and Metropolitan of all England concerning Orders to be observed by all the Bishops of that Province To the severall Articles of which Jnstructions I Matthew Lord Bishop of Norwich thus humbly make Answer and in Order VVe finde this observable Answer given To the 12. Article That upon enquiry at my Visitation whether the Kings Majesties Declaration for lawfull sports had beene published I found it had not beene done in very many places of the Diocesse having therefore about 60. Bookes at hand I caused them to bee proposed to such persons as I had most doubt of but many of them refused to publish the same and were suspended for their refusall yet divers of them presently promised conformity and so were absolved So that now in the whole Diocesse consisting of about 1500. Clergie men there are not passing twice 15. Excommunicated or suspended whereof some so stand for contumacie in not appearing at the Visitation and Synod and still refuse to submit some for obstinate denying to publish the Kings Declaration By the Title and answer of which it is most evident That the Archbish sent severall Articles of Instructions in his Majesties name though made by himselfe to all the Bishops of his Province who were to return an Annuall account of them unto him in writing whereof this was one That they should inquire whether the Declaration for sports had beene published in every parish Church by the Minister and directed them to excommunicate or suspend all such who refused to read it Which how barbarously and unchristianly it was executed in most places needs no further evidence then that already produced and what all men know Now wee appeale to all Ecclesiasticall Histories from Christs Nativity till this instant whether there was ever such a monstrous impiety or persecution as this heard of in the Christian world that Archbishops and Bishops who professe themselves the very Fathers of the Church and Pillars of Religion should thus impiously First of all abuse a Christian Prince so farre as to publish a Declaration for the free use and encouragement of such sports and Pastimes on the Lords-Day as are some of them unlawfull on any day and constantly prohibited condemned by Fathers Councells Imperiall Lawes Edicts of most Christian Emperors Kings Princes States and the whole torrent of Christian Writers as altogether unsufferable on the Lords Day Secondly to injoyne Bookes expresly tending to the prophanation of the Lords day by sports and pastimes to be publikely read in Churches by the Ministers to their Congregations on this very day to encourage authorize them though over-prone thereto without any such instigation to prophane it 3. To suspend sequester excommunicate censure persecute deprive even hundreds of Godly Ministers as capitall Offenders for refusing meerely out of Conscience towards God and love to their owne and peoples soules to contribute their voyces or personal assistances to such a publication and against all Law Justice Piety to silence Ministers three or foure yeares together from preaching Gods Word to their people for the salvation of their soules according to their duties because they durst not publish this Declaration for Lords-Day sports unto them to further the damnation of their soules both against their duties and consciences Such a Monster of most desperate unparalled impiety profanenesse persecution as this was never borne in the Christian world till this Ghostly Father Archbishop Laud begot and nourished it in our Church for which how well hee demerited the Popes Titles of YOUR HOLINES and MOST HOLY FATHER let the Vniversity of Oxford and Mr. Croxton seriously consider who bestowed them on him severall times Doubtlesse his more then Popish superstition in Consecrating Churches Church-Yards Chappell 's and prohibiting all prophannations of them by Enterludes Dancing Musters Leets teaching of Schollers and the like might have lessoned him to have beene as zealous against prophaning Sacred dayes as places with unholie Pastimes or secular Negotiations But because the Lords-Day Sabbath was not hallowed by Bishops themselves as Churches Chappell 's or Church-Yards were according to the Modell of the Roman Pontificall but by Christ and his Apostles who never authorized Bishops or any else to Consecrate Churches or other places in this sort they presume to authorize men thus openly to prophane the one without check or punishment but not the other under the severest Anathema Maranatha Enough eternally to stigmatize this Arch-Prelate with the blackest brand of Arrogancy and Impiety who made but a meere sport of prophaning Gods owne day with sports and silencing Godly Ministers for not being so prophane in this kinde as himselfe was who used to play at bowles on this very day a pretty Archipiscopall Sabbath Recreation or so prophane as he would have them to be against the dictate of their owne Consciences We have given you in a very full and copious evidence of the Archbishops endeavours practises to subvert our established Protestant Religion and usher in Popery among us by introducing severall Popish Innovations superstitious Ceremonies Idolatrous impieties practises and prophanations into our Church being all meere matters of fact notoriously visible to the world and eyes of all men We shal now proceed in the second place to discover his atempts and manifest his proceedings in this kinde by bringing in Popish Tenents and doctrines by degrees wherein we shall so fully uncase this Romish Fox as notwithstanding all his shifts and subterfuges to evidence him the most Pestilent Jesuiticall underminer subverter of the established doctrines of the Church of England the Archest advancer of the Erroneous Positions of the Church of Rome that ever breathed in our English Ayre And here we meet not onely with a Narrow Episcopall See but vast boundlesse Ocean of evidence to saile in That there hath bin for many yeares last past a secret plotted Conspiracy and serious endeavour between sundry pretended members of the Church of England and reall Sonnes of the Church of Rome to extirpate the Protestant Religion and instead therof to set up Popish superstition and Idolatry hath beene already abundantly manifested to the World in A necessary Introduction to the History of the Archbishop of Canterbury his Tryall by sundry forraigne and domestick evidences how farre this Archbishop was an Arch-agent in promoting this conspiracie in point of Doctrinall Popery and by what Jesuiticall Policies and degrees he proceeded in it comes now in Order to bee proved wherein wee shall steare the course of our evidence according to the compasse and method of his proceedings It is the common Policy of all wise experienced Commanders when they intend to undermine any strong well-fortified defensible Fortresse not desperately to begin their Mines at the very foundation of the Workes at first for feare of discovery danger prevention but at a competent distance and then to make their approaches by insensible degrees till at last they have undermined or blowne up the very Walls and Workes themselves The selfe-same Policy was used by
Papists and Protestants is one and the same Fourthly that men may be saved in the Church of Rome and Romish Religion therefore we need not pray for any Papists conversion no not for the Queens which he specially prohibited and questioned those who thus prayed for her Fifthly that the Pope is not Antichrist nor ought to have this title given him which he expunged both out of the publike Books of our Church and private mens impressions Sixtly that the Pope is supream head of the Church the first and greatest Patriarch and to make this doctrine passe more current he suffered the Popes own Titles of Sanctitatis Vestrae Sanctissime Pater Spiritus Sancti effusissime plenus Optimus Maximusque in terris Ille quo rectior non-stat Regula quo Prior est corrigenda Religio to be attributed to him successively in sundry Letters from the University of Oxford Master Croxton and others without controll and proclaims himself a Patriarch in his own book against Fisher pag. 171. Seventhly his own Chaplain Doctor Bray by his speciall direction in two Books of Doctor Pocklingtons severally printed and reprinted with authority proclaimed that he derived his lineall succession and Episcopacy from Pope Gregory and Saint Peters Chair at Rome and that our Church was miserable if he could not doe so which Doctor Heylen by his speciall command seconded in print which Bishop Mountague thus trebles in his Originum Ecclesiasticarum Tomi Priorus pars posterior pag. 465. In Pontificali seu libro quam vocamus Ordinationum Episcopus AB AUGUSTINO LEGITIME DERIVATA SUCCESSIONE ET GREGORIO ROMANO DEDUCTUS Sacros Ordines secundum veteris Ecclesiae Cannores conferens Ordinandum Sacerdotem sic affatur Accipe Spiritum Sanctum c. Deriving not only this Archbishop but all our other Bishops successions and Episcopacy from Augustine the Monk and Pope Gregory of Rome a goodly Romish pedegree to be much insisted on directly reducing us back to Rome from whence it was derived as to our Mother Church Fourthly he with his Instruments and Chaplains vented authorized not only in the Pulpit but Presse all manner of popish erronious doctrines never heard amongst us in former yeers comprizing the whole body of Papistry of purpose to reduce us back to Rome the particulars whereof you have heard refusing suppressing orthodox Books written against popish errours and purging the chiefest passages against the Church Pope Prests Jesuits and errours of Rome out of all old reprinted and new licensed books before they could passe the Presse as we have abundantly proved inserting popish pictures and a popish Index into our very Bibles the more easily to seduce men to Popery Fiftly he advanced the most corrupt popish superstitious persons of all sorts to Bishopricks Deaneries Prebendaries Head-ships of houses in the University Chaplains to the King and Prince and the greatest Benefices suppressed silenced deprived censured banished the most zealous preaching orthodox Ministers in all places and kept them from preferment the better to facilitate and effect this design Sixthly he caused sundry books tending to Reconciliation of us to Rome to be printed and published especially Bishop Mountague's Appeal and other Books since of which Sancta Clara took speciall notice and made bold to proclaim a peace and reconciliation in most points between us Seventhly he suppressed all Lectures and after-noon Sermons on the Lord's day in most places that the people through ignorance might be more easily seduced and instead of strict sanctification of the Lords day the principall means of encreasing piety knowledge and keeping men off from popery and prophannesse he caused a new Declaration to be printed and published in his Majesties name for the use of prophane sports and pastimes even on Gods own day and under pretext thereof caused hundreds of our most consciencious Ministers whom otherwise he could not tax or quarrell to be silenced suspended imprisoned yea driven out of the Realm to forreign Countries and Plantations that so these grand obstructions of our reconciliation with Rome being removed we might without any great difficulty or opposition be reduced reconciled to her and least any impediment should arise to crosse this Unity from the Dutch French or Walloon Churches in our Realms not any ways poysoned with his popish drugs and Romish innovations he attempted their extirpation too and had almost effected it All which particulars we have already proved We shall now proceed to some further evidence manifesting his compliancy intelligence and concurrence with the Pope and his Instruments in this hellish plot what evidence of this kind common fame and report both at home at Rome and elswhere hath given in against him Sir Henry Mildmay Master Anthony Mildmay Master Challoner and others have already attested what reall evidence we have yet remaining to make good this fame we shall now produce It had been too grosse too palpable an oversight in such a politician as this Archbishop was reputed and very prejudiciall to his designs considering the place he sustained his pretended profession of the Protestant Religion his dislike of Rome and the many vigilant eyes that were continually fixed on his actions to have held any open or immediate intelligence with the Pope or his known Agents here and therefore it can not reasonably be expected from us to produce direct proofs of any such grosse intelligence what then he could not act publikely and immediatly in person he contrived to effect more courtly and mediatly by fitting instruments who held strict correspondence with the Roman Pontife and his Negotiators The two trustiest persons he could call out for such a purpose were Master Francis Windebank a lay man and Richard Mountague a Divine who had other associates joyned with them to accomplish this reducement To enable them the better to carry on this work with more advantage to the Catholike cause he procured Mountague in despight of severall Parliaments opposition to be made a Bishop heaped sundry preferments on him in our Church of which he so ill deserved as we have already proved and shall not here insist on As for Windebank he advanced him to one of the greatest places of trust and secrecy in the Kingdom making him a principall Secretary of State to his Majesty which he thus expresseth with his own hand in his Diary June 15. 1632. Master Fancis Windebank MY OLD FRIEND was sworn Secretary of State WHICH PLACE I OBTAINED FOR HIM of my gracious Master King CHARLES so that he was a creature of his own advancing No sooner was he setled in this place of honour and trust but he presently fals to his designed work he protects releaseth popish Priests Jesuits Fryars and held familiar correspondency with them entertaining them in his house Study Coach Garden and feasting them at his Table imprisons molests reviles the Messengers who by office duty were bound to apprehend them suspends the execution of all penall laws against them and popish Recusants by his Letters and Warrants of
