinists and not lov'd by the Lutherans But our Author will not here desist so soon hath he forgotten his own rule made in the case of Mr. Love and therefore mustereth up his faults viz. 1. Passion though an human frailty 2. His severity to his predecessor easing him before his time and against his will of his Iurisdiction 3. His over-medling in State-matters 4. His imposing of the Scottish Liturgy Of all which we have spoke so much upon other occasions that is to say num 246. 251. 289. 259. and therefore do not count it necessary to adde any thing here And so I leave him to his rest in the Bosom of Abraham in the land of thâ— Living From the Archbishop of Canterbury I should proceed to Dr. Williams Archbishop of York but that I must first remove a Block which lies in my way Our Author having told us of the making and printing the Directory is not content to let us see the cold entertainment which it found when it came abroad but letâ— us see it in such terms as we did not look for Fol. 222. Such saith he was call it constancy or obstinacy love or doating of the generality of the Nation on the Common Prayer that the Parliament found it fit yea necessary to back their former Ordinance with a second Assuredly the generality of the people of
off so clearly with those evaâ—â—ns which he had put upon the Articles in charge against him or with those touches on the by which are given to the Defendant in the Doctors Answer supposing that the Paper exemplified in the Pamphlet never before publisht as the Authour tels us contain the substance and effect of that which he delivered to the King for his justification as indeed it doth not For the truth is that this Paper was digested by D. Prideaux as soon as he returned to Oxon coppied out and disperst abroad by some of his own party and perswasions to keep up the credit of the cause And though at first it carried the same Title which the Pamphlet gives it viz. The Answer of D. Prideaux to the Information given in against him by D. Heylin yet afterwards upon a melius inquirendum he was otherwise perswaded of it and commonly imputed it to one of Trinity Colledge whom he conceived to have no good affections to him And here I might conclude this point touching the traducing and disturbing of D. Prideaux did I not finde that by the unseasonable publishing of that Antiquated and forgotten Paper the Respondent had not been disturbed and traduced in a far courser manner then he was the Doctor had those passions and infirmities which are incident to other men of lesse ability and having twice before exposed the Respondent to some disadvantages in the point of same and reputation he was the more easily inclined to pursue his blow and render him obnoxious as much as possibly he could to the publike censure The story whereof I shall lay down upon this occasion and hope that I may safely do it without the imputation of affecting the fresh credit of coping with the deceased or purposing any wrong at all unto the reverend name and living fame of that Learned man Proximas egomâ—t sum mihiâ— as the Proverb hath it my own credit is more dear to me then another mans And where I may defend my self with truth and honesty I have no reason to betray both my name and fame by a guilty silence Know then that on tht 24. day of April Anno 1627. I answered in the Divinity Schools at Oxon upon these two Questions viz. An Ecclesia unquam fâ—erit invisibilis And 2. An Ecclesia possit errare Both which I determined in the Negative And in the stating of the first I fell upon a different way from that of D. Prideaux in his Lecture de visibilitate Ecclesiae and other Tractates of and about that time in which the visibility of the Protestant Church and consequently of the renowned Church of England was no otherwise proved then by looking for it into the scattered conventicles of the Berengarians in Italy the Waldenses in France the Wicklifists in England the Hâ—ssites in Bohemia which manner of proceeding not being liked by the Respondent as that which utterly discontinued that succession in the Ecclesiasticall Hierarchy which the Church of England claimeth from the very Apostles he rather chose to look for a continual visible Church in Asia Aethiopia Greece Italy yea and Rome it self as also in all the Western Provinces then subject to the power of the Popes thereof And for the proof whereof he shewed First That the Church of England received no succession of doctrine or government from any of the scattered Conventicles before remembred Secondly That the Wicklifsists together which the rest before remembred held many Heterodoxes in Religion as different from the established doctrine of the Church of England as any point which was maintained at that time in the Church of Rome And thirdly That the Learned Writers of that Church Bellarmine himself amongst them have stood up as cordially and stoutly in maintenance of some fundamental Points of the Christian Faith against the Socinians Anabaptists Anti-Trinitarians and other Hereticks of these last ages as any of the Divines and other learned men of the Protestant Churches Which point I closed with these words viz. Vtinam quod ipse de Calvino â—ic semper errasset nobilissimus Cardinalis and this so much displeased the Doctor that as soon as the Respondent had ended his determination he fell most heavily upon him calling him by the odious names of Papicola Bellarminianus Pontificius and I wot not what and bitterly complaining to the younger part of his Audients to whom he made the greatest part of his addresses of the unprofitable pains he had took amongst them if Bellarmine whom he laboured to decry for so many years should now be honoured with the Title of Nobilissimus The like he also did tantaene animis caelestibus irae at another time when the Respondent changed his Copy and acted the part of the Prior Opponent loding the poor young man with so many reproaches that he was branded for a Papist before he understood what Popery was And because this report should not get footing in the Court before him in his first Sermon preached before the King which was in November next following on the words Ioh 4. viz Our Fathers worshiped on this mountain he so declared himself against some errours and corruptions in the Church of Rome that he shewed him to be far enough from any inclinations to the Romish Religion as afterwards in the Year 1638. when that clamour was revived again he gave such satisfaction in his third and fourth Sermon upon the Parable of the Tares that some of the Court who before had been otherwise perswaded of him did not stick to say That he had done more towards the subversion of Popery in those two Sermons then D. Pâ—ideaux had done in all the Sermons which he had ever preached in his life But to proceed the Respondent leaving Oxon within few years after the heat of these reproaches began to cool 〈◊〉 he had reason to conceive that the Doctors 〈◊〉 might in so long a tract of time as from 1627. to 16 〈…〉 cooled also but it happened otherwise For the 〈…〉 being to answer for his degree of Doctor in the 〈…〉 insisted then on the Authority of the Church 〈…〉 he had done on the infallibilâ—ty and visibility of it His Questions these viz. An Eccleâ—ia habeat authoritatem in determinandis â—idei controversâ—â—s 2. Interpretandi Scripturas 3. Discernendi ritus ceremonias All which he held in the Affirmative according to the plain and positive doctrine of the Church of England in the 20. Article which runs thus interminis viz habet Ecclesiae ritas sive ceremonias statuendiâ—us in â—idei controversâ—â—s authoritatem c. but the Doctor was as little pleased with these Questions and the Respondent stating of them as he was with the former And therefore to create to the Respondent the greater odium he openly declared that the Respondent had falsified the publike Doctrine of the Church and charged the Article with that sentence viz. Habet Ecclesia ritus sive Ceremonias c. which