His Majesties Commissioners to this strict authority that J cannot say but sure J am that till that time the Lords day never had attained such credit as to be thought an Article of the faith though of some mens fancies Nor was it like to be of long continuance it was so violently followed THE WHOLE BOOKE BEING NOW CALLED IN and in the place thereof the Articles of the Church of England confirmed by Parliament in that Kingdome Anno 1634. Vniformity with the Church of England was the pretence for revoking these Articles but the reall cause was because they defined in terminis The Pope to be Antichrist the Church of Rome to be no true Church the Lords day to be totally sanctfied and all the Arminian Tenets to be erronious contrary to the established Doctrine both of the Church of England and Ireland Grand obstacles to this Arch-Preltats Popish designes and therefore necessary to bee sette aside These Articles being thus repealed the Archbishop soon after sent over Master Chapple the most notorius seducing Arminian in the whole Vniversity of Cambridge into Jreland to be President of the Colledge of Dublin there to poyson that Vniversity with his Arminian Drugs which he there publikely vented as Dr. Hoyle Divinity Reader in that Vniversity attested upon Oath who had frequent contestations with him concerning the same This Chapple joyning with Dr. Bramhall Chaplaine to the Lord Deputy Wentworth a professed Arminian who managed all the Ecclesiastical affaires of that Church under the Archbishop and Lord Deputy raised a great party there to oppose and suppresse the truth What influence this Arch-Prelate likewise had upon the Prelates and Clergy of Scotland and how farre he proceeded in introducing Arminianisme by it Popery into the Church of Scotland is so largely demonstrated by M. Baily in his Canterburians selfe-conviction the last Edition that we shall not here insist upon it And thus we have given you a true and Copious Evidence of this Arch-Prelates endeavours to undermine our established Religion by introducing fomenting dangerous Arminian Errors in all our three Kingdomes of purpose to Vsher Popery into them by insensible degrees through this Iesuiticall devise We shall now proceed to his varius attemps and endeavours to undermine the established Protestant and advance the Romish Religion in our Churches by introducing broaching maintaining printing publishing all kind of Doctrinall points of Popery by suppressing Bookes and purging out Passages against them in old and new writers by promoting protecting the Propugners discouraging persecuting the oppugners of Popish Assertions Sermons Pamphlets and sundry other practises The Authorizing Printing dispersing Popish Bookes Doctrines and prohibiting contrary Impressions to refute them being the most pernitious destructiue prevalent project of all others to undermine Religion seduce corrupt both the present and future Generations with Popish Errors and set up Popery in its full vigor we shall begin with this Archbishops various practises concerning the Authorising printing dispersing of Popish prohibiting suppressing purging corrupting Orthodox Bookes against Popery wherein he directly traced the Popish Prelates Jesuites footsteps The Pope with Popish Prelates and Jesuites being Masters of the printing Presses in most parts had foure principall wayes to advance Popery and suppresse the Protestant Religion in relation only to printing The first was to License and print sundry Books and Discourses from time to time upon al occasions in defence of their Erronious Popish Tenets against the Protestants The second to prohibit sundry speciall Treatises against Popery to bee printed reprinted dispersed or read and to seize on and suppresse them in all places with greatest diligence when printed The third to purge out the principall Passages Motives Invectives against Popery and its abuses in all old printed Books ere they should bee reprinted and out of all new Bookes tendred to the Presse before they could gaine License to passe it The fourth to punish the Authors Printers dispersers of any prohibited or unlicensed Books against Popery with the severest censures all which is abundantly evident by their severall Indices Librorum Prohibitorum and Librorum Expurgandorum by the Provinciall Councell of Sennes Anno 1528. Apud Surium Concil Tom. 4. p. 718. to 723. Laurentius Bochellius Decreta Ecclesia Gall lib. 1. Tit. 10. De Libris vetitis cap. 1. to 29. The Statute of 34 and 35. H. 8. c. 1. Master Fox his Acts and Monuments the old Edition pag. 536. 573. 680. 450. 1335. c. Dr. Iames his Index Generalis Librorum prohibitorum a Pontifieijs c. Oxon 1627. Antonij Posseâ—ini Bibliothesa selecta with sundry others The Arch-bishop in imitation of this their policy first of all ingrossed the sole power of licensing all new Bookes of Divinity into his owne his Chaplaines and Creatures hands so as nothing could passe the Presse with publique approbation but by his or their precedent approbation without danger of ruine to the Authors Printers Stationers Venders Dispersers And because he feared and experimentally discerned that when Stationers or Printers were restrained to print new Bookes against Popery they would presently fall to reprint old ones formerly licenced by Authority to prevent this inconvenience to the Popish party he procured this ensuing Decree of his owne contriving to be ratified by the Lords in the Starre-Chamber then sent it to the Stationers to print and commanded them punctually to observe it whereby he Monopolized the sole power of authorizing Divinity Bookes for the Presse to himselfe and his Agents and restrained the reprinting of all Books though formerly printed by Authority without a speciall review and relicencing of them by him and his Chaplaines This Decree was intituled A Decree of Star-Chamber concerning Printing made the first day of July 1637. Imprinted at LONDON by Robert Barker c. 1637. This Decree in the Printed Order of Star-chamber prefixed thereunto is Expresly alleaged to be drawne and Penned by the advice of the most Reverend Father in God the Lord Archbishop of Canterbury his Grace the Right Honourable and Right Reverend Father in God the Lord Bishop of London Lord High Treasurer of ENGLAND and of the Lord Keeper the Lord chiefe Justices and Lord chiefe Barron when it was the Archbishops project only who sent it to the Presse the others names being used only for conformity as M. Walley others attested upon Oath We shall rehearse only such clauses thereof as are most observable pertinent to our purpose 2. Jtem That no person or persons whatsoever shall at any time print or cause to be imprinted any Booke or Pamphlet whatsoever unlesse the same Booke or Pamphlet and also all and every the Titles Epistles Prefaces Proems Preambles Introductions Tables Dedications and other matters or things whatsoever thereunto annexed or therewith imprinted shall be first lawfully licenced and authorized only by such person and persons as are hereafter expressed and by no other and shall be also first entred into the Registers Booke of the Company
therefore proceed to late authorized Bookes in justification of Images Crucifixes lawfulnesse and use in Churches or elsewhere Bishop Mountague in his Gagge p. 300. Writes thus of Images Images have three uses assigned by your Schooles stay there goe no further and we charge you not with Idolatry Institutionem rudium commeâ—orationem Historiae excitationem de votionis you and WEE also give unto them P. 317. Images in his time were much improved yet not unto Adoration Honour Reverence and respect was given them to bee bookes to the simple and ignorant people Pag. 318. 319. The Pictures of Christ the blessed Virgin and Saints may be made had in houses set up in Churches Respect and honour may be given unto them The Protestants doe it and use them for helpes of Piety in rememoration and more effectuall representing of the Prototipe but quatenus You say they must not have Latria so we you give them Dulia I quarrell not the terme though I could there is a respect due to the Picture signe resemblance monument of great men friends good men Saints Christ If this you call Dulia we give it too Let practise and doctrine goe together we agree Which he thus prosecutes in his Appeale pag. 250. Saint Gregories doctrine concerning Images farre from Popery now had the Church of Rome gone no further in practise or precept then that which Saint Gregory recommendeth our Church I suppose for so our Doctrine is would not blame them not have departed from them about that point happily furious ones in our Church would proceed but they are singular Illuminates Pag. 253. Nor are they utterly and absolutely unlawfull for any Religious imployment Our strictest Writers do not condemn or censure St. Gregory for putting upon them that Historicall use of suggesting unto moving or affecting the minde even in Pious and Religious affections For instance in remembring more feelingly and so being empassioned more effectually with the Death and bloudshed and bitter Passion of our SAVIOVR when we see that story fully and lively represented unto us in colours or work by a skilfull hand And I know not the man that is made of humane would but when he readeth in this booke his Tragicall indurance for man will reflect upon himselfe and his owne Soule and Conscience with a lively reprehension of mans Sin GODS love CHRIST'S endeared charity in undergoing these unknown sufferings for our sake Pag. 254. But it hath distasted some that respect and honour should bee given unto them Strange c. unlesse men would have them pulled downe in all places demolished stamped to pouder The setting of them up suffering them to stand using them for Ornaments for helpe of memory of affection of rememoration cannot be abstracted to my understanding from reverence and honour simply in due kind P. 257. Give them no Latria and we agree p. 258. The Church of Eng. condemneth not the Historicall use of Images The Homily that seemes to condemne all making of Images is to be understood with a restriction of making them to an unlawfull end Many passages therein were fitted to the present times and the condition of the people that then were c. In his Orig Ecclesiasticarum Pars Posterior Londini 1639. pag. 102. hee writes more boldly and plainely concerning Images in these words Intuitum enim Invitationem Imaginum non est cur quispiam ut mihi videtur improbet aut condemnet nos certe non obloquimur non obmurmuramus Pingâ—te sequemur sculpite suspicimus Abrahami sacrificaturientis Imaginem Christi in Cruce pendentis Passionem Typum illum hoc complementum quis negat nos imitamur in Ecclesiis nostris intuemur libenter usurpamus oculis ex intuitu ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commouemur ad detestationi conjunctam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de peccatis nostris in Judaeos vehementius inflamamur Christi passionem tormentis compatimur simul in memoriam revocamus non fuisse dolorem sicut dolorem ejus cujus illa ut Graeci in suis Liturgicis loqunntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocem illam dolorificam expresserunt Deus meus Deus meus ut quid me dereliquisti Atque hinc ab intuitu isto inuitati ad Amandum amore nostro amorem illius excitamur qui propter amorem nostri ut Augustinus loquitur semetipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exinanivit cum in Plenitudine existens Deitatis quod habet sanctus Leo plenitudinem accepit naturae humanae Et factus obediens ad mortem mortem autem Crucis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantopere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haec hujusmodi nemo nostrum negat saltem negare nemo potest ex intuitu efficacius ad animum intimos cordium affectus descendere eoque magis commendantur in usu posita quotidiana quo tardiores cum simus ad haec magnalia Dei recolenda pluribus indigemus efficacissimis adjumentis Ibid p. 104. 105. He proceeds thus Christianis licet fabricare omne genus Imaginum simulachrorum Spiritum sanctum sub specie linguae dispertitae in figura Columbae depingi potuisse de mente Patrum Christum quoque hominem vel in Agni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. tam certo liquet quam solem meridie lucere Dei autem Patris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fingi possit Image non perinde liquet cum non nulli velint nusquam illum sub ulla figâ—ra apparuisse apud saeculum prius quod ab alijs tamen contra asseritur ut verosimilit erè Daniele ubi Antiquus diorum Edius hominis destincti commemorantur antur Civilem autem usum as moralem statno ad intuitum ac Iavitationem Successerunt tempora cum frequentius in Templis locaremur sed tantum ad intuitum invitationem Tempora illa laudamus imitamur Permittimus Sanctorum Imagines quicunqueeas formare voluerit tam in Ecclesia quam extra propter amorem Dei Sanctorum ejus adorare prohibemus frangere vel destruere eas non permittimus haec illi ITAET NOS And p. 103. Si quis Sancts alicujus expressam Imaginem beatae puta Virginis Petri Pauli dedecore afficiat illum ego 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 optaverim ac suae impudentia ac temeritatis paenas dare quod OPTIMONOS EXEMPLO aliquoties vidimus in Puritanos quosdam animadversum Hee proceeds thus Pag. 174. Sub pretextit reformata pretatis Deum Ecclesiam pietatem per nefandissima sacrilegia eversis ubâ—cunque Monasterijs Templis Sacrarijs redactes in fiscum maximis reditibus emunxerunt constanter religosi Nebulones c. And in his Antidiatrib Pag. 24. 27. 30. Haeretici nequaquam a te censeri debemus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asseramus enim diligenter cum cura Petri Pauli beatae Virginis Sanctorum aliorum innumeras imagines praesertim vero Iesu Christs Redemptoris Crucifixi etiam in Templorum criptis lararijs in perietibus fenestris quas tamen
non a loramus Tantummodo taxamus in imaginibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usum utilitatem non sollicitamus ullo pacto Christiani omnes adoramus Christum Imagine Simulacro An verò ad intuitum Invitationem constituerentur in lccis Sacris Sacratis conventibus destinatis sunt qui negant ex Origine Arnobio Minutio Faelice sed non persuadent Sir Tho. Ridley in his View of the Civill Law printed at Oxf. with Annotations 1634 p. 52. and 192. Hath these passages added in the Margin concerning the erecting of Crucifixes in Churches That which followeth in the Euchologe discovereth the forme manner of setting up the Crucifix which the Law called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the Crucifix must bee sent to the place where the Church is to be erected and there the Bishop by whom it is conveied saith the forenamed service and when he maketh the Consecration the Crosse must be set up behinde the holy Altar c. Doctor John Pocklington in his Altare Christianum licensed by the Archbishops Chaplaine by his owne speciall direction hath these passages justifying the placing of Crucifixes upon the Altar and against demolishing Images pag. 143. The Crosse of Christ alwayes used to stand upon the Altar Christians had no other Images in their Churches Preter quam Crucis signum super Aram ad Ortentem versum erigerent ut mentem oculosque in caelum ubi Pater est omnium expinsis manibus but only the Crosse of Christ which stood upon the Altar And it is not also said that the Altar which stood in former Princes times continued in Q. Elizabeths Chapell with the Crosse upon it Pag. 87. Besides the Altar so furnished there are to be seene many goodly Pictures which cannot but strike the beholders with thoughts of Piety and devotion at their entrance into so holy a place as the Picture of the Passion and likewise of the holy Apostles together with a faire Crucifix and our blessed Lady and St. Iohn set up in painted Glasse in the East Window just over the holy Table or sacred Altar so that I must needs say as I think all good men besides will that who so lives in his Lordships Diocesse must be condemned of great impiety that wil desert his Lord and not follow him usque ad Aras Pag. 139. The Magistrate may proceed against Delinquents that Violate the Lords Table standing Altarwise or breake or deface the Picture of Christ or of the Saints in Church-Windowes or Crosses and the like upon the Statute if any should so offend which God forbid I shall close up this with Francis Sales his Introduction to a devout life where he intimates to us what use we ought to make of Pictures and Crucifixes P. 158. Sometimes kisse reverently his blessed Image and say unto him these words of Jacob I will not leave thee untill thou give me thy blessing Pag. 159. Stirre up thy heart with corporall gestures of outward devotion and prostrating thy selfe upon the ground laying thy Armes a Crosse before thy brest Imbracing his Image c. 8. That the Pope or Papacy is not Anti-Christ nor Anti-Christ yet come BIshop Mountague in his Appello Caesarem determines thus Page 140. 141. That hee the Pope is Magnus ille Antichristus is neither determined by the publique Doctrine of the Church nor proceed by any good Argument of private men I professe ingeniously I am not of opinion that the Bishop of Rome personally is that Anti-christ nor yet the Bishops of Rome successively are that Anti-christ Doctor Heylyn in his Moderat answer to Henry Burton thus seconds him page 126. The Pope not Antichrist for any thing resolved by the Church of England Page 127. 128. 129. You tell us that by the Doctrine of our Church in the Homilies and else where it is resolved that the Pope is Antichrist Your elsewhere I am sure is no where Saint Iohn hath given it for a Rule that every spirit that confesseth not that Jesus Christ is come in the flesh is not of God but is that spirit of Antichrist whereof you have heard c. So that unlesse you can make it good as I thinke you cannot that the Pope of Rome confesseth not that Jesus Christ is come in the flesh you have no reason to conclude that hee is Antichrist Christopher Dowe in his Jnnovations unjustly charged writes thus Page 53. To the third That the Pope is not Antichrist I answere that though many of the learned of our Church especially at the beginning of our Reformation when the greatest heat was stricken betweene us and Rome have affirmed the Pope to be Antichrist and his whole Religion to be Antichristian and that some Bookes exceeding the bounds of Moderation in this point have passed a broad that with the license of Authority yet to them that calmely and seriously consider it it may not without good reason be disputed as doubtfull whether the Popes or any of them in his Person or the Papall Hierarchy be that great Antichrist which is so much spoken of Robert Shelford in his five Treatises resolves thus Page 284. That Rome at this day is not the Beast is manifest because the Pope there now sheddeth no bloud Page 293. That the Pope is not to beheld for Antichrist I prove from Saint Iohns description Who soever is not of Antichrists spirit cannot bee Anti-christ But the Pope is not of Anti-Christs Spirit therefore he cannot bee Anti-Christ Page 297. The Church hitherto hath neither declared the Pope nor any other to be the great Antichrist Therefore as yet he is to come 299. And were there no other Argument to free the Pope from being the Antichrist among the Fathers this is sufficient for that he maintaineth Images Yea the very subject matter of his largest Treatise is this and thus intituled That the Pope is not Antichrist and that Antichrist is not yet come One of his Bookes of this Subject he presented to the Archhishop who received yea reserved it in his Study without check or contradiction and was so farre from disliking this Opinion that he gave speciall Command to purge all passages out of old and new printed Bookes which either directly J tearmed or intimated the Pope to be Antichrist or that man of sinne and repealed the Articles of Reland for defining him to be so as we shall hereafter manifest 9. That there is a Purgatory and Limbus Patrum CHrists Epistle to a Devout Soule P. 130. But when thou art come to perfection and prayest lying prostrate at the feete of my Majesty thou shalt desire to satisfie my Justice with that small ability which resteth in thee and shalt offer thy selfe for my Glory unto PVRGATORY and to suffer for the fulfilling of my will whatsoever it shall be my will to lay upon thee and the fulfilling of my will shall please thee more then the escape of Pudgatory Mountague his Gagge Page 176. They Quarter out Hell into foure Regions Hell of
through sides of the Church of Rome they do but give deadly and mortall Wounds to the Church of England who affirme that Papists are damned Fourthly it is an offence to Christian Religion for we are to preach the Meanes how men may attaine Salvation and to pteach Christ as a Saviour we must not rashly intrude upon his Judiciall power on every slight occasion to point out those that are damned as if we would shorten the mercyes of God and Monopolize them wholy to our selves there is no militant Church without blemishes and imperfections but as long as the foundation is sound that we bebeive in Christ crucified and that we believe the three Creeds so long there is hope of Salvation Severall churches though differing in many things yet may be contained in the bounds of the Catholique church Thus the Greeke church and the Latine Church may be saved both though they have difference betweene themselves and thus the Christians that lived in those parts of the world which have beene lately discovered and therefore did never partake with the rest of the Catholike church yet no doubt but those may be saved Fiftly there is nothing so proper to Christians as love and charity and a man may be damned as well for want of charity as for want of faith and there cannot bee possible a greater want of charity then to exclude men from Salvation and therefore they who are apt in their owne ungodly malice to damne others certainely themselves are damned Let it suffice that if any man shall aske God forgivenesse of his sins as no doubt every man doth for it is one part of the Lords prayer and these sins doe imply not onely the Transgressions of our lives but likewise the erour of our faith so that asking God forgivenesse no doubt but God is mercifull And here I must likewise expresse my great sorrow and griefe that I have so much offended agaist the memory of our forefathers and Progenitors such as built our Churches and were the meanes under God not onely to give us life but also to make us Christians when I consider their Piety and their Mortification shall I thinke these tended to nothing but onely to damne them No God forbid and therefore in all humility and obedience I doe here acknowledge my great fault and do aske forgivenesse of God of the Church and of our Reverend Diocesan and I desire you all to testifie this my Sorrow and unfained repentance By all these Authorized Popish positions you may easily guesse at this Arch-Prelates Popish intentions to reduce us backe to Rome We shall close up this catalogue of Authorized printed Popish Doctrines and Positions with two remarkable particulars more sufficient to amaze all Protestant Readers for their strangenesse The first is the extraordinary commendation of the most impious Councell of Trent the Popes Masterpiece the principall establishment support of the whole body of Popery and strongest Pillar to support both the Faith Pope and Church of Rome For this we shall produce one memorable clause which you may read in the exact collection of all the Roman Emperours lives from Julius Caesar to the now reigning Ferdinando the second Printed at London for George Hutton and licensed by Doctor weekes Chaplaine both to the Archbishop and Bishop of London Ann. 1636. p. 374. Ferdinando the Brother of Charles and Sonne of Philip King of Castile was a man well learned especially in the Latine tongue and also in Armes most expert and active wherefore it was doubted whether he were of more agility in Chevalry or more eloquent and fluent in the Latia Italian Spanish High-Dutch Hungarian and Bohemian Languages In the time of his Emperiall Government the Councell of Trent was held which was so commodious and profitable to the generall good of the world that it may serve for a certaine Rule both of Government of States and a forme of good life In which proceedings this Emperour shewed himselfe very forward and a great assistant What greater Encomions could be given of this damnable Popish Councell by publike Authority without censure revocation or any Index expurgatorius let all Protestants judge The second is The printing of the Popish Index Biblicus here in London by Authority An 1640. made by Priests and Iesuits for their Vulgar Latin Bible and binding it up with the Latin Bibles of Iunius Tremelius and Baezers Translation to seduce the Readers and corrupt the Text. You have heard before how the Archbishop commanded the whole History of our Saviours Nativity Life Passion Resurrection Assention to be publikly printed and inserted both into English and Latin Bibles after the Popish garbe taking his paterne from the Masse-booke to pollute pervert the text and infect the Readers by degrees with Popery even by these very Bibles which otherwise would most alienate them from it But not contented herewith he and his agents the better sooner to seduce the people to Popery even by the very Bible it selfe caused some two or three thousand Popish Indexes made for the Popish Vulgar Translation of the Bible by Priests and Jesuits and bound up with it to be printed here in London by authority Anno. 1640. and bound up with our small Latin Bibles of Junius and Bezaes translation to which it was never formerly annexed as a fit Index for them In which Index Biblicus the grossest points of Popery are positively asserted as directly conteined in and justified by the Scripture texts to which it doth referre The publike printing sale of these Indexes here in London with our Protestant Latin Bibles without controle was attested by Michael Sparke Senior Master Walley and others and these popish passages read out of them at the Lords Barr by Mr. Prynne Adoratio Angelis hominibus tributa Gen. 18. 2. c. Aqua benedicta Baptismus tollit omnia peccata Gen. 17. 14. c. Benedictio qua Creaturae consecrantur sanctificantur Exod. 28. 2. c. Hinc consecratio Sacerdotum Vestium Altarium Templorum Cereorum Aquae lustralis c. Castitas caelibum praefortior Castitati conjugali P. 45. 15. c. Castitas haec consulitur vt perfectio Evangelica 1. Cor. 7. 25. Certinon sumus de accepta peccatorum remissione vel vita aeterna consequenda Eccle. 9. 3 4. c. Charitas virtus fide praestantior Proverb 10. 12. c. Confirmationis Sacramentum Acts 8. 17. Heb. 6. 2. Doctrina Apostolica scripta et non Scripta firmiter tenenda Rom. 16. 17. c. Ecclesia est una visibilis Gen. 6. 14. Eucharistia sub altera tantum nimirum panis specie Iohan 6. 58. data a Christo Luk. 24. 30. 31. ab Apostolis Acts 2. 42. Eucharistia non remanet substantia panis post consecrationem sed est verum Christi corpus sanguis Mat. 26. 26. Eucharistiam in publicis supplicationibus circumferendam esse praefiguratur Jehos 6. 9. 15. 1. Schem 4. 5. 2. Schem 6. 4. 5. 6.