Temporal Subjects And this they did by their own sole Authority as before was said ordering the same to be levyed on all such as were refractory by Sequestration Deprivation Suspension Excommunication Ecclesiastical Censures all without relating to any subsequent confirmation by Act of Parliament which they conceiv'd they had no need of Nor finde we any thing of the Convocations of Queen Elizabeths time except that of the year 1562. and that not fairly dealt with neither as is elsewhere shewed though there passed many Canons in the Convocation of the year 1571. and of the year 1585. and the year 1597. all Printed and still publickly extant besides the memorable Convocation of the year 1555. in which the Clergy gave the Queen a Benevolence of 2â— in the pound to be levyed by Ecclesiastical Censures without relating to any subsequent confirmation by Act of Parliament as had accustomably been used in the Grant of Subsidies It might have been expected also that we should have found in a Church History of Britain the several degrees and steps by which the Heterodoxies and Superstitions of the Church of Rome did creep in amongst us and the degrees by which they were ejected and cast out again and the whole Reformation setled upon the Doctrine of the Apostles attended by the Rites and Ceremonies of the Primitive times as also that some honorable mention should be found of those gallant Defences which were made by Dr. Bancroft Dr. Bilson Dr. Bridges Dr. Cosins and divers others against the violent Batteries and Assaults of the Puritan Faction in Queen Elizabeths time and of the learned Writings of B. Buckeridge B. Morton Dr. Suâ—cliff Dr. Burges c. in justification of the Rites and Ceremonies of the Church of England against the remnants of that scattered and then broken Faction in the time of King Iames of which we have Negry quidem not a word delivered Nor could it stand with his design which will discover it self in part in this Introduction and shall more fully be discovered in the Animadversions that it should be otherwise All which together make it clear and evident that there is too little of the Church or Ecclesiastical History in our Authors Book And that there is too much of the State or Civil History will be easily seen by that unnecessary intermixture of State-Concernments not pertinent to the business which he hath in hand Of this sort to look back no further is the long Will and Testament of King Henry the eighth with his Gloss or Comment on the same taking up three whole sheets at least in which there is not any thing which concerns Religion or which relates unto the Church or Church-affairs although to have the better colour to bring it in he tells us that he hath transcribed it not onely for the rarity thereof but because it contained many passages which might reflect much light upon his Church-History Lib. 5. â—ol 243. Of this sort also is his description of the pomp and order of the Coronation of King Charls which though he doth acknowledge not to be within the Pale and Park of Ecclesiastical History yet he resolves to bring it in because it comes within the Purlews of it as his own words are But for this he hath a better reason then we are aware of that is to say That if hereafter Divine Providence shall assign England another King though the transactions herein be not wholly precedential something of state may be chosen out grateful for imitation Lib. 11. fol. 124. As if the Pomp and order of a Coroâ—nation were not more punctually preserved in the Heralds Office who have the ordering of all things done without the Church and are eye-Witnesses of all which is done within then in our Authors second-hand and imperfect Collections The like may be said also of the quick and active Reigns of King Edward the sixth and Queen Mary in which the whole Body of the reformed Religion was digested setled and destroyed sufficient of it self to make a competent Volumn but contracted by our Author like Homers Iliads in the Nut shell into less then 25 sheets And yet in that small Abstract we finde many Impertinencies as to the work he hath in hand that is to say The great proficiency of King Edward in his Grammar Learning exemplified in three pieces of Latine of his making when he was but eight or nine years old the long Narrative of Sir Edward Mountague chief Iustice of the Common Pleas to vindicate himself from being a voluntary Agent in the business of the Lady Iane Gray the full and punctual relation of Wâ—ats Rebellion and the issue of it though acted upon some false grounds of Civil Interess without relating to Religion or to Church Affairs Infinitum esset â—re per singula It were an infinite labor to look into all particulars of this nature which are found in our Author make up a great part of the Book but we may guess by this brief view as Ex pede Hereulem that his diversion upon Civil Matters and Affairs of State which neither have relation to nor any influence at all upon those of the Church do make up a considerable part of the rest of the Book Which Civil Matters and State-Concernments being discharg'd also as in all reason they ought to be we next proceed to the Church-History it self In which if we should make the like defalkation and expunge every passage which is either positively false or ignorantly mistaken by him there would be very little left to inform the Reader as by the following Animadversions will appear sufficiently 8. But well it were if onely Abberrations from Historical truth were to be met with in our Author In whom we find such a continual vein of Puritanism such dangerous grounds for inconformity and Sedition to be raised upon as easily may pervert the unwary Reader whom the facetiousness of the stile like a hook baited with a painted Fly may be apt to work on Murthering of Kings avowed for necessary prudence as oft as they shall fall into the power of their Subjects Lib. 4 fol. 109. The Coronation of the Kings and consequently their succession to the Crown of England made to depend upon the suffrage and consent of the People Lib. 11. fol. 122. The Sword extorted from the Supream Magistrate and put into the hands of the common People whensoever the Reforming humor shall grow strong amongst them Lib. 9. fol. 51. The Church depriv'd of her Authority in determining controversies of the Faith and a dispute rais'd against that clause of the Atticle in which that Authority is declared whether forg'd or not Lib. 9. f. 73. Her power in making Canons every where prostituted to the lust of the Parliament contrary both to Law and constant practice the Heterodoxies of Wickliff Canoniz'd for Gospel and Calvins Opinions whatsoever they were declar'd for Orthodox the Sabbatarian Rigors published for Divine and Ancient Truths though there be no Antiquity nor Divinity
of the Roman Writers which came after him But where both our Author and some others have rais'd some objections against this part of the History for Answer thereunto I refer the Reader to the learned and laborious Work of Francis Mason late Archdeacon of Norfolk De Ministorio Anglicano the sum whereof in brief is this Licet in una urbe multi Flamines that though there were many Flamines in one City yet was there only one which was called Pontifex or Primus Flaminum the Pope or principal of the Flamines of which kinde one for every City were those whom our Historians speak of And for the Archi-Flamines or Proto-Flamines though the name occurre not in old Roman Writers yet were there some in power and Authority above the rest who were entituled Primi Pontificum as indeed Coifi by that name is called in Beda which is the same in sense with Arch-flamines although not in sound All I shall further add is this that if these 28 Cities were not all furnished with Bishops in the time of Lucius for whom it was impossible to spread his armes and expresse his power over all the South parts of the Iland yet may the honour of the work be ascribed to him because begun by his encouragement and perfected by his example as Romulus is generally esteemed for the Founder of Rome although the least part of that great City was of his Foundation Our Author has not yet done with Lucius For admitting the story to be true he disallowes the turning of the Pagan Temples into Christian Churches which he censureth as the putting of new Wine into old Vessels which afterwards savour'd of the Cask Christianity hereby getting a smack of Heathen ceremonies But in this point the Pâ—imitive Christians were as wise as our Author though they were not so nice Who without fearing any such smack accommodated themselves in many ceremonies to the Gentiles and in some to the Iewes that being all things to all men they might gain the more as in fine they did which notwithstanding our Author hereupon inferreth Fol. 13. They had better have built new Nests for the holy Dove and not have lodg'd it where Schriech-owls and unclean Birds had formerly been harboured A pâ—ety piece of new Divinity and such as favours strongly of the Modern Anabaptist such as not only doth â—eproach the practise of most pious Antiquity but layes a sure ground for the pulling down of all our Chuâ—ches as having been abus'd to Popish Superstitions in the former times if ever that encreasing faction shâ—â—ld become predominant What pity is it that our Aâ—thor had not liv'd and preacht this Doctrine in King Edwards time that the Parochiall Churches and Câ—thedrals being sent after the Abbies new Nests might have been built for the Dove in some tree or otheâ— unâ—er the shade whereof the people might assemble to their devotions and not new Nests provided only but new feathers also the vestments prescribed to the Miniâ—â—ers by the Church of England being condemned and disallowed by the Puritan party because in use formerly with the Priests of the Church of Rome More of this stuff but of a more dangerous conquence to the publick peace we shall see hereafter We have now done at last with the story of Lâ—cius and must next follow our Author unto that of Amphibalus in prosecution whereof he â—elleth us of a great slaughter of Christians in or near the City of Litchfield from thence so denominated of which thus saith he Fol. 19. This relation is favoured by the name of Litchfield which in the British tongue signifies a Golgotha or a place bestrewed with skâ—ls It 's true indeed that Litchfield or Licidfield as Beda calleth it is made by Iohn Rosse to signifie Cadaverum Campus or the field of dead bodies But that it doth so signifie in the British language I do more then doubt the termination of the word being meeâ—ly Saxon as in Hâ—fenfield Cock-field Campsâ—â—â—â—d and many others As little am I saâ—isfied in the Etymon of the name of Maiden-head which he ascribes unto