the word of Christ one example we have in this verse Bellarmine saith c. page 57. Ob. 3. Christ saith unto me is given all power therefore Antichrists imp Pererius saith the Pope hath power over Infidels And a little after Answ 2. all power is given to Christ therefore to the Pope is a blasphemous and Antichristian consequence displaying the Pope to his colours to be the Where in making himselfe or suffering himselfe to be made equall with Christ is obliterated Would not any Protestant admire such passages as these should be expurged to gratifie the Pope The Articles of Religion agreed upon by the Arch-bishops and Bishops and the rest of the Clergy of Ireland in Convocation holden at Dublin in the yeere of our Lord 1615. for the avoyding of diversities of opinions and the establishing of consent touching true Religion reprinted at London 1629. Artic. 78. 80. determined thus against the Pope THE power which the Bishop of Rome now challengeth to be the supreame head of the Universall Church of Christ and to be above all Emperours Kings and Princes is an usurped power contrary to the Scriptures and Word of God and contrary to the example of the Primitive Church and therefore is for just causes taken away and abolished within the Kings Majesties Realmes and Dominions The Bishop of Rome is so farre from being the Supreame Head of the Universall Church of Christ that his works and doctrine doe plainly discover him to be that Man of sin foretold in the holy Scriptures whom the Lord skall consume with the spirit of his mouth and abolish with the brightnesse of his comming These Articles were so displeasing to the Arch-bishop together with some others against Arminians that in the yeere 1634. this whole book of Articles was revoked suppressed by Parliament in Ireland through his procurement then which strange act there could not be a more apparent undermining of the Protestant Religion In the yeer 1634. there were at the speciall request of the Queen of Bohemia Letters Patents granted to Master Rulie a Palatinate Minister for a collection throughout 〈…〉 of the poore Ministers of the Palatinate in which Patent there was this notable â— clause inserted relating to their Religion and sufferings Whose cases are the more to be deplored for that this extremity is fallen 〈◊〉 them for their 〈…〉 constancy to the true Religion which we together with them doe professe and 〈◊〉 we are all bound in conscience to maintaine to the utmost of our powers whereas these relations and godly persons being involved amongst many others their couâ—trymen in 〈◊〉 common calamity might have enjoyed their estates and fortunes if with other back-sliders in the times of tryall they would have submitted themselves to the ANTICHRISTIAN YOKE and have renounced or dissembled the profession of the true Religion The very same formall words were used in former Patents of collections for them in King James his Reign and in the Patent dated the 29. of Jan. in the third yeere of King Charles his Reign by which this Patent was drawn The Arch-bishop perusing this Patent brought to him by Master Rulie after it had passed the Seale grew extreamly cholerick at it rated Master Ruly who pleaded ignorance of the customes of England and that the Patent was drawne by the Kings Atturney according to former presidents without any directions from himselfe who was a meer stranger chid him very sharply threatned to suppresse the whole collection detained the Patent under seale and carrying it the next day to the Court complained of it to the King checked the Lord Keeper and Secretary Cooke for letting such a clause passe in the Patent who justified themselves by former presidents by which they were guided and by his violence wholly cancelled the Patent after it was sealed then caused a new Patent to be drawne wherein this former clause was omitted the King telling the Lord Keeper that the Arch-bishop would have it altered and therefore it must be done which thereupon was done occordingly Now the cause of all this stirre and anger of his Grace-ship against this clause was onely because it stiled those of the Palatinate professors of the true Religion c. and tacitely censured the Pope as Antichrist in this latter clause Where as these religious and godly persons might have enjoyed their estates and fortunes if with other back-sliders in the times of tryall they would have submitted themselves to the Antichristian Yoke and renounced or dissembled the profession of the true Religion As was punctually attested upon oath by Master Wakerly and Master Hartlib Of which more fully hereafter Now that all the forementioned purgations of passages against the Pope and his being Antichrist proceeded originally from the Archbi himselfe without any other motive but his own inherent affection to his Holinesse and the Roman party we shall most apparently evidence to all the world by a Letter of his to Dr. Hall the Bishop of Exeter signed with his owne hand and Bishop Hal's answer thereunto the Originals of which Letters Master Prynne seized in his Study at Lambeth and attested at the Lords Barre where they were both acknowledged and read in these ensuing tearmes My very good Lord I Have received your Lordships Letters of Decemb. 6. 23. and with them the copy of your Book and in them a paper of short propositions which you think and so doe I is fitter for the attestation of divers hands then the book it selfe These propsitions shall be well weighed against the time of Convocation which I conceive will be a fit time to take other Bishops attestation without further noyse or trouble For your book I first thanke you very heartily for your paines and next more then heartily were it possible for your noble and free submission of it not onely to many eyes and judgements but also in the maine to be ordered and after that prest or supprest as it shall be thought fit here Which care or conscience would men use which set out books we should not have so much froth and vanity in the world as now 't is full of But whereas you writ First that the Booke grew into greater length under your pen them you expected I cannot be sorry for that since that which you have added concerning Parker Anti-Tilenus and Vedelius seems to me very necessary Secondly that you are pleased to subject the work to me and to interpret it that you meant not personally to me because I could not have time for other great occasions to revise it but by way of desputation These are to let you know that were my occasions greater then they are I would not suffer a book of that Argument and in these times to passe without my owne particular View And therefore my Lord these may tell you that both my Chaplaines have read over your book and that since them I have read it over my selfe very carefully every line of it and I have now put it into
Popery and Arminianisme which this Bishops creatures excepted against and speedily informed him off Dr T. Cumber then Vice-Chancellor informs him of this Sermon in a Letter of his May 22. 1632. wherein he writes in this manner I cannot but further advertise your Lordship in a word that here was one Mr Bernard a discontinuer and a Preacher as I hear about London who uttered some offensive words concerning some Ceremonies and Rites used in some Churches in a Sermon of his at Saint Maries and as I have heard in some other Church before I gave a decree to the Beadle to convent him but he could not be found To which the Bishop returned this answer written with Mr Dells hand and thus endorsed May 27. 1630. A clause of my Letter to Dr Cumber concerning Mr Bernard c. I AM sorry you have been troubled at Cambridge with the distempered speeches of any men in the Pulpit And I must confesse I heard of both the particulars you mention before I received your Letter That in St. Johns it seemes they have punished and you doe very worthily to joyn with them in case any thing for the publique shall be further requisite And as for Mr Bernard I am the more sorry for him because he is in London within my Charge Neverthelesse if he have done unworthily I shall be very ready to assist you and the Vniversity in what I may be able And since you gave a Decree to the Beadle to convent him and he slipt away the while I will do the best I can to send him backe there to be answerable to the Government against which he hath offended And if he shall refuse so to do without giving better reason then I thinke he can I shall certainly suspend him till hee do it So in hast I leave you c. W. London Before this Doctors Letter the Bishop had received an information of the heads of his Sermon from others thus endorsed with his own hand May 6. 1932. Notes of Mr Bernards Sermon at Cambridge the particulars whereof are hereafter expressed more at large in his own words Soone after Mr Bernard by this Bishops prosecution was brought into the High Commission Court and forced to deliver in a Copy of his Sermon to the Bishop which he did who excepted against these Passages in it for which he was articled against Gods Ordinances for his publike Worship are the glory of any Nation By Gods Ordinances here I understand chiefly the Word Sacraments and Prayer which if blended and adulterated with any Superstitious Innovations of men cease to bee Gods Ordinances and he ownes them no longer It is not the single having of Gods Ordinances for his publike Worship but the having of them in their purity and integrity that dignifies a Nation Gods Ordinances for his publike Worship in their Purity and Integrity are a sure shield between a Nation and publike ruine and desolation For proofe whereof I challenge all Recordes both divine and humane to produce one instance wherein God punished any part of his Church with any Nationall ruine and destruction before they had either departed from or corrupted his Ordinances The Apostle Rom. 1. 16. affirmeth of the preaching of the Word that it is the power of God to salvation It is the meanes by which God manifesteth his omnipotent and irresistible power in the conversion and salvation of all those who from eternity were ordained thereunto by Gods absolute and immutable Decree This seemes to confute their errour who think meanly and basely of these Ordinances of God which we have proved to be the glory of that Nation where they are in their purity and integrity These men turn their glory into shame for is there not a generation of prophane men among us who are afraide and ashamed to preach twice on the Lords day to preach plainly powerfully and spiritually to the soules and consciences of their people least they should be accounted Puritans Many who are afraide to hear too often especially on the weeke dayes least they should be accounted Bible-bearers and gadders after Sermons Many who are as much afraide to performe holy duties in their families and to speake like Christians as Peter was who that his speech might not betray him began to curse and swear Many who complain that there is too much preaching and that it was never merry since Many who esteem very meanly of prayer especially of the publike prayers of the Church Some that have scorufully called the sirging of a Psalme a Geneva Iigge But the principall exception was for this ensuing Discourse in the close of his Sermon Further I will not deny that God hath his true invisible Church among those Nations as he had in Israel in the dayes of Ahab and Eliah nay I see no reason why in a large yet true sence we may not call the Church of Rome Italy or Spain a particular visible Church of Christ as Israel in the Reign of Jeroboem was a Church of God though Idolatrous and Apostaticall Yet I say that it is imposible that any should be saved living or dying without repentance in the doctrine and Idolatrous worship of the Church of Rome as the late Tridentine Councell hath decreed it My reason is this Hee that thinkes to go to heaven any other way then by faith in Christ onely shall never come there But he that dyes without repentance in the Doctrine of the Church of Rome as the Councell of Trent hath decreed it thinkes to go to heaven another way then by faith in Christ onely as namely by the merits of his own workes Ergo such a one shall never come there Thirdly if Gods Ordinances for his publike worship in their purity are the glory of a nation then it followes that they who go about to deprive a Nation of any of Gods Ordinances for his publike Worship either in whole or in the best part of them idest in their purity and integrity they go about to make that Nation base and inglorious and if so then are they enemies to that Nation and Traytors to it if it be their own Nation for Treason is not limited to the royall blood as if he only could be a Traitor who plotteth and attempteth the dishonour and shedding thereof but may be and is too oft committed against the whole Church and nation which last is by so much the worst of them two by how much the end is better then the meanes and the whole of greater consequence then any other part alone Whereby we may learn what to account of those among our selves if any such be which is better known to you then to mee who endeavour to quench the light and abate the glory of our Israel by bringing in their Pelagian errours into the Doctrine of our Church established by Law and the Superstitions of the Church of Rome into our warship of God as high Altars Crucifixes and bowing to them id est in plain English
worshipping them whereby they Symbolize with the Church of Rome very shamefully to the irreparable Shipwracke of many soules who split upon this rocke The Papists teach that it is impossible to be saved in our Church and our Religion Some of ours at least in outward profession teach that it is possible to be saved in the Romish Religion and Church hence an unsettled judgement concludes if we may agree in Heaven why do we not agree and meet each other halfe way on earth And hence we have many Cassanders among us who meditate and wish a reconciliation between the Church of Rome and ours and to be sure say the unsettled it is the safest way to be members of that Church wherein both sides agree that salvation is to be had then of that Church in which one side onely affirmes it and that a party And this fills Rome with English proselites What can we thinke lesse of those men who by their Symbolizing with the Church of Rome in Doctrine and Worship give occasion thereunto then that they are enemies to this Church and Nation I say they are enemies and therefore let us take up armes against them But what armes Preces Ecclesiae sunt arma Ecclesiae let us pray these men either to conversion if it be Gods blessed will or to their destruction fiat justitia pereant illi And let us use that prayer against them which David used against Achitophell with which I will conclude all O Lord turne the councell of all these crafty Achitophells into folly who go about to lay the honour of this Church and Nation in the dust by depriving us of the purity of any of thy Ordinances for thy publique Worship which are the glory of this our Israel For these clauses Mr Bernard was most severely sentenced in the High Commission by this Bishops violent Prosecution Suspended his Ministry excommunicated fined a thousand pounds imprisoned condemned in costs of suite committed prisonet to the new Prison where he lay sundry moneths being most barbarously used and almost starved for want of necessaries of which he complained to the Bishop by sundry Letters and Petitions found in his study with Mr Bernards Sermon and the informations against him endorsed with the Bishops own hand and produced at the Barre but could find no reliefe unlesse he would make this ensuing Recantation sent to him by the Bishop and thus endorsed with his own pen Septem 11. 1632 A Copy of a Recantation tendered to Mr Bernard Lecturer of Sepulchers about a Sermon that he preached at Cambridge He refused this Recantation Mr. Bernards RECANTATION WHereas in a Sermon made by me in this place the sixt of May last upon this Text. The glory is departed from Israel because the Arke of God was taken 1 Sam. 4. 21. I had this Passage And the Apostle Rom. 1. 16. affirmeth of the preaching of the Gospel that it is the power of God to salvation Idest it is that meanes by which God manifesteth his omnipotent and irresistable power in the conversion and salvation of all those who from Eternity were ordained thereunto by Gods absolute and immutable Decree And I do here publikely acknowledge that hereby contrary to his Majesties command in his Declaration lately published and printed with the Articles of Religion I did go beyond the generall meaning of that place of Scripture and of the said Articles And draw the same to maintaine the one side of some of these ill raised differences which his Majesties said Declaration mentioneth And this I did rather out of a desire to thrust in some-what into my said Sermon in affirmation of one side of the said differences then any wayes occasioned by the Text I then preached of For which I here publikely professe my hearty sorrow and do humbly crave pardon of God Almighty of his Majestie and of this Congregation And whereas in the same Sermon I had this passage If Gods Ordinances for his publique Worship in their purity are the glory of a Nation then it followes that they who go about to deprive a Nation of any of Gods Ordinances for his publique Worship either in whole or in the best part of them id est in their purity and integrity they go about to make that Nation base and inglorious and if so then are they Enemies to that Nation and Traytors to it if it bee their own Nation for Treason is not limited to the royall blood as if he only could be a Traytor who plotteth and attempteth the dishonour or shedding thereof but may be and is too oft committed against the whole Church and Nation which last is by so much the worst of them two by how much the end is better then the meanes and the whole of greater consequence then any one part alone Whereby we may learne what to account of those among our selves if any such bee which is better knowne to you then to mee who endeavour to quench the light and abase the glory of our Israel by bringing in their Pelagian Errours into the Doctrine of our Church established by Law and the Superstitions of the Church of Rome into our Worship of God as high Altars Crucifixes and bowing to them id est in plain English Worshipping them whereby they symbolize with the Church of Rome very shamefully to the irreparable Shipwracke of many soules who split upon this rocke I doe now upon better information finde that mary erronious and daungerous assertions and consequences unfitting to bee here expressed may bee collected and inferred out of the said Wordes And I doe therefore hereby publiquely recant all the said wordes as they are an use or inference and application used by me to be very rashly and inconsiderately uttered and to be very undutifull towards his Majestie I doe humbly referre and submitt my selfe to his Majesties Clemency and gracious acceptance for the interpretation of my meaning of the same And I am heartily sorry and doe humbly crave pardon that wordes and applications so scandalous to the present state of the Church of England and so dangerous proceeded from mee Thirdly whereas in the same Sermon I had this passage By Gods Ordinances here I understand chiefely the word Sacraments and Prayer in that purity and integrity wherein the Lord Christ left them not blended and adulterated with any Superstitious Inventions of man for then they cease to be Gods Ordinances and hee ownes them us longer I desire that this passage may be taken and understood as I spake and meant it and not otherwise That is not that I hold all humane Inventions added to Gods Ordinances to be Superstiticus for I account that tenet not onely false but palpably absurd and foolish But to exclude all those humane Inventions which may hinder the preservation of the Doctrine and Discipline of this Church of England in that Purity and Integrity wherein through Gods gracious goodnesse by his Majesties Lawes Ecclesiasticall we doe enjoy them Fourthly and lastly whereas by
complaints which have been made unto him by the Lords and other men of quality concerning the multitude or both unlearned and unworthy Ministers which pester the Church and are alwayes the Causes of great scandall and too often of Schism and Divisions therein And some of them are forced to the shame of themselves and their Calling for want of means to begg for their Living and yet are daily made in great numbers and that directly against the Canon of the Church which require's That no man should be made a Minister sine Titulo For remedy of this great abuse and wrong to the Church his Majestie hath directed his Letters to me and by them required me to call all such Bishops to me as were then in or about the City and after consultation with them to send my Letters to every severall Bishop within the Province to require obedience to the Canon of the Church and his Majesties directions according to it The Tenor of his Majesties Letter followeth as before ACcording to these Letters I am to pray and require you that at all times of Ordination you be very carefull to admit none into Holy Orders but such men as for life and learning are fit and which have a Title for their Maintenance according to the Lawes and ancient practise of the Church And his Majesty hath farther commanded me to advertise your Lordship that He will not faile to call for an Accompt of these his Letters both of me and you Thus not doubting but you will have a speciall care both of the good of the Church and his Majesties contentment herein I leave you to the Grace of God and rest Your Lordships very loving Friend and Brother W. Cant. In this Letter we find this Paper inclosed writ with Mr Dells but endorsed with the Archbishops hand declaring what shall be a Title So upon the matter these Titles are named in the Canon He that is ordained must have 1. A Presentation to some Ecclesiasticall Preferment 2. Or A Certificate undoubted that he is provided of some Church voyde there 3. Or A Grant of some Petty Canons place or the like in a Cathedrall or Collegiate Church 4. Or A Fellow or in the right of a Fellow in some Colledge in Oxford or Cambridge 5. Or A Conduct or Chaplain in some Colledge in Oxford or Cambridge 6. Or A Master of Artes of 5. years standing living at his own charge in either of the Universities 7. Or The intention of the Bishop that ordaines shortly to admit him to some Benefice or Curates place then voyde And I think the Canon intends that after a Man is once admitted a Curate the Parson or Vicar of the place should not have power to put them off at pleasure but only for such criminall unworthinesse as might deprive him of his Benefice if hee had one So I conceive under favour the Order may go briefly thus And farther his Majesties expresse Command is that this Canon be strictly observed by all Bishops in their severall Diocesses respectively and that none presume to ordeine any man to be a Deacon Priest or Minister under the penalty injoyned in the Canon or any other which his Majesties just displeasure may inflict upon him These Letters primâ facié seem very faire necessary but latet Anguis in herba there was a dangerous designe couched under them For first no Lecture whatsoever was admitted to be a Canonicall Title and so all ordination of Ministers to supply Lectures was totally secluded which was one chiefe end of this designe Secondly no Chaplainship to any Noblemans or Gentlemans family was allowed to be a sufficient Title and this gave a fatall blow to all such young Chaplains ordinations unlesse they had some better Title and Livelihood for the future which was likewise formerly aimed at in the precedent Considerations and Instructions And by this device many yong Divines were in a manner quite excluded out of such Religious Gentlemens Families which might season them with the practicall power of godlinesse or any principles which the Prelates held to be Puritanisme or Precisenesse Thirdly by this device all young Students in Divinity were made more dependent on more obsequious to the Bishops less dependent on the Nobility Gentry people as the Letters insinuate Fourthly under pretent of these Letters a kinde of new subscription was imposed on all such who were to be ordained especially if suspected to be orthodox or precise to sundry Arminian Popish Errours and Superstitions upon which they were interrogated to sound their inclinations and denyed Orders in case of disaâ—â—ent As namely Whether Bowing at the name of Jesus and to or towards the Altar at their approaches to it or ingresse to or egresse out of the Church were lawfull commendable Whether all baptized Infants were not truly regenerated Whether Episcopacy and the Hierarchy of Bishops were not of divine Right Whether the Church of Rome were not a true Church Whether Altars Copes Organs Tapers Crucifixes and Images were not lawfull Whether truly regenerate men might not totally and finally fall from Grace and the like By which Interrogations and many new Ceremonies introduced at ordinations sundry godly Schollers and Students of Divinity were deterred from taking Orders and a Superstitious Popish prophane Episcopall generation of New ordained Priests zealous to promote embrace the very groslest Doctrines and Superstitions of Rome engeadred and scattered among us in most places all powerfull soul-saving preaching banished or quite layd aside and the people every where poysoned with Popish and Arminian drugs By these and such like practises as likewise by preaching and printing against frequent Preaching formerly touched there ensued a great famine of the pure powerfull preaching of Gods Word of godly Preachers in our Kingdome and a monstrous increase of Popish Priests Jesuites Fryars Papists Popery Superstition Prophanesse Ignorance Impiety which have involved us in those miseries and distractions under which we now languish and are almost ruined His Fourth Device to suppresse preaching was the subversion of the Feoffees for buying in Impropriations particularly charged against him in the 6. Additionall Article in these words That whereas divers gifts and dispositions of divers summes of mony were heretofore made by divers charitable and well-disposed persons for the buying in of divers Impropriations for the maintenance of preaching the word of God in severall Churches the said Archbishop about eight years last past wilfully and maliciously caused the said gifts feofments and contrivances made to the uses aforesaid to be overthrown in his Majesties Court of Exchequer contrary to law as things dangerous to the Church and State under the specious pretence of buying in Impropriations whereby that pious worke was suppressed and trodden down to the great dishonour of God and scandall of Religion This Article informes us briefly what these Feoffees were we shall only add who they were what they did and how they were proceeded against by this Archbishop About
Imprisonment by them voted Illegall there being all this while no proceedings against him nor any crime objected to him in any Court of Justice By means of which Imprisonment he was much prejudiced and undone in his Estate and his wife with four small children exposed to Pennury and Beggery Such a spite did He bear this witnesse for his Activity in the businesse of Impropriations Mr William Kendall Mr Iohn Lane and Mr Tempest Miller severally deposed at the Lords Bar that the Archbishop in the presence of them and divers others speaking of the Feoffees of Impropriations said that they were the bane of the Church and then uttered these words in a vaunting manner I was the man that did set my self against them and then clapping his hand upon his brest said I thank God I have destroyed this work So as he did not only subvert this pious project to propagate the preaching of the Gospell but boasted of it and had so much shamelesse Impiety as to thanke God himselfe for effecting it who hath now in justice brought him into judgement for it and made it one part of that Charge and Evidence which we conceive will most justly destroy him The seventh and next stratagem he used to subvert the Protestant Religion which he had almost totally suppressed corrupted with Popish Errours Superstitions Innovations in our English Churches was his endeavours to undermine and suppresse it in these few Duth and French Churches planted here among us who enjoyed their owne Government Priviledges Discipline without any interruption by any of his Predecessors or other English Prelates in all our Protestant Princes reignes from King Edward the sixth his reigne till this Archprelates molestation of and attempts against them thus laid down in the twelfth Originall Article of his Impeachment He hath Traiterously endeavoured to cause division and discord between the Church of England and other Reformed Churches and to that end hath supprest and abrogated the Priviledges and Immunities which have been by his Majesty and his Royall Ancestors granted to the Dutch and French Churches in this Kingdom And divers other wayes hath expressed his malice and disaffection to these Churches that so by such dis-union the Papists might have more advantage for the overthrow and extirpation of both To make good this Article we could produce many Letters Papers Instructions Orders under the Archbishops own hand or indorsed by him found in his own study here ready at the Barre but for brevity sake we shall instance only in some few particulars of more speciall note The first is that this Arch-prelate though he beares so good an affection and honourable respect to the Church of Rome as to justifie her to be a true visible Apostolike Church which never erred in fundamentals and wherein men may be saved and that we and she are one and the same Church still no doubt of that both one as we have formerly proved Yet he is so maliciously despitefull to the Protestant Churches in forraign parts and at home that he reputes them not only no true Churches but even no Churches at all because they have no Lord-bishops different in Order and Degree from ordinary Ministers This opinion of his we shall manifest not only by his Divinity Questions when he was to proceed Batchelor and Doctor of Divinity for which Dr Holland publickly checkt and turned him out of the Schools with disgrace as a sower of discord between Brethren to wit the Church of England and other reformed Churches but by his own late reprinted Book An 1639. entituled A Relation of the Conference between William Laud then Lord Bishop of St. Davids now Lord Archbishop of Canterbury and Mr Fisher the Jesuite c. p. 175 176. where thus he writes in justification of his former Theses in the Divinity Schools For the calling and Authority of Bishops over the inferiour Clergy that was a thing of known use and benefit for preservation of Truth and Peace in the Church And so much St Ierom tels us though being none himselfe he was no great friend to Bishops And this was so setled in the mindes of men from the very infancy of the Christian Church as that it had not been till that time contradicted by any So that then there was no controversie about the calling all agreed upon it Then citing Jeroms words in the margin he thus comments upon them So even according to St. Ierom Bishops had a very ancient and honourable descent in the Church from St. Mark the Evangelist And about the end of the same Epistle he acknowledgeth it Traditionem esse Apostolicam Nay more then so he affirmes plainly That ubi non est Sacerdos NON EST ECCLESIA St. Ierom advers Luciferianos And in that place most manifest it is that St. Ierom by Sacerdos meanes a Bishop for he speaks de Sacerdote qui potestatem habet Ordinandi which in St. Ieroms owne judgement no meere Priest had but a Bishop only St. Ierom Epist. ad Evagrium so even with him NO BISHOP NO CHURCH Which being his own positive judgement the Dutch and French Protestant Churches both at home and abroad must needs be no Church at all in his opinion because they have no such Bishops and so are in farre worse condition then the Church of Rome in his repute To make this more apparent we shall desire you to take notice that in Decemb. 