the worshipping of the head of one of those many Maidens which were martyred with Vrsula at Colen fol. 36. For which though he cite Camden for his Author following therein but not approving the old Tradition yet when I finde in the same Camden that this Town was forâ—erâ—y called Maidenhith that anciently there was a ferry near the place where the town now stands and that Hith in the old Saxâ—n tongue did signifie a Whâ—rse Haven or landing place I have some reason to believe that the Town took this name from the Wharse or Ferry belonging at that time to some neighbouring Nunnery or to some private Maidens dwelling thereabout who then received the profits of it Just so Queen-Hith in London took that appellation because the profits of that Wharf were antiently accompted for to the Queens of England and Maiden-bradly in Wilshire was so denominated because belonging to one of the inheretrices of Manasses Basset a most noble personage in his time who founded a House here for Maiden Lepers But to return again to Lâ—itch-field It must needs seem as strange to my judicious Reader that one part of it should be borrowed from the Britans and the other from the Saxons as it seems strange unto our Author and that justly too that Cern in Dorcetshire should anciently be called Cernel from the Latine word Cerno which signifies to see and the Hebrew word El signifying God fol. 67. Fol. 20. I fear that learned pen hath gone too far who makes him founder of a Bishoprick at York and styleth him an Emperor surpassing in all virtue and Christian â—iety The learned pen here spoken of is that of judicious Camden whose character of Constantius Chlorus our Author in this place will not let passe without some censure That he did found or rather reâ—ound a Bishoprick in the City of York I am confident Camden had not said without very good grounds though on what grounds he said it I am yet to seek A Bishoprick and a Bishop of York we finde on good Record within few years after Eborius the Bishop of that City subscribing to the Councill of Arles in the time of Constantine the Son and next succeâ—â—or of Constantius Chlorus And that he was a Prince of suâ—passing vertue is generally agreed upon by all Historians both Pagans and Christians The Question then will be only this Whether he did surpass also in Christian piety which our Author will not otherwise grant bâ—t by our Saviours Argument only concluding those to be on our part who are not against us Constantius doing no other good unto Christianity but that he did not do it harm A censure not agreeable to so good an Emperor who though he were no through-paced Christian yet did he both favor their Religion and protect their persons as Eusebius testifies de vita Constantini lib. 1. cap. 1â— And not so
the conditions of those times did afford unto him he addeth that Fol. 129. We must attribute the main to Divine Providâ—â—ce blessing the Gospel A name too high to be bestowed upon the Fancies of a private Man many of whose Opinions were so far from truth so contrary to peace and civil Order so inconsistent with the Government of the Church of Christ as make them utterly unworthy to be look'd on as a part of the Gospel Or if the Doctrines of Wickliffe must be call'd the Gospel what shall become of the Religion then establisht in the Reâ—lâ— of England and in most other parts of the Western woâ—ld Were all but Wickliffes Followers relaps'd to 〈◊〉 were they turn'd Jews or had embrac'd 〈◊〉 of Mahomet If none of these and that they 〈…〉 in the faith of Christ delive ed to them in the Gospels of the four Evangelists and other Apostolical Writers Wickliffes new Doctrines could not challenge the name of Gospel nor ought it to be given to him by the pen of any But such is the humor of some men as to call every separation from the Church of Rome by the name of Gospel the greater the separation is the more pure the Gospel No name but that of Evangelici would content the Germans when they first separated from that Church and reformed their own and Harry Nichols when he separated from the German Churches and became the Father of the Familists bestows the name of Evangelium Regni on his Dreams and Dotages Gospels of this kinde we have had and may have too many quot Capita tot fides as many Gospels in a manner as Sects and Sectaries if this world go on Now as Wickliffes Doctrines are advanc'd to the name of Gospel so his Followers whatsoever they were must be called Gods servants the Bishops being said fol. 151. to be busie in persecuting Gods servants and for what crime soever they were brought to punishment it must be thought they suffered only for the Gospel and the service of God A pregnant evidence whereof we have in the story of Sir Iohn Oldcastle accused in the time of King Harry the fifth for a Design to kill the King and his Brethren actually in Arms against that King in the heâ—â— of 20000 men attainted for the same in open Parliament and condemn'd to die and executed in St. Giles his Fields accordingly as both Sir Roger Acton his principal Counsellor and 37 of his Accomplices had been before For this we have not only the Authority of our common Chronicles Walsingham Stow and many others but the Records of the Tower and Acts of Parliament as is confessed by our Author fol. 168. Yet coming out of Wickliffes Schools and the chief Scholar questionless which was train'd up in them he must be Registred for a Martyr in Fox his Calender And though our Author dares not quit him as he says himself yet such is his tenderness and respect to Wickliffes Gospel that he is loath to load his Memory with causless Crimes fol. 167. taxeth the Clergie of that time for their hatred to him discrediteth the relation of T. Walsingham and all later Authors who are affirm'd to follow him as the Flock their Belweather and finally leaves it as a special verdict to the last day of the Revelation of the righteous Iudgements of God From the Scholar pass we to the Master of whom it is reported in a late Popish Pamphlet that he made a recantation of his Errors and liv'd and dyed confoâ—mable to the Church of Rome This I behold as a notorious falshood an imposture of the Romish party though the argument used by our Authoâ— be not of strength sufficient to inforce me to it If saith he Wickliffe was sufficiently reconcil'd to the Roman faith why was not Rome sufficiently reconciled to him Vsing such cruelty to him many years after his death fol. 171. But this say I is no reason of no force at all Wickliffe might possibly be reconcil'd to the Church of Rome and yet the Minâ—sters of that Church to strike a terror into others might execute that vengeance on him after his decease which they had neither power nor opportunity to do when he was alive Quam vivo iracundiam debuerant in corpus mortâ—i contulerunt And hereof we have a fair example in Marcus Antonius de Dominis Archbishop of Spalato who coming into England 1616. did manifestly oppose the Doctrines of the Church of Rome in some learned Volumes But being cunningly wrought on by some Emâ—ssaries of the Romish party in the year 1622. he went baâ—k to Rome was reconcil'd to that Church and writ the e most reproachfully of the Church of England which notwithstanding he was kept prisoner all the rest of his life and his body burnt to ashes after his decease So then it is no such new matter for a dissenting Christian such as Wickliffe and de Dominis were though branded by the nâ—me of Hereticks to be admitted to a reconciliation with the Church of Rome and yet that Church to carry a revengeful minde towards them when occasion serves And all this while we have expected that our Author would have given us a brief summary of Wickliffes Doctrines that by seeing the Piety and Orthodoxie of his Opinions we might have thought more reverently both of him and his Followers But therein our expectation must remain unsatisfied our Author thinking it more agreeable to his Design to hold the Reader in suspense and conceal this from him dealing herein as the old Germans did with those of other Nations who came to wait upon Valeda a great Queen amongst them not suffering any to have a sight of her to keep them in a greater admiration of her parts and Person Arcebantur aspectu quò plus venerationis inesset as it is in Tacitus The wheat of Wickliffe was so soul so full of chaffe and intermingled with so many and such dangerous Tares that to expose it to the view were to mar the market And therefore our Author having formerly honored his Opinions by the name of Gospel and his followers with the Title of Gods servants as before was noted had reason not to shew them all at once in a lump together that we might think them better and more Orthodox then indeed they were But the best is to save us the trouble of consulting Harpsfield and others who have written of them our Author hath given them us at last on another occasion Lib. 5. fol. 208. many of which the Reader may peruse in these Ammadversions Numb 113. Thus having laid together so much of this present Book as relates to Wickliffe and his followers I must behold the rest in fragments as they lye before me Fol. 152. He lies buried in the South Isle of St. Peters Westminster and since hath got the company of Spencer and Drayton Not Draytons company I am sure whose body was not buryed in the South-Isle of that Church but under the North wall
read and compared with the Statute he had not needed to have made this Qâ—ere about the true intent and meaning of the Kings Injunction Fol. 386. In the first year of King Edward the sixth it was recommended to the care of the most grave Bishops and others assembled by the King at his Castle at Windfor and when by them compleated set forth in Print 1548. with a Proclamation in the Kings name to give Authority thereunto being also recommended unto every Bishop by especiall Letters from the Lords of the Councel to see the same put in execution And in the next year a penalty was imposed by Act of Parliament on such who should dâ—prave or neglect the use thereof Our Author here mistakes himself and confounds the business making no difference between the whole first Liturgy of King Edward the sixth and a particular form of Administration For the better understanding whereof he may please to know that in the first Parliament of this King there past a Statute Entituled An Act against such as speak against the Sacrament of the Altar and for the receipt thereof in both kindes Upon the coming out whereof the King being no lesse desirous as Fox relates it to have the form of Administration of the Sacrament reduced to the right Rule of the Scriptures and first use of the Primitive Church then he was to establish the same by Authority of his own Regal Lawes appointed certâ—in of the most grave and learned Bishop and others of his Realm to assemble together at his Castle of Windsor there to argue and intreat of this matter and conclude upon and set forth one perfect and uniform Order accoâ—ding to the Rule and use aforesaid which Book was printed and set out March 8. 1548. which is 1547. according to the accompt of the Church of England with a Proclamation of the Kings befoâ—e as by the Book it self appeaâ—â—â— But this Book thus set out and publisht contained nothing but a Form and Order of Adminisâ—ing the Holy Communion under both kinds in pursuâ—nce of the Statute before mentioned and served but as a preamble to the following Liturgy a Bâ—eâ— fast as it were to the Feast insuing The Liturgy came not out till near two years after confirmed in Parliament Anno 2. 3. Edw. 6. cap. 1. and in that Parliament cryed up as made by the immediate aide and inspiration of the holy Ghost Which notwithâ—â—anding some exceptions being taken at it as our Author notes by Calvin abâ—oâ—d and some Zealots at home the Book was brought under a Review much altered in all the parts and offiâ—es of it but whethâ—r â—nto the better or unto the worse let some others judge Fol. 404. At last the great Earl of Warwick deserted his Chaplain in open field to shift for himself Indeed he had higher things in his head then to attend such trifles A man may easily discern a Cat by her claw and we may finde as easily by the scratches of our Authoâ—s pen to what party in the Church he stands most inclined He had before declared for the Dominicans and Rigid Calvinists in some points of Doctâ—ine and now declares himself for the Non-Conformists in point of Ceremony He had not else called the Episcopal Ornaments particularly the Rochet Chimere and Square-cap by the name of trifles such trifles as were not worth the contending for if Resâ—lute Ridley had been pleased to dispense therein The truth is that Hoopers opposition in this particulaâ— gave the first ground to those Combustions in the Church which after followed Calvin extremely stickling for him and writing to his party here to assist him in it And this I take to be the reason why our Author is so favourable in his censure of him fol. 402. and puts such Answers in the mouthes of the Non-Conformist fol. 404. as I can hardly think were so well hammered and accommodated in those early dayes Such as seem rather fitted for the temper and acumen of the present times after a long debating of all particulars and a strict search into all the niceties of the Controversie then to the first beginnings and unpremeditated Agitatious of a new-born Quarrel Fol. 406. Yet this work met afterwards with some Frowns even in the faces of great Clergy-men c. because they concoived these singing Psalms erected in Corrivality and opposition to the reading Psalms which were formerly sung in Cathedral Churches And thoâ—e great Church-men â—ad good reâ—son for what they did wisely foreseeing that the singing of those Psalms so translated in Rythme and Meeter would work some alteration in the executing of the publique Liturgy For though it be exprest in the Title of those singing Psalms that they were set forth and allowed to be sung in all Churches before and after morning and eveniâ—g Prayer and also before and after Sermons yet this allowance seems rather to have been a Connivence then an approbation no such allowance being â—ny wheâ—e found by such as have been most industrious and concerned in the search thereof Secondly whereas â—t was intended that the said Psalms should be only 〈◊〉 before and after morning and evening Prayer and also before and after Sermons which shews they were not to be intermingled in the publique Liturgy in very little time they pâ—evailed so far in most Parish Churches as to thrust the Te Deum the Benedictus the Magnificat and the Nunc dimittis quite out of the Church And thirdly by the practices and endevours of the Puritan party they came to be esteemed the most divine part of Gods publique service the reading Psalms together with the first and second Lessons being heard in many places with a covered head but all men â—itting bare-headed when the Psalm is sung And to that end the Parish Clerk must be taught when he names the Psalm to call upon the people to sing it to the praise and glory of God no such preparatory Exhortation being used at the naming of the Chapters of the dayly Psalms But whereas our Author seems to intimate that the Reading Psalms were formerly sung only in Cathâ—dral Churches he is exceedingly mistaken both in the Rubriâ—ks of the Church and the practice too the Rubricks lâ—â—ving them indifferently to be said or sung according as the Congregation was fitted for it the practice in some Parish Churches within the time of my memory being for it also And this our Author as I think cannot chuse but know if he be but as well studied in the Rules of the Church as in some Popish Legends and old ends of Poetry Fol. 407. Let Adonijah and this Lords example deterr Subjects from medling with the Widows of their Soveraigns lest in the same match they espouse their own danger and destruction I see little reason for this Rule lesse for his examples For first Abishag the Shunamite whom Adonijah desâ—red to have to wife was â—ever marryed unto David and therefore cannot properly be called his Widow And secondly Queen
Altar as it either was or could be in the power of our English Zealots to beat down superstitious Pictures and Images had they been so minded Solomon in the Book of Canticles compares the Church unto a Army Acies Castrorum ordinaâ—a as the Vulgar hath it an Army terrible with Banners as our English reads it A powerful Body out of doubt able which way soever it moves to waste and destroy the Countrey to burn and sack the Villages through which it passeth And questionless too many of the Souldiers knowing their own power world be apt to do it if not restrained by the Authority of their Commanders and the Laws of war Ita se Ducum Authoritas sic Rigor Disciplinae habet as we finde in Tacitus And if those be not kept as they ought to be Confusi Equites Peditesque in exitium ruunt the whole runs on to a swift destruction Thus is it also in the Church with the Camp of God If there be no subordination in it if every one might do what he list himself and make such uses of that power and opportunity as he thinks are put into into his hands what a confusion would ensue how speedy a calamity must needs fall upon it Courage and zeal do never shew more amiably in inferior powers then when they are subordinate to good directions especially when they take directions from the right hand from the Supreme Magistrate not from the interests and passion of their fellow subjects It is the Princes office to command and theirs to execute With which wise caution the Emperor Otho once represt the too great forwardness of his Souldiers when he found them apt enough to make use of their power in a matter not commanded by him Vobis Arma Animus mihi Consilium virtutis vestrae Regimen relinquites as his words there are He understood their duty and his own authority allows them to have power and will but regulates and restrains them both to his own command So that whether we behold the Church in its own condition proceeding by the warrant and examples of holy Scripture or in resemblance to an Army as compared by Solomon there will be nothing left to the power of the people either in way of Reformation or Execution till they be vested and intrusted with 〈◊〉 lawful power deriv'd from him whom God hath plac'd in Authority over them And therefore though Idolatry be to be destroy'd and to be destroyed by all which have power to do it yet must all those be furnisht with 〈◊〉 lawful power or otherwise stand guilty of as high a crime as that which they so zealously endeavour to condemn in others 3. But our Author is not of this minde and therefore adds That if the Soveraign do forget the Subjects