1639. there was a plot between this Archbishop and others of our Prelates to obtrude upon all our Ministers this subscription as the received Doctrine of the Church of England to wit that there could be no Church of Christ without Diocesan Lord Bishops which clearly appeares by the forementioned propositions of Bishop Hall which the Archbishop thought fit for the subscription of others but especially by the 1. 12. and 13. propositions viz. God had never any Church on earth that was ruled by a Parity There was NO CHVRCH OF CHRIST VPON EARTH ever since the times of the Apostles governed any otherwise then by Bishops This course of government thus set by the Apostles in their life time by the speciall direction of the holy Spirit is unalterable by any humane Authority but OVGHT to be perpetuated in the Church to the end of the world From whence it inevitably followes that the reformed forraign Churches having no such imparity of Governours nor Lordly Bishops in them are in this Arch-Prelates and his Confederates judgements No Churches of God or Christ at all and if the designe of subscribing these Propositions had succeeded as it did in the Etcetera Oath for a time he would have engaged the whole Church of England with all our Ministers by a publike subscription in this most unchristian and uncharitable opinion which not prevailing was yet soone after thus seconded in print by his grand Favourite Bishop Mountague whom he advanced to two Bishopricks in his Originum Ecclesiasticarum Tomi prioris Pars posterior p. 464 published with his approbation
approbation thereunto James Dreâ—â— a Sorbon Doctor Londini pridie Calend. Augusti gives this testimony of this Book Fateor me c. sed laudasse consilium propositum tuum quod in Ecclesiae utilitatem cessarum auguror ad CONCILIANDOS ERRANTIUM ANIMOS si Deus Opt. Max. caeptis tuis annuat QUOD SPERO PRECORQUE Thomas Blaclo Professor of Divinity 5. Julij 1633. gives this verdict of it Libellum qui sic inscribitur Articuli confessionis Anglicanae paraphrasticè exponuntur c. ex zelo Fidei animarum scriptus omnibus CONCORDIAE ET PACIS CHRISTIANAE AMICIS non potest non esse acceptus cum Catholico animo calamo scriptus sit errantibus UT AD CHRISTI CAULAM REDITUM INVENIANT facem Catholicae veritatis quasi ex propinquo ad alliciendos pusillanimos ostentet William Tomson Doctor of Divinity writes of it 20. Aprilis Dignum praelo censuit sperans INTER PROTESTANTES saltem moderatiores fructuri futurum T. P. a Papist professor of Divinity 16. April 1633. gives this approbation of it Tractatum hunc perlegi c. verè secundum calculum meum publicatio operis PROTESTANTIBUS MODERATIORIBUS ARRIDEBIT omnibus pla ere difficilimum ET AD READVNATIONEM CUM ECCLESIA ROMANA DUM OPPORTUNUM FUERIT DISPONET interim reverentiorem ejus estimationem inuret praesertim reliquos Confessionis Anglicae Articulos quod optarem eadem moderatione exponere vellet ad calcem hujus operis si pro voto successerit Lectorem spe caterorum foveres All which are attested to agree with the Originals by D. David Monachus Decanus Congregationis Casinensis olim Romae Serenis D. N. Urbani Papae Octavi Panetentiarius NOTORIUS APOSTOLICUS The designe therefore of this Booke by the testimony of all these popish Doctors and of the Popes owne Notary was to reconcile reunite us and our Articles to the Church and Doctrine of Rome Thirdly this we shall make evident by notable passages in the Booke it selfe wherein the Athor proclaimrs our reconciliation in sundry points of doctrine as Bishop Mountague Bi. Andrewes with some other of our popish Doctors expounded both our Articles Homilies and positions In his 22. Problem concerning the great controversie about Justification he thus publisheth our agreement and consent page 157 158 159. Haec Doctrina eorum nostra nec plus dant fidei quam Concilium Trid. quoad justificationem si cautè exponantur c. Hîc ergo facilima pax ineunda sic enim D. Montacutius Articulum de Fide rectè explicat c. Nulla igitur differentia quoad hoc punctum Ecce igitur PLANE ET PLENE CONVENIMUS Et hinc ut patebit quaestione sequenti doctiores Protestantes tribuunt justificationem nostram intrinsecam habitui Justitiae non ergo fidei Imo haec nostra positio solenniter Cantabrigiae in Comitijs anniversarijs pro actu Doctorali haec anno currente mense Julio agitata probata est Which he thus seconds page 181. Quibus omnibus benè pensatis sanè nulla hodiè reperietur differentia in Confessione Anglica Sanctissima diffinitione Trid. nihil enim in Articulis Hamptonienfibus in oppositum ordinatur Vt patet Artic. 9. De Justificatione Vnde Montacutius in suo Appello Caesarem ca. 6. expresse probat doctrinam nostram saltem secundum gradum hujus latitudinis ab ipsis teneri ibidem rectè adducit Doctorem White asserentem in Justificatione peccatoris duas esse actiones Dei unam quâ remittit peccatum alteram qua potestatem dat homini resistendi peccatis quae potestas est ipsa charitas infusa in cordibus nostris per illam secundam actionem Dei quae est ipsissima doctrina nostra HIC IGITUR PAX So in the point of falling from grace in his 30. Problem An Justus potest finaliter peccare page 209 210 211. he brings in our 16. Article and the Booke of Homilies just as they are cited by Mountague in his Appeale to prove that a justified person may fall from grace and sinne finally concluding thus Et certè omnes confessiones aliarum Nationum ferè conspirant cum Ovarello in Collatione Hamptoniensi Montacutio in suâ Appellatione Causabono in Epistola ad Bertium cum reliquis omnibus melioris Notae In his 36. Problem concerning Supererogation misconstruing the fourteenth Article of our Church point blank against the words and sense he concludes thus page 253. Interim â nobis stant Confessio Anglicana ejus Genuini sequaces HIC ERGO PAX utinam Pax illa non quam mundus dat quae singulis horis novitate opinionum violatur sed quam Christus suis Apostolis legavit c. In the 37. Problem concerning the Invocation of Saints and its lawfulnesse he writes thus page 260. Montacutius de hoc subjecto agens momentis rationum monamentis authoritatum oppressus â veritate stat alij frequentèr De re agitur non solum inter nos concordia sed ni fallor inter celebriores ex adversarijs ut posted melius patebit Which he prosecutes page 273 274 275 276. where he records Quoad Reliquiarum Crucis Christi Venerationem profitetur D. Andreros in Respons ad cap. 18. Peronij Causabonus in Exercitationibus Baronij ad An. 34. Cultus etiam seu venerationem quandam honoratiorem Sacrarum imaginum cum Chrysostomo in sua Liturgia id est inclinationem religiosam ad Imaginem astruit post alios D. Montacutius in Responsoria ad Heighamum in Appello Caesarem cap. 22. Then he concludes page 277. Hîc igitur cum Confessione Anglica erit PAX OMNIMODE modò non ex affectu partium sed veritatis omnia pro dignitate perpendent Closing up his Deus Natura Gratia thus In quibus si omnia rectè perpenderit Lector eruditus MAGNUM FUTURAE READUNATIONIS SPECIMEN PERSPICIET After this pag. 278. he paraphraseth all our 39. Articles endeavouring to reconcile them and us in them to the Tenets of the Church of Rome pag. 316 317. on the 31. Article against the sacrifice of the Masse he glosseth thus Nulla prorsus hîc erit difficultas cum doctioribus Protestantibus qui planè hoc totum fatentur Vt videre est apud D. Andreros contrâ Perronium D. Montacutium contra Heigham alios frequenter Denique nec hic Articulus ullatenus adversatur Cum enim ipsi fateantur in Ecclesiá esse Sacerdotes esse etiam Sacrificia propitiantia fateantur necesse est Nam in Heb. 5. Omnis Sacerdos constituitur ut offer at dona sacrificia pro peccatis HIC IGITUR NECESSARIO PAX Ad pacem verò hanc altius stabiliandam examinemus naturam sacrificij c. Est igitur sacrificium sed cum termino illo restrictivo â Patribus usurpato incruentum quod non negant And pag. 334. Et eo plus quo video celebriores
Pope corrupt Ordinances Sacraments and a meere Idolatrous supersticious wil-worship Thirdly no true Ministry nor government of Christs institution Fourthly she yeelds no true Subjection nor Obedience to Christ his laws word spirit but opposeth him and them in all Fiftly she is over-spread with a Leprosie of damnable Errours in Doctrine corruptions in Faith Manners Ordinances Government Sixtly the definition of a true visible Church in our Homilies and Writers agrees not to her Seventhly our Homilies Writers define her to be a false Church not a true who are all mustered up together by Master Burton in his Babell no Bethell where she is largely proved to be no true Church For his distinction that she is a true Church Veritate Entis though not Moris as a Thiefe is a true man it is a meere childish evasion For it is not the meere entity and being of a company of men that makes up a Church or true Church for if so the Turks Pagans or any assembly else should be a true Church as well as the Protestants but a company of men rightly qualified to wit professing the true Christian Faith among whom the Word of God is truly Preached and the Sacraments duly administed To set then the distinction and comparison right If one should demand of the Archbishop Whether a Theefe be a true man or no as this phrase true man in our ordinary language signifies an honest just-dealing man with reference to his qualities morals not his Entity or being as a meer man himself grants that he is no true man but a false one in this sense in this very distinction and to answer that he is a true man in regard of his essence therefore a true man in respect of his Morals were a meer impertinency Nonsequitur By the selfe-same reason when we demand of him Whether the Church of Rome be a true Church and he answers She is so Veritate entis for she consists of a company of persons or reall men not veritate moris for that they are not so truly qualified in those Morals or rather supernaturall principles which makes them to be a true Church Himselfe must needs grant that his distinction is fallacious in applying this veritas entis to them as they are a Church not men or else yeeld that they are a false but no true Church because his not veritate Moris can be applyed to nothing else but to such morall and divine qualifications as should make them a true Church so as his owne distinction directly subverts this his false conclusion of her being a true Church and his charging her with grosse Corruptions Errors Superstitions to the endangering of salvation doth the like Secondly it was retorted that his distinction of her erring onely circa fundamentalia not in Fundamentalibus was a falshood For first her affirming the Church to be built upon Peter and the Pope not Christ the chiefe corner-stone Her denying the Scriptures to be Scriptures but as they are grounded on confirmed and expounded by the Authority of the Church and Pope Her making Apochryphall Scriptures Canonicall and so adding to the Scriptures Her giving the Pope power to null and dispence with things against the Scriptures Her resolving the foundation of all our Faith into the Church To beleeve as the Church beleeves not into the Scriptures themselves Her deifying of the Virgin Mary Saints Images in praying to and adoring them with divine worship Her joyning of Saints Merits and Mediations with Christs and making them joynt Saviours Mediators Advocates with him Her turning the Sacrament of the Lords Supper into a Propitiatory Massing Sacrifice of as great or greater Merit as Christs own Sacrifice on the crosse adoring the consecrated Bread as their Lord God and Christ himselfe Her taking away the Sacramentall Cup from the Laity point-blanke against Christs owne Institution Her giving Christ an ubiquitary body on earth instead of a glorified body in heaven her tying people to pray to God in an unknown tongue with her creating a new head of the Church in Christs stead the Pope who hath the Keyes of Heaven Hell and Purgatory too and can pardon sins release Soules out of Hell and Purgatory at his pleasure with her abolishing the second Commandement out of the Decalogue What are they all but Fundamentall Errors nullifying that Church which maintaines them and not Errors onely about the foundation For his foure instances that circumstances may undermine and destroy the Foundation We answer First that neither of all these instances concerne the Papists or Church of Rome the subject in question therefore altogether impertinent Secondly they are not meer circumstantials but fundamentals because directly contrary to the expresse words of Scripture and Articles of our Faith of which they are unseparable parts which if false in any part may and will be false in the whole and no ground of Faith at all For the rule of the Schools we agree it but how he applyes it to his distinction or the Church of Rome we cannot yet discerne Thirdly it was replyed That the Religion of the Church of Rome and England is not one and the same For that which they repute the maine part of their Religion is no Christian Religion at all nor part of the Christian Religion but meere Antichristian Errour Superstition corruption Idolatry And in his Booke he doth no more charge her with some grosse corruptions endangering Salvation then she chargeth us as the perusall of his words demonstrates Fourthly his justifying salvation to be had in this false Antichristian Church and Religion denying the foundation is contrary to the opinion of all Otthodox Protestants who make her damnable Errours the ground of their separation from her And though some affirme that divers in the Church of Rome are saved yet none are saved by being of that Church or by that Faith and Doctrine which she properly cals her Faith and Religion wherein she differs from us but by their relying onely on Christs merits which she disclaimes Fiftly his deleting all phrases clauses calling or intimating the Pope to be the Antichrist is a cleer evidence that he holds him not to be so Else his sinne fault will prove the greater in purging out that as Heterodox and scandalous which himselfe beleeves to be a truth For our Statutes Homilies Writers they define the Pope either in direct termes or equivalent expressions to be Antichrist and our Church yea State in them at leastwise in our forecited Statutes and the Subsidy Act 3. Jac. penned by the Convocation As for the Articles of Ireland though they bind us not yet being taken out of the Articles and Homilies of England they sufficiently declare the resolution of our Church as well as theirs that the Pope is Antichrist and Doctor Vsher Primate of Armagh in a Letter of his to the Archbishop himselfe Jan. 4. 1635. the very day of his birth writes That this conceit is so rife in the minds and mouths of the Papists
examine and how far their testimonies will sway with your Lordships I most humbly submit to your grave judgements they being formerly offended with me for pressing the examination of the many complaints against them in this kind Secondly to the particular testimonies I answer First that Saint Giles his residing and maintainance in Oxford was by the Kings speciall Warrant which hath been produced much against my will and I never heard he exercised his popish Function or seduced any there but onely studied metaphysicall learning according to his engagement Secondly For Sir Toby Matthew I did not know that he was either a Priest or Jesuit and utterly deny that he was ever with me in my Coach or Barge or usually repaired to me to Lambeth though being an eminent Archbishops Son I might in that regard have permitted him more free accesse unto me And my Secretary Master Dell remembers not that ever he told Newton that Sir Toby Matthewes was with me in the Garden at Lambeth Besides Newton is but a single witnesse and Master Dobson attests that he never saw Sir Toby Matthew with me at Lambeth As for his release when apprehended by the Lords Warrant it was only by the Earle of Straflords order not mine For Smith the Jesuit there is no proofe that ever he was with me at Lambeth but onely that he was seen there talking familiarly with my Secretary Master Dell neere my Study doore who denies and remembers not any such thing As for his words to Newton that he had done his errand to me they are but the reports of a Jesuit to slander me there being no proofe that ever he spake with me For my correspondence with the Bishop of Calcedon Doctor Smith there is no proofe but conjecturall from my Diary For Leander and Price their resorting to me it is but a report without proofe at all And for Sancta Clara I never saw him above three or four times according as I have truly related under my owne hand Fourthly Saint Giles and he were Aliens borne out of the Kings Dominions and no naturall born Subjects therefore admit I had harboured and maintained them it is no fellony nor treason by our Lawes and directly out of the Statute of 27. Elizabeth Fiftly Waddesworths testimony it is but a hearsay for my sending four pound to pay his Fees I think it is true and it was upon this occasion He pretended that he had been a Roman Catholick but was now really converted to our Religion and thereupon released but wanted money to pay his Fees whereupon I sent him four pound thinking him to be a new convert to us and it was upon his own sending to and acquainting me with his poverty and condition Sixtly for my releasing and refusing to meddle with Wilford the Priest it neede no other answer then what the Witnesse sweares that he had a protection and Letter of discharge from Secretary Windebanke and this was the cause I refused to meddle with him Seventhly for Gray he was committed by the Lords of the Counsell not by me he gave me very ill language and used approbrious scandalous speeches of me in my owne house for which he was committed As for my calling of him Priest-catching knave it is proved but by one Witnesse and indeed there were many complaints against him for abusing his authority in seizing and searching after Priests to the prejudice of those who were not such whereupon I commanded the rest of the Messengers belonging to the High Commission not to keep him company to avoid the like abuses and complaints Eightly for Egertons testimony it is but a report from Mottersheads mouth a single Witnesse formerly censured in the High Commission for his abuses in importing prohibited Books and therefore his testimony is to be suspected Master Jones is not produced to make good his testimony but his papers onely which are no evidence Ninthly for the liberty and freedome of Priests in their prisons it was unkowne to me and their Keepers fault not mine who would have restrained them Finally Mayo witnesseth thus much for me that I gave him command to watch the Embassadours and Popes Nuncioes houses to see who resorted thither to Masse which he did giving me an account thereof and Thatcher confesseth that I gave him a Warrant to apprehend Priests and Jesuits though I denied it to another whom I thought not fit to trust in such an imployment a cleer evidence I was no friend unto and held no correspondency with them Whereas it is objected that I confesse I never perswaded nor practized any persecution against popish Priests and Jesuits though I perswaded and practized it too against Puritans and those who opposed popery I answer that I hope it is no offence not to be a persecutor or not to give ill language to Jesuits and for my persecuting of orthodox Ministers and Puritans I never persecuted any though I prosecuted some for their schisme and misdemeanours Wherefore this heavy charge which hath made so great a noyse in your Lordships and the peoples eares is I hope quite wiped off and fallen to the ground To this was replyed in generall First that the Designe charged upon him is not his reconciling of ROME to us but of the Church of ENGLAND to the errours and corruptions of the Church of ROME and how active he was how farre he proceeded to accomplish this and how neer he had brought it to perfection both in point of Doctrine Ceremonies practise the premised evidences have abundantly manifested notwithstanding all flourishes to the contrary in his Book against Fisher published not out of any zeale against popery but meerly in policy upon other mens solicitations to stop the peoples clamours against his popish practises and proceedings as himselfe relates in his Epistle thereunto And his setting up ALTARS CRUCIFIXES IMAGES TAPERS introducing bowing to ALTARS COPES Consecration of Flagons Churches Chappels purging out all passages against popish Doctrines Popes Jesuits popish Priests c. his permitting all kind of ARMINIAN ERROURS and Popish Tenents to be Preached in our Pulpits and published in Print with his Chaplaines speciall approbations prefixed to them together with his countenancing advancing the Authors fomenters and persecuting the oppugners of them speak farre cleerer louder against him then all his empty writings and testimonies of himselfe can possibly plead for his justification being so palpably contradicted by the whole streame of his actions Secondly that his intimacy correspondency with popish Priests and Jesuits is sufficiently proved by our former evidence Sir Toby Matthew the most active pernicious Jesuited Priest in the Kingdome we have proved to be riding with him sometimes in his Barge sometimes in his Coach sometimes in private earnest discourse with him in his Garden and frequently with him at his Table what greater familiarity or intimacy could there be between them then this That he knew him to be a Priest and Jesuit is cleere by Habernfields plot found in his Study
hath wickedly and traiterously advised His Majestie that he might at his owne will and pleasure leavie and take money of his Subjects without their consent in Parliament and this hee affirmed was warrantable by the Law of God 2. Hee hath for the better accomplishment of that his traiterous designe advised and procured Sermons and other discourses to be preached printed and published in which the Authoritie of Parliaments and the force of the Lawes of this Kingdome have beene denyed and absolute and unlimited power over the persons and estates of His Majesties subjects maintained and defended not onely in the King but in himselfe and other Bishops against the Law And he hath beene a great protector savourer and promoter of the publishers of such false and pernicious opinions 3. Hee hath by Letters Messages Threats and promises and by diverse other wayes to Judges and other Ministers of justice interrupted and perverted and at other times by meanes aforesaid hath endeavoured to interrupt and pervert the course of Justice in His Majesties Courts at Westminster and other Courts to the subversion of the Lawes of this Kingdome whereby sundry of His Majesties Subjects have been stopt in their just suits deprived of their lawfull righte and subjected to his tyrannicall will to their ruine and destruction 4. That the said Archbishop hath traiterously and corruptly told ustice to those who have had causes depending before him by colour of his Ecclesiasticall jurisdiction as Archbishop High Commissioner Referree or otherwise and hath taken unlawfull gifts and bribes of His Majesties Subjects and hath as much as in him lies endeavoured to corrupt the other Courts of justice by advising and procuring His Majestie to sell places of Judicature and other Offices contrary to the Laws and Statutes in that behalfe 5. He hath traiterously caused a booke of Canons to be composed and published without any lawfull warrant and authoritie in that behalfe in which pretended Canons many matters are contained contrary to the Kings Prerogative to the fundamentall Lawes and Statutes of this Realme to the right of Parliament to the propriety and libertie of the Subject and matters tending to sedition and of dangerous consequence and to the establishment of a past unlawfull and presumptuous power in himselfe and his successors many of which Canons by the practise of the said Archbishop were surreptitiously passed in the late Convocation without due consideration and debate others by feare and compulsion were subscribed by the Prelates and Clerkes there assembled which had never beene voted and passed in the Convocation as they ought to have beene And the said Archbishop hath contrived and endeavoured to assure and confirme the unlawfull and exorbitant power which he hath usurped and exercised over His Majesties Subjects by a wicked and ungodly oath in one of the said pretended Canons injoyned to be taken by all the Clergie and many of the Laitie of this Kingdome 6. He hath trayterously assumed to himselfe a papall and tyrannicall power both in Ecclesiasticall and Temporall matters over his Majesties Subjects in this Realme of England and in other places to the disherison of the Crowne dishonour of His Majestie and derogation of his supreme authoritie in Ecclesiasticall matters And the said Archbishop claimes the Kings Ecclesiasticall jurisdiction as incident to his Episcopall Office and Archiepiscopall in this Kingdome and doth deny the same to bee derived from the Crowne of England which he hath accordingly exercised to the high contempt of his Royall Majestie and to the destruction of divers of the Kings liege people in their persons and estates 7. That he hath traiterously indeavoured to alter and subvert Gods true Religion by Law established in this Realme and in stead thereof to set up Popish superstition and Idolatrie And to that end hath declared and maintained in Speeches and printed books diverse popish doctrines and opinions contrary to the Articles of Religion established by Law Hee hath urged and injoyned diverse popish and superstitious Ceremonies without any warrant of Law and hath cruelly persecuted those who have opposed the same by corporall punishments and Imprisonments and most unjustly vexed others who refused to conforme thereunto by Ecclesiasticall censures of Excommunication Suspension Deprivation and Degradation contrary to the Lawes of this Kingdome 8. That for the better advancing of his traiterous purpose and designe he did abuse the great power and trust His Majestie reposed in him and did intrude upon the places of diverse great Officers and upon the right of other His Majesties Subjects whereby he did procure to himselfe the nomination of sundry persons to Ecclesiasticall Dignities Promotions and benefices belonging to His Majestie and divers of the Nobilitie Clergie and others and hath taken upon him the commendation of Chaplaines to the King by which meanes he hath preferred to His Majesties service and to other great promotions in the Church such as have been Popishly affected or otherwise unsound and corrupt both in doctrine and manners 9. Hee hath for the same trayterous and wicked intent chosen and imployed such men to be his owne Domesticall Chaplaines whom he knew to be notoriously disaffected to the reformed Religion grosly addicted to popish superstition and erroneous and unsound both in judgement and practise and to them or some of them hath he committed the Licensing of Bookes to be printed by which meanes divers false and superstitious bookes have beene published to the great scandall of Religion and to the seducing of many His Majesties Subjects 10. Hee hath traiterously and wickedly endeavoured to reconcile the Church of England with the Church of Rome and for the effecting thereof hath consorted and confederated with diverse Popish Priests and Jesuites and hath kept secret intelligence with the Pope of Rome and by himselfe his Agents and instruments treated with such as have from thence received authoritie and instruction hee hath permitted and countenanced a Popish Hierarchie or Ecclesiasticall government to bee established in this Kingdome by all which trayterous and malicious practises this Church and Kingdome hath beene exceedingly indangered and like to fall under the Tyrannie of the Roman See 11. He in his owne person and his Suffragans Visitors Surrogates Chancellors and other Officers by his command have caused divers learned pious and Orthodox Ministers of Gods Word to be silenced suspended deprived degraded excommunicated and otherwise grieved without any just and lawfull cause and by diverse other meanes he hath hindered the preaching of Gods Word caused divers of His Majesties loyall Subjects to forsake the Kingdome and increased and cherished Ignorance and profanenesse amongst the people that so hee might the better facilitate the way to the effecting of his owne wicked and traiterous designe of altering and corrupting the true religion here established 12. He hath traiterously endeavoured to cause division and discord betwixt the Church of England and other reformed Churches and to that end hath supprest and abrogated the Priviledges and Jmmunities which