should remember their duty A lesson which he never learn'd in the Book of God For besides the examples which we have in demolishing the Brazen Serpent and the Altar of Bethel not acted by the power of the people but the command of the Prince I would 〈◊〉 know where we shall finde in the whole courâ—e and current of the holy Scriptures that the common people in and by their own authority removed the high places and destroyed the Images or cut down the Gâ—oves those excellent Instruments of Superstition and Idolatry or that they did attempt any such thing till warranted and commissionated by the Supreme Powers Where shall we finde that any of the seven thousand person which had not bowed the knee to Baal did ever go about to destroy that Idol Or that Eliah or Elisha two men as extraordinary for their calling as their zeal and courage did excite them to it Where shall we finde the Primitive Christians when living under the command of Heathenish Emperors busied in destroying Idols or defacing the Temples of those Gods whom the Pagans worshipped thoâ—gh grown in those times to such infinite multitudes that they filled all places of the Empire Vestra omnia implevimâ—â— Cities Illes Castles Burroughs your places of Assembly Camps Tribes Palaces yea the very Senate and common Forum as Tertullian pleads it No other Doctrine 〈◊〉 â—eard of till either the new Gospel of Wickliffe or the new Lights shining from Geneva gave beginning to it when the Genevians were resolv'd on a Reformation and could not get the consent of their Bishop who was also their immediate Prince they resolv'd to take the work into their own hands and proceed without him And that the presence of their Bishop might not be a hinderance unto their designs they rais'd a tumult put themselves in to a posture of war and thereby force him and his Clergy to forsake the City And this being done they did not only order matters of Religion as they pleas'd themselves but took the Soveraignty of the City into their own hands changing the Government thereof to the form of a Common-wealth Eo ejecto Genevates Monarchiam in popularem Statum commutarunt as Calvin hath it in his Epistle unto Cardinal Sadolet The practice of these men drawn afterwards into example by Knox and others became at last to be the standing Rule and Measure of all Reformations For when the King and Queen of Scots refus'd to ratifie two Acts which were sent unto them concerning the abolishing of the Mass and the Popes supremacy Knox Winram and the rest of that gang without more ado devised and set up a new form of Discipline ingrossing that power unto the Kirk which formerly had been usurped by the Popes of Rome Afterwards when the Queen was return'd into Scotland and that some of their importunate Petitions were neglected by her it was concluded by the Ministers in as plain terms as might be that if the Queen will not then we must ibid. fol. 33. According to this Rule the Netherlands proceeded also not only driving on the design which they had in hand as the French Hugonots also did without the Kings Authority but against it also Finally from a matter practical it came at last to be delivered for a point of Doctrine that if the Prince or Supreme Magistrate did not reform the Church then the people might For this I finde in Clesselius one of the Contra-Remonstrants of Roterdam If saith he the Prince and Clergy do neglect their duties in the Reforming of the Church Necesse est tumid facere plebeios Israelitas that then it doth belong to the common people And it is with a Necesse too if you mark it well they might not only do it but they must be doing Not in the way of Mediation or Petition by which the dignity of the Magistrate might be preserv'd but by force and violence Licet ad sanguinem usque pro eo pugnent even to the shedding of their own bloud and their brethrens too Our Author preacheth the same Doctrine whether by way of Application or Instruction it comes all to one for Qui Parentes laudat filios provocat as
except it be in his own dreams to confirm these Articles or that the Parliament of the 13 of the Queen being that he speaks of appointed any Committee for Religion to examine the Oxthodoxy of those Articles and make report unto the House All that was done was this and on this occasion Some Ministers of the Church too stiffly wedded to their old Mumpsimus of the Masse and some as furiously prosecuting their new Sumpsimus of Inconformity it was thought fit that between these contending parties the Doctrine of the Church should be kept inviolate And thereupon it was Enacted That every person under the degree of a Bishop which did or should pretend to be a Priest or Minister of Gods holy word and Sacraments in the Church of England should before Christmas then next following in the presence of his Diocesan Bishop testifie his assent and subscribe to the said Articles of the year 1562. Secondly that after such subscribing before the Bishop he should on some Sunday in the forenoon in the Church or Chappel where he served in time of Divine Service read openly the said Articles on pain of being deprived of all his Ecclesiastical promotions as if he were then naturally dead Thirdly that if any Ecclesiastical person should maintain any Doctrine contrary to any of the said Articles and being convented by his Bishop c. should persist therein it should be just cause to deprive such person of his Ecclesiastical promotions Fourthly that all persons to be admitted to any Benefice with Cure should likewise subscribe to the said Articles and publickly read the same in the open Church within two moneths after their induction with declaration of their unfaigned assent to the same on the pain aforesaid in all which there was nâ—â—thing done to confirm these Articles but only a pious care expressed for reformation of such disorders as were like to rise amongst the Ministers of the Church by requiring their subscription and assent unto them under such temporal punishments which at that time the Canons of the Church had not laid upon them So that our Author very well might have spared this Flourish that the Obligatoriness of these Articles as to temporal punishments beares not date nine years before from their composition in Convocation but henceforward from their confirmation in Parliament And here I must crave leave to fetch in another passage relating to the Acts of this Convocation fol. 102. in which he telleth us that till the year 1572. The Bishops had been more sparing in pâ—â—ssing and others more daring in denying subscription because the Canons made in the Convocation Anno 1563. were not for nine years after confirmed by Act of Parliament c. In which onâ— Authoâ— shews much zeal and but little knoâ—ledge theâ—e being no Canons madâ— in the Convoâ—ation of 1562. 1563. in our Authors reckoning noâ— any thing at all done in it more then the setling of the Articles and passing a bill for the granting of a Subsidie to the Queen as by the Records thereof may be easily seen But rather then the Parliament shall not have the power of confirming Canons our Author will finde our some Canons for them to confirm which never had a being or existence but in his brains only From the Articles our Author proceeds unto the Hoâ—ilies approved in those Articles and of them he tels us Fol. 75. That if they did little good they did little harm With scoâ—â— and insolence enough Those Homilies were so composed as to instruct the people in all positive Doctrines necessary for Christian men to know with reference both to Faith and Manneâ—s and being penned in a plain style as our Author hath it were â—â—tter for the edification of the common people then either the strong lines of some or the flashes of 〈◊〉 wiâ— in others in these latter times And well it had been for the peace and happiness of this Church if they had been more constantly read and nor discredited by those men who studied to advance their own inventions above those grave and solid pieces composed by the joynt counsels and co-operations of many godly learned and religious peâ—sons But it is well howsoever that by reading these so much viâ—ified Homilies the Ministeâ—â— though they did little good did but little harm it being to be feared that the precommant humor of Sermonizing hath on the contrary done much harm and but little good But our Author hath not yet done with this Convocation for so it followeth Fol. 76. The English Bishops conceiving themselves impowered by their Canons began to shew their authority in urging the Clergy of their Diâ—â—eâ—s to subscribe to the Liturgie Ceremonies and Discipline of the Church and such as refused the same were braaded with the odious name of Puritans Our Author having given the Parliament a power of confirming no Canons as before was shewed he brings the Bisâ—ops acting by as weak Authority in the years 1563. 1564. theâ—e being at that time no Canons for them to pâ—oceed upon for requiring thâ—ir Clergy to subscribe to the Liturgie Ceremonies and Discipline of the Church And therefore if they did any such thing it was not aâ— tâ—ey were impowered by their Canons but as they were inâ—â—bâ—â—d by that Authoâ—ity whiâ—h was inherent naturally in their Epiâ—copal Office But whereas he tells us in the following words thâ—t the name of Puritan in that notion began this year viz. 15â—4 I fear he hath anticipated the time a little Genebrard a right good Chronologer placing it ortos in Angâ—â—â— Puritanâ—s about two years after Anno 1566. And so far I am of our Authors minde that the grief had not been great if the name had ended that year upon condition thâ—t the occasion for which it was given them had then ended also But when he tells us that the name of Puritans was given to the opposers of the Hierarâ—â—y and Church-Serviceâ— and signifâ—eth a Non-conformist as often as I meet such Opposers and such Non-conâ—oâ—mists in the coâ—â—e of this Hiâ—â—ory I have warrant good enough to call them by the name of Puritans If any did abuse the nâ—mâ—s as â—â—â—â—leth us afterwards lib. x. fol. 100. to asperse the most Orthodox in Doctrine and religious in Conversation they weâ—e the moâ—e to blame let them answer for it But if those Orthodox and religious persons were Orthodox only in his sense and under the colour of Religion did secretly 〈◊〉 with those who oppos'd the Hierarchy and the eâ—â—â—blisht Orders of the Church it might be a disgrace but no wâ—ong unto them to be called Puritans And if it 〈◊〉 extended further to denote such men also as mainâ—â—â—ned any of the private Opinions and Doctrines of 〈◊〉 against the tendries of the Church I see no reason why our Author should complain of it so much as he does in the place afoâ—esaid The practices of some men are many times Doctrines to others and the Calvinia 〈◊〉 being built upon Calvins practices and those
74. But leaving him to stand or fall to his own Master I would fain know what text of Scripture ancient Writer or approved Councel can be brought to justifie Bounds Doctrines which he affirms for ancient truths and consonant to holy Scripture But more particularly where he can shew me any ground for the third Position viz. That there is as great reason why we Christians should take our selves as straightly bound to rest upon the Lords day as the Jewes were upon their Sabbath it being one of the moral Commandements whereof all are of equall authority This if it be a truth is no ancient truth and whensoever it be received and allowed for truth will in conclusion lay as heavy and insupportable Burthens upon the consciences of Gods people as ever were imposed upon the Jewes by the Scribes and Pharisees And secondly I would fain know the meaning of the following words in which it is said that others conceived them grounded on a wrong bottom but because they tended to the manifest advance of Religion it was pity to oppose them I would fain know I say considering that the foundation of the Christian faith is laid on the Doctrine of the Prophets and Apostles Christ himself being the chief corner stone how any thing which is not built upon this foundation but grounded on a wrong bottom as this seemed to be could tend to the manifest advance of the true Religion That it tended to the manifest advance of some Religion I shall easily grant and if our Author mean no otherwise we shall soon agree But sure I am no part of the true Religion was ever grounded upon â—alshood and therefore is 〈◊〉 Doctrine were grounded on so ill â— bottom aâ— they say it was it might â—onâ—â—â— to the advancement of a Faction and mens private 〈◊〉 but to the true Religion it was likely to contribute nothing but disgrace and scandal Lâ—stly I am to minde our Author that he makes Mr. Greenhams Treatise of the Sabbath to be published in pursuance of Bounds opinions which could not be till in or after the year 1595. Whereas he had laid him in his grave above two years before telling us that he died of the Plugue in London Anno 1592. fol. 219. By which it seems that Greenham either writ this Treatise after his decease oâ— else our Author hath done ill in giving the fâ—â—st honour of these new Doctrins unto Dr. Bound In the next place we shall see our Author engage himself in defence of the Calviâ—an Doctrins about Predestâ—ation Grace c. of which he telleth us that Fol. 229. Having much troubled both the Schools and Puâ—pit Archbishop Whitgift out of his Christian care to propogate the truth and suppress the opposite errors 〈◊〉 used a solemn meeting of many grave and learned 〈◊〉 at Lanibâ—th The occasion this The controversâ—â— about Predestination Grace c. had been long 〈◊〉 in the Schools between the Dominicant on the one side and the Francisâ—ans on the other 〈◊〉 the Dominicans grounding their opinion on the Authority of St. Augustin Prosper and some others of the following 〈◊〉 the Franciscans on the general current of the 〈◊〉 Fathers who lived ante motâ— certamina Pelagiana before the rising of the Pelagian Hereâ—ies 〈◊〉 disputes being after taken up in the 〈◊〉 Churches 〈◊〉 moderate Lutherans as they 〈◊〉 them followed the Doctrine of Melanchâ—hon conformable to the 〈…〉 those particulars The others whom they 〈…〉 or rigid Lutherans of whom 〈◊〉 Illyricus was the chief go in the same way with the Dominicans The authority of which last opinion after it had been entertained and publishe in the works of Calvin for his sake found admiâ—â—ance in the Schools and Pulpits of most of the Reformed Churches And having got footing here in England by the preaching of such Divines as had fled to Geneva in Queen Maries time it was defended in the Schools of Cambridge without opposition till Peter Barâ— a French man came and setled there Who being the Lady Margarets Pâ—ofessor in that University and liking better of the Melanchthonian way then that of Calvin defended it openly in the Schools many of parts and qâ—ality being gained unto his opinion Which gave so much displeasure to Dr. Whitaker Dr. Tyndall Mr. Perkins and some other leading men of the contrary judgement that they thought best to use the Argument ab Authoritatâ— to convince their Adversaries and complained thereof to the Archbishop and in the end prevailed with him to call that meeting at Lambeth which our Author speaks of in which some Articles commonly called the Nine Articles of Lambeth were agreed upon and sent down to Cambridge in favour of Dr. Whitaker and his Associates But our Author not content to relate the story of the Quarrel must take upon him also to be a judge in the Controversie He had before commended the Dominicans for their Orthodoxie in these points of Doctrine as they were then in agitation betwixt them and the Iesuits He now proceeds to do the like between the two parties men of great piety and learning appearing in it on both sides disputing the same points in the Church of England honouring the opinion of Dr. Whitaker and his Associates with the name of the truth and branding the other with the Title of the opposite error And yet not thinking that he had declared himself sufficiently in the favour of the Calvinian party he telleth us not long after of these Lambeth Articles fol. 232. that though they wanted the Authority of Provincial Acts yet will they readily be received of all Orthodox Christians for as far as their own purity bears conformity to Gods word Which last words though somewhat perplextly laid down must either intimate their conformity to the word of God or else signifie nothing But whatsoever opinion our Author hath of these Nine Articles certain it is that Queen Elizabeth was much displeased at the making of them and commanded them to be supprest which was done accordingly and with such diligence withall that for long time a Copy of them was not to be met with in that University Nor was King Iames better pleased with them then Queen Elizabeth was Insomuch that when Dr. Renalds mov'd in the Conference of Hampton-Court that the Nine Articles of Lambeth might be superadded to the 39. Articles of the Church of England King Iames upon an information of the true staâ—e of the businesse did absolutely refuse to give way to it But of this more at large elsewhere I only add a Memorandâ—m of our Authors mistake in making Dr. Richard Bancroft Bishop of London to be one of the Bishops which were present at the meeting at Lambeth whereas indeed 〈◊〉 was Richard Fletcher Bishop elect of London and by that name entituled in such Authors as relate this story Dr. Bancroft not being made Bishop of London or of any place else till the year 1597. which was two years after this Assembly Alike mistake relating to this business