of that Court caused Execution upon the satd Judgment to be stayed and being moved therein and made acquainted with the bad life and conversation of the said Person he said that he had spoken to the Judges for him and that he would never suffer a Iudgment to passe against any Clergy-man by nihil dicit 5. That the said Archbishop about eight yeares last past being then also a privy Councellor to his Majesty for the end and purpose aforesaid caused Sir Iohn Corbet of Stoak in the County of Salop Baronet then a Iustice of peace of the said County to be committed to the Prison of the Fleet where he continued Prisoner for the space of halfe a yeare or more for no other cause but for calling for the Petition of Right causing it to be read at the Sessions of the peace for that County upon a just and necessary occasion And during the time of his said imprisonment the said Archbishop without any colour of right by a writing under the Seale of his Archbishopricke granted a way parcell of the Glebe land of the Church of Adderly in the said County whereof the said Sir Iohn Corbet was then patron unto Robert Vscount Kilmurrey without the consent of the said Sir Iohn or then the incumbent of the said Church which said Viscount Kilmurrey built a Chappel upon the said parcell of Glebe land to the great prejudice of the said Sir Iohn Corbet which hath caused great suits and dissentions betweene them And whereas the said Sir Iohn Corbet had a judgment against Sir Iames Stonehouse Knight in an action of Waste in his Majesties Court of Common Pleas at Westminster which was afterwards affirmed in a writ of Error in the Kings Bench and Execution thereupon awarded yet the said Sir Iohn by meanes of the said Archbishop could not have the effect thereof but was committed to Prison by the said Archbishop and others at the Councell Table untill he had submitted himselfe unto the order of the said Table whereby he lost the benefit of the said Judgment and Execution 6. That whereas divers gifts and dispositions of divers summes of money were heretofore made by divers charitable and well disposed persons for the buying in of divers Impropriations for the maintenance of preaching the word of God in severall Churches the said Archbishop about eight yeares last past wilfully and maliciously caused the said gifts feoffements and conveyances made to the uses aforefaid to be overthrowne in his Majesties Court of Exchequer contrary to Law as things dangerous to the Church and State under the specious pretence of buying in Appropriations whereby that pious worke was suppressed and trodden downe to the great dishonour of God and scandall of Religion 7. That the said Archbishop at severall times within these ten yeares last past at Westminster and else where within this Realme contrary to the knowne Lawes of this Land hath endeavoured to advance Popery and Superstition within the Realme And for that end and purpose hath wittingly and willingly received harboured and relieved divers popish Priests and Iesuits namely one called Sancta Clara alias Damport a dangerous Person and Franciscan Fryer who having written a Popish and seditious Booke intituled Deus natura gratia wherein the thirty nine Articles of the Church of England established by Act of Parliament were much traduced and scandalized The said Archbishop had divers conferences with him while he was in writing the said Booke and did also provide maintenance and entertainment for one Mounsieur St. Giles a Popish Priest at Oxford knowing him to be a Popish Priest 8. That the said Archbishop about foure yeares last past ut Westminster aforesaid said that there must be a blow given to the Church such as hath not beene yet given before it could be brought to conformity declaring thereby his intention to bee to shake and alter the true Protestant Religion established in the Church of England 9. That in or about the month of May 1641. presently after the dissolution of the last Parliament the said Archbishop for the ends and purposes aforesaid caused a Synod or Convocation of the Clergie to be held for the severall Provinces of Canterbury and Yorke wherein were made and established by his meanes and procurement diverse Canons and Constitutions Ecclesiasticall contrary to the Lawes of this Realme the Rights and Priviledges of Parliament the Liberty and propriety of the Subject tending also to seditior and of dangerous consequence And amongst other things the said Archbishop caused a most dangerous and illegall Oath to be therein made and contrived the tenor whereof followeth in these words That I A. B. doe sweare that I do approve the Doctrine and Discipline or Government established in the Church of England as containing all things necessary to salvation And that I will not endeavour by my selfe or any other directly or indirectly to bring in any Popish Doctrine contrary to that which is so established Nor will I ever give my consent to alter the Government of this Church by Archbishops Bishops Deanes and Arch-Deacons c. as it stands now established and as by right it ought to stand Nor yet ever to subject it to the usurpations and superstitions of the Sea of Rome And all these things I doe plainly and sincerely acknowledge and sweare according to the plaine and common sense and understanding of the same words without any equivocation or mentall evasion or secret reservation whatsoever And this I do heartily willing and truely upon the saith of a Christian So helpe mee God in Jesus Christ Which Oath the said Archbishop himselfe did take and caused diverse other Ministers of the Church to take the same upon paine of suspension and deprivation of their livings and other severe penalties And did also cause Godfrey then Bishop of Gloucester to be committed to prison for refusing to subscribe to the said Canons and to take the said Oath and afterward the said Bishop submitting himselfe to take the said Oath he was set at liberty 10. That a little before the calling of the last Parliament Anro 1640. a Vote being then passed and a resolution taken at the Councell Table by the advice of the said Archbishop for assisting of the King in extraordinary wayes if the said Parliament should prove peevish and refuse to supply His Majestie the said Archbishop wickedly and malitiously advised His Majestie to dissolve the said Parliament and accordingly the same was dissolved And presently after the said Archbishop told his Majesty that now he was absolved from all rules of Government and left free to use extraordinary wayes for his supply For all which matters and things the said Commons assembled in Parliament in the name of themselves and of all the Commons of England doe impeach the said Archbishop of Canterbury of high Treason and other crimes and misdemeanours tending to the subversion of our Religion Lawes and Liberties and to the utter ruine of this Church and Common-Wealth And
money too But howsoever his Lordship hath get a very full estate in that Kingdome and hee doth very wisely to fortifie it as well as hee can But besides these I have long since heard though you now mention it not that his Lordship hath done greater service to the Church in some other particulars as namely to the Bishoprick of Lismore and the Colledge of Yong-Hall for which it is great pitty but that his Lordships memory should bee preserved in the Church Thus I have given Your Grace a distinct answer to all the Particulars in Your Letter But for the Tombe which occasioned all the rest I will not take upon mee to judge unlesse I were upon the place how fitly or unfitly it stands there but shall wholly leave it to the view and resolution which shall thereupon bee taken in that place So I leave you to the Grace of God and rest Your Lordships very loving friend and Brother Will Cant. Lamb. March 1633. But some may perchance inquire what was the ground of this Archbishops introduction of these Innovations first of all into Cathedrall Churches Certainly one principall cause of this his method was to make these Mother Churches as he stiled them patterns of imitation for all Daughter Churches and Chapells within the the whole Diocesse that so the Proverbe in Ezech. 16. v. 44. 45. might be verified of them Behold every one tht useth Proverbes shall use this Proverbe against thee saying AS IS THE MOTHER SO IS HER DAVGHTER Thou art thy Mothers Daughter That this was one chiefe end of his to corrupt all Parish Churches and Chappell 's by these Cathedralls examples was infallibly manifested First by the very words of the Order made at the Councell Table at White Hall the third of November 1633 concerning the standing of the Communion Table in Saint Gregories Church neere Paules printed in Dr. Heylins Coale from the Altar and in his Antidotum Lincolniense Sect. 1. c. 2. p. 62. which order was thus printed by the Archbishops direction the chiefe stickler in the procuring and prime Clerke in the penning of it wherein it is positively resolved That all other Churches ought to be guided by the Cathedrall Mother Church whereon they depend and that the Communion Table in Saint Gregories Church removed from the middle of the Chancell to the upper end and there placed Altar-wise in such manner as it standeth in the Cathedrall and Mother Church of St. Paul should so continue that so there might be no difference betweene it and the said Cathedrall Mother Church Secondly by diverse bookes published in print by the Arch-Bishops speciall direction and app obation expresly averring That all Parochiall Churches ought to be guided by the patterne of the Mother Church upon the which they doe depend The Arch-Bishop himselfe in his discourses and these creatures of his in their Bookes applying and urging this leaden rule of theirs in particular for the rayling in of Communion Tables placing them Altarwise against the East end of the Quire and bowing unto them in all Parish Churches because this was done and practised in all Cathedrall Churches by vertue of his New Statutes and Injunctions though not in former times This foundation being layd in our Cathedralls for the like Popish Innovations in all Parochiall Churches wee shall in the next place prosecute this pursuite of his Innovations from our Cathedralls to Parochiall Churches and Chappell 's Wee shall begin with Saint Gregories Church neare Paules where the case was thus About tenne yeares since this Church was repaired by the Parishoners to their great cost at which time the Deane and Chapter of Pauls under whose jurisdiction it is caused the Picture of Saint Gregory to bee set up in the Church and the Communion Table to bee removed rayled about and set Altarwise against the East-end of the Chancell Whereupon Master Wyan and diverse of the Parishioners being offended at it appealed from the Deans and Chapters Order as being against Law to the Arches upon which by the Archbishops means an Order came from Secretary Windebank to call the Parishioners to the Councell Table concernning this Appeale the removing of the Table where they appeared at the appointed time with their Councell The King himselfe the Arch-Bishop and many of the Lords were then present where the businesse being debated before them the Archbishop stood up and with great earnestnesse more like an Advocate then Judge justified maintained this removing and rayling in the Table reading Queene Elizabeths Injunctions to warrant it but left out this most materiall clause that made quite against him Saving when the Communion of the Sacrament is to be administred at which time the same shall be so placed in good sort within the Chancell as whereby the Minister may bee more conveniently heard of the Communicants in his prayer and ministration and the Communicants also more conveniently and in greater number communicate with the said Minister And after the Communion done from time to time the said holy Table to be placed where it stood before The King said hee liked it well that the Table should stand as it used to do heretofore to which the Archbishop answered that if it stood so the Minister could not so well see who kneeled at the Sacrament and who kneeled not To which the King replied then let the seates bee pulled downe Then the Councell for the Parish alleadged that Bishop Jewell in his Reply to Harding Artic. 3. Diuis 26. and Artic. 13. Diuis 6. and Master John Fox in his Acts and Monuments Edit 1610. pag. 1211. 1212. both which Books were enjoyned to be kept in every Church for the people to read in as containing the Doctrine and Discipline of the Church of England and nought repugnant thereunto maintained and asserted That the Communion Table ought to stand in the MIDST OF THE CHVRCH AMONG THE PEOPLE and not Altar-wise against the wall Hereupon the Archbishop stood up in an angry manner and sayd If this be the use they make of these Books Jewell Fox I desire they may be taken out of Churches and Sir Henry Martin saying merrily that this Table placed close along the wall would make a good Court-cupboord The Archbishop therupon replied that Sir Henry was a stigmaticall Puritan in his bosome All which particulars were proved upon oath by Master Wyan Mr. Clearke and Captain Stackhouse Wherupon by the Archbishops violence this Order was then made against the Parishioners for the standing of that Table Altar-wise as it was situated by the Deanes and Chapters Order and appointment At Whitehall the third day of Novemb 1633. Present the KINGS most Excellent Maiestie Lord Archbishop of Canterbury Lord Keeper Lord Archbishop of Yorke Lord Treasurer Lord Privy Seale Lord Duke of Lenox Lord Chamberlaine Earle of Bridgwater Earle of Carlile Lord Cottington Master Treasurer Master Comptroller Lord High Chamberlain Earle Marshall Master Secretary Cooke Master Secretary Windebanke THis Day was Debated before
to the Church either for that they are so sore blinded that they understand nothing of God godlinesse and care not with divelish example to offend their neighbours or else for that they see the Church altogether scowred of such gay-gazing sights as their grosse phantasie was greatly delighted with because they see the false religion abandoned and the true restored which seemeth an unsavoury thing to their unsavoury taste as may appear by this that a woman said to her neighbour Alas Gossip what should we now do at Church since all the Saints are taken away since all the goodly sights wee were wont to have are gone since wee cannot hear the like piping singing chaunting and playing upon the Organs that we could before But dearly beloved we ought greatly to rejoyce and give God thanks that our Churches are delivered out of all those things which displeased God so sore and filthily defiled his holy House and his place of prayer for the which he hath justly destroyed many Nations according to the saying of Saint Paul If any man defile the Temple of God God will him destroy And this ought we greatly to praise God for that such superstitious and idolatious manners as were utterly naught and defaced Gods glory are utterly abolished as they most justly deserved and yet those things that either God was honoured with or his people edified are decently retained and in our Churches comely practised c. Mr. Workman by all these and such other passages in our Homilies ratified and subscribed unto by all our Ministers in the 35 Article of our Church as containing a godly and wholesome doctrine necessary for these times and established by the statute of 13 Eliz. ca. 12. which confirmes the Articles justifyed every syllable in his Sermons against Images in which he used only the words of our Homilies yet notwithstanding by the Archbishops violence against him who went highest in his sentence on the 25 of April 1635. in the High Commission held at Lambeth was Suspended from the execution of his office and function in the Ministery excommunicated ordered to make his submission and recantation of his eronious and scandalous doctrine at Lambeth the next Court day in such manner and forme as should be set down by the Commissioners and delivered to him in writing under the Registers hand of the Court and after this submission made publickly in Court the same to be sent down to Glocester and there openly published in the Cathedrall Church of Glocester and in the Church of S. Michaels immediately after Divine Service ended when as the Congregation shall be then and there assembled and condemned in costs of suit to be taxed the next Court day and likewise imprisoned Which sentence of his for the cause a foresaid was proved by the Register-Book of the High Commission out of which it was read at the Lords Barre by the testimonies of Mr. Thomas Pury a Member of the House of Commons and of Mr. John Langley late Schoole master of Glocester and now of Pauls-Schoole in London who further witnessed upon oath That Mr. Workman having been a most painfull diligent Preacher of Gods Word in the City of Glocester for above 15 years and a man of singular piety learning wisdome and moderation as the Archbishop himself confessed the Corporation of Glocester to help support his great charge of children in consideration of his