secrets of the heart of man Interest tenebris interest cogitationibus nostris quasi alteris tenebris as Minutius hath it The man here mention'd had been in the Confeâ—sion of our Aâ—thor himself Archbishop of Spalato in Dalmatia â— dignity of great power and reputation and consequently of a fair Revenue in propoâ—tion to it He could not hope to mend his Fortunes by his coming hither or to advance himself to a more liberal entertainment in the Church of England then what he had attain'd unto in the Church of Rome Covetousness therefore could not be the motive for leaving his own estate of which he had been possessed 14 years in our Authors â—eckoning to betake himself to a strange Countrey where he 〈◊〉 promise himself nothing but protection and the â—â—eedom of conscience Our Author might have said with more probability that covetousness and not consâ—ience 〈…〉 cause of his going hence no bâ—it of proâ—â—t or preferment being laid before him to invite him 〈◊〉 â—s they were both by those which had the managing 〈…〉 him hence He had given great 〈◊〉 to the Pope by his defection from that Church and no 〈◊〉 councenance to the Doctrine of the 〈◊〉 Churches by his coming oâ—er unto ouâ—s The 〈◊〉 of â—o great a 〈…〉 of that Church was not like to stand And yet he gave greater blows to them by his Pen then by the defection of his Person his learned Books entituled De Republica Ecclesiasticâ being still unanswered In which respect those of that Church bestird themselves to disgrace his person devising many other causes by which he might be mov'd or forc'd to forsake those parts in which he durst no longer tarry But finding little credit given to their libellous Pamphlets they began to work upon him by more secret practises insinuating that he had neither that respect nor those advancements which might incourage him to stay that the new Pope Gregory the fifteenth was his special friend that he might chuse his own preferments and make his own conditions if he would return And on the other side they cunningly wrought him out of credit with King Iames by the arts of Gondomar and lessened his esteem amongst the Clergy by some other Artifices so that the poor man being in a manner lost on both sides was forc'd to a necessity of swallowing that accursed bait by which he was hook'd over to his own destruction For which and for the rest of the story the Reader may repair for satisfaction to this present History Fol. 96. Besides the King would never bestow an Episcopal charge in England on a foreiner no not on his own Countrey-men the Scots This must be understood with reference to the Church of England King Iames bestowing many Bishopricks upon his Countrey-men the Scots in the Realm of Ireland And if he did not the like here as indeed he did not it neither was for want of affection to them nor of confidence in them but because he would not put any such discouragement upon the English who looked on those preferments as the greatest and most honourable rewards of Arts and Industry Quis enim virtutem exquireret ipsum Proemia si â—ollin Fol. 100. All mens mouthes were now 〈◊〉 with discourse of Prince Charles his match with 〈…〉 Infanta of Spain The Protestants grieved thereat fearing that this marriage would be the Funerals of their Religion c. The buâ—â—ness of the match with Spainâ—ath â—ath already been sufficiently agitated between the Authoâ— of the History of the Reign of King Charles and his Observator And yet I must adde someâ—hing to let our Author and his Reader to understand thus much that the Protestants had no cause to fear such a Funeral They knew they liv'd under such a King who lov'd his Soveraignty too well to quit any part thereof to the Pope of Rome especially to part with that Supremacy in 〈◊〉 matters which he esteemed the fairest Flower in the Royal Garland They knew they liv'd under â—â—ch a King whose interest it was to preserve Religion in the same state in which he found it and could not fear but that he would sufficiently provide for the 〈◊〉 of it If any Protestants â—eared the funeral of their Religion they were such Protestants as had been frighted out 〈…〉 as you know who us'd to call the Puritans 〈…〉 under the name of Protestants had â—ontriv'd themselves into a Faction not only against Episcopacy but even Monarchy also And to these nothing was more 〈◊〉 then the match with Spain fearing â—nd perhaps 〈◊〉 fearing that the Kings 〈◊〉 with that Crown might aâ—m him both with power and counsel to suppress those practices which have since prov'd the Funeral of the Church of England But as it seems they 〈…〉 fear was our Author telling us fol. 112. that the 〈…〉 State had no minde or meaning of a match and that this was quickly discovered by Prince Charles at his coming 〈◊〉 How so Because saith he Fol. 112. They demanded 〈…〉 in education of the 〈…〉 English Papists c 〈…〉 nothing For thus the argument seems to stand viz. The Spaniards were desirous to get as good conditions as they could for themselves and their Party Ergo they had no minde to the match Or thus The demands of the Spaniards when the business was first in Treaty seem'd to be unreaâ—onable Ergo they never really intended that it should proceed Our Author cannot be so great a stranger in the shops of London as not to know that Trades-men use to ask many times twice as much for a commodity as they mean to take and therefore may conclude as strongly that they do not mean to sell those wares for which they ask such an unreasonable 〈◊〉 at the first demand Iniquum petere ut aequum obtineas hath been the usual practice especially in driving Sâ—aâ—e-bargains of all times and ages And though the Spaniards at the first spoke big and stood upon such points as the King neither could nor would in honour or conscience consent unto yet things were after brought to such a temperament that the marriage was agreed upon the Articles by both Kings subscrib'd a Proxie made by the Prince of â—ales to espouse the Infanta and all things on her part prepared for the day of the wedding The bâ—each which â—ollowed came not from any aversness in the Court of Spain though where the fault was and by what means occasioned need not here be said But well â—are our Author for all that who finally hath absolv'd the Spaniard from this breaâ—h and laid the same upon King Iames despairing of any restitution to be made of the Palatinate by the way of Treaty Ibiâ— Whereupon King James not only broke off all Treaty 〈◊〉 pain but also called the great Councel of his Kingdom together By which it seems that the breaking off of the Treaty did precede the Parliâ—ment But multa apparent quae non sunt Every thing is not as it seems The Parliament
own Thirdly though it be true enough that some Persons of Honour had been denied such higher Titles as they had desired fol. 163. Yet was it not the denying of such Titles unto Men of Honour which wrote these terrible effects but the denying of an Honorary Title to a Man of no Honour If Colonel Alexander Lesley an obscure fellow but made rich by the spoils and plunder of Germany had been made a Baron when he first desired it the rest of the Male-contents in Scotland might have had an heart though they had no head But the King not willing to dishonor so high a Title by conferring it on so low a person denyed the favour which put the man into such a heat that presently he joyned himself to the faction there drove on the Plot and finally undertook the command oâ— their Armieâ— Rewaâ—ded foâ— which notable service with the Title of Earl of Levin by the King himâ—elâ— he could not so digest the injury of the first refusal but that he afterwards headed their Rebellions upon all occasions Fol. 163. Generally they excused the King in their writings as innocent therein but charged Archbishop Laâ—d as the principal and Dr. Cousins for the instrumental compiler thereof This is no more then we had reason to expect fâ—om a former passage lib. 4. fol. 193. where our Author telleth us that the Scottish Bishops withdrew themselves from their obedience to the See of York in the time when George Nevil was Archbishop And then he adds Hence forwards no Archbishop of York medled more with Church matters in Scotland and happy had it been if no Archbishop of Canterbury had since interessed himself therein His stomach is so full of choler against this pooâ— Prelate that he must needs bring up some of it above an hundred years before he was born Hence is it that he rakes together all reports which make against him and sets them down in rank and file in the course of this History If Archbishop Abbot be suspended from his Jurisdiction the blame thereof was laid on Archbishop Laud as if not content to succeed he endeavoured to suâ—plant him fol. 128. The King sets out a Declaration about lawful sports the reviving and enlarging of which must be put upon his accompt also some strong pâ—eâ—â—mptions being urged for the proof thereof fol. 147. The 〈◊〉 of the Church to her antient Rules and publick Doctrines must be nothing else but the enjoyning of his own private practices and opinions upon other men fol. 127. And if a Liturgy be compos'd for the use of Church of Scotland who but he must be charged to be the Compiler of it But what proofs have we for all this Only the 〈◊〉 or his Enemies or our Authors own 〈…〉 or some common fame And if it once be 〈…〉 shall pass for truth and as a truth 〈…〉 Authors History though the greatest falsehood Tam facilis in mendaciis fides ut quicquid famae liceat fingere illi esset libenter audire in my Authors language But for the last he brings some pâ—oof he would have us think so at the least that is to say the words of one Bayly a Scot whom it concern'd to make him as odious as he could the better to comply with a Pamphlet called The Intentions of the Army in which it was declared that the Scots entred England with a purpose to remove the Archbishop from the King and execute their vengeance on him What hand Dr. Cousins had in assisting of the work I am not able to say But sure I am that there was nothing done in it by the Bishops of England but with the counsel and co-operation of their Brethren in the Church of Scotland viz. the Archbishop of St. Andrews the Archbishop of Glasco the Bishop of Murray Ross Brechin and Dunblane as appears by the Book entituled Hidden Works of Darkness c. fol. 150 153 154 c. And this our Author must needs know but that he hath a minde to quarrel the Archbishop upon every turn as appears plainly 1. By his Narrative of the Design in King Iames his time from the first undertaking of it by the Archbishop of St. Andrews and the Bishop of Galloway then being whose Book corrected by that King with some additions expunctions and accommodations was sent back to Scotland 2. By that unsatisfiedness which he seems to have when the project was resum'd by King Charles whether the Book by him sent into Scotland were the same which had passed the hands of King Iames or not which he expresseth in these words viz. In the Reign of King Charles the project was resumed but whether the same Book or no God knoweth fol. 160. If so if God only knoweth whether it were the same or no how dares he tell us that it was not and if it was the same as it may be for ought he knoweth with what conscience can he charge the making of it upon Bishop Laud. Besides as afterwards he telleth us fol. 163. the Church of Scotland claimed not only to be Independent and free as any Church in Christendom a Sister not a Daughter of England And consequently the Prelates of that Church had more reason to decline the receiving of a Liturgy impos'd on them or commended to them by the Primate of England for fear of acknowledging any subordination to him then to receive the same Liturgy here by Law establisht which they might very safely borrow from their Sister Church without any such danger But howsoever it was the blame must fall on him who did least deserve it Fol. 167. Thus none seeing now foul weather in Scotland could expect it fair Sun-shine in England In this I am as little of our Authors opinion as in most things else The Sun in England might have shined with a brighter beam if the clouds which had been gathered together and threatned such foul weather in Scotland had been disperst and scattered by the Thunder of our English Ordinance The opportunity was well given and well taken also had it not been unhappily lost in the prosecution The Scots were then weak unprovided of all necessaries not above three thousand compleat Arms to be found amongst them The English on the other side making a formidable appearance gallantly Horst compleaâ—ly arm'd and intermingled with the choicest of the Nobility and Gentry in all the Nation And had the Scots been once broken and their Countrey wasted which had been the easiest thing in the world for the English Army they had been utterly disabled from creating trouble to their King disturbances in their own Châ—rch and destruction to England So true is that of the wise Histoâ—ian Conatus subditorâ—m irritos imperia â—â—â—per promovere the Insurrections of the people when they are supprest do always make the King stronger and the Subjects weaker Fol. 167. The Sermon ended We chose Dr. Stewart Den of Chichester Prolocutor and the next day of sitting We met at Westminster in the
Monroe an old experienced Commander with his three thousand old and experienced Scots train'd up for five or six years then last past in the Wars of Ireland By whose assistance it is possible enough that he might not have lost his first Battle not long after his Head which was took from him on the same day with the Earl of Hollands But God owed him and that Nation both shame and punishment for all their â—reacheries and Rebellions against their King and now he doth begin to pay them continuing payment after payment till they had lost the Command of their own Countrey and being reduced unto the form of a Province under the Commonwealth of England live in as great a Vassalage under their new Masters as a conquered Nation could expect or be subject to Fol. 1078. This while the Prince was put aboard the revolted Ships c. and with him his Brother the Duke of York c. the Earls of Brentford and Ruthen the Lord Cuâ—pepper c. In the recital of which names we finde two Earls that is to say the Earls of Brentford and Ruthen which are not to be found in any Records amongst our Heralds in either Kingdom Had he said General Ruthen Earl of Brentford he had hit it right And that both he and his Reader also may the better understand the Risings and Honors of this Man I shall sum them thus Having served some time in the Wars of Gustavus Adolphus King of Sweden he was Knighted by him in his Camp before Darsaw a Town of Pomerella commonly counted part of Prussia and belonging to the King of Poland Anno 1627. at what time the said King received the Order of the Garter with which he was invested by Mr. Peter Yong one of his Majesties Gentlemen Huishers and Mr. Henry St. George one of the Heralds at Arms whom he also Kinghted In the long course of the German Wars this Colonel Sir Patrick Ruthen obtain'd such a Command as gave him the title of a General and by that title he attended in a gallant Equipage on the Earl of Morton then riding in great pomp towards Windsor to be installed Knight of the Garter At the first breaking out of the Scots Rebellion he was made a Baron of that Kingdom and Governor of the Castle of Edinburgh which he defended very bravely till the Springs which fed his Well were broken and diverted by continual Batteries Not long ater he was made Earl of Forth and on the death of the Earl of Lindsey was made Lord General of his Majesties Army and finally created Earl of Brentford by Letters Patents dated the 27 of May Anno 1644. with reference to the good Service which he had done in that Town for the fiâ—st hanselling of his Office So then we have an Earl of Brentford but no Earl of Ruthen either as joyn'd in the same Person or distinct in two Not much unlike is that which follows Ibid. His Commissions to his Commanders were thus stiled Charls Prince of great Britain Duke of Cornwal and Albany Here have we two distinct Titles conferred upon one Person in which I do very much suspect our Authors Intelligence For though the Prince might Legally stile himself Duke of Cornwal yet I cannot easily believe that he took upon himself the Title of Duke of Albany He was Duke of Cornwal from his Birth as all the eldest Sons of the Kings of England have also been since the Reign of King Edward the third who on the death of his Uncle Iohn of Eltham E. of Cornwal invested his eldest Son Edw. the Black Prince into the Dukedom of Cornwal by a Coronet on his head a ring on his finger and a silver Verge in his hand Since which time as our learned Camden hath observed the King of Englands eldest Son is reputed Duke of Cornwal by Birth and by vertue of a special Act the first day of his Nativity is presumed and taken to be of full and perfect age so that on that day he may sue for his Livery of the said Dukedom and ought by right to obtain the same as well as if he had been one and twenty years old And he hath his Royalties in certain Actions and Stannery Matters in Wracks at Sea Customs c. yea and Divers Officers or Ministers assigned unto him for these or such like matters And as for the Title of Duke of albany King Charls as the second Son of Scotland receiv'd it from King Iames his Father and therefore was not like to give it from his second Son the eldest Son of Scotland being Duke of Rothsay from his Birth but none of them Dukes of Albany for ought ever I could understand either by Birth or by Creation Fol. 1094. And so the dignity of Arch-Bishops to fall Episcopal Iurisdiction also Our Author concludes this from the general words of the Kings Answer related to in the words foregoing viz. That whatsoever in Episcopacy did appear not to have clearly proceeded from Divine Institution he gives way to be totally abolished But granting that the Dignity of Arch-Bishops was to fall by this Concession yet the same cannot be affirmed of the Episcopal Iurisdiction which hath as good Authority in the holy Scripture as the calling it self For it appears by holy Scripture that unto Timothy the first Bishop of Ephâ—sus St. Paul committed the power of Ordination where he requires him to lay hands hastily on no man 1 Tim. 5 22 And unto Titus the first Bishop of Crete the like Authority for ordaining Presbyters or Elders as our English reads it in every City Tit. 1. v. 5. Next he commands them to take care for the ordering of Gods publick Service viz. That Supplications Prayers Intercessions and giving of Thanks be made for all men 1 Tim. 2. 1. which words relate not to the private Devotions of particular persons but to the Divine Service of the Church as it is affirmed not onely by St Chrysostom Theophylact and Oâ—cumenius amongst the Ancients and by Estius for the Church of Rome but also by Calvin for the Protestant or Reformed Churches Next he requires them to take care that such as painfully labor in the Word and Doctrine receive the honor or recompence which is due unto them 1 Tim. 5. 17. as also to censure and put to silence all such Presbyters as preached any strange Doctrine contrary unto that which they had received from the Apostles 1 Tim 1. 3. And if that failed of the effect and that from Preaching Heterodoxies or strange Doctrines they went on to Heresies then to proceed to Admonition and from thence if no amendment followed to a rejection from his place and deprivation from his Function 1 Tit. 3. 10. as both the Fathers and late Writers understand the Text. Finally for correction in point of Manners as well in the Presbyter as the people St. Paul commits it wholly to the care of his Bishop where he adviseth Timothy not to receive an Accusâ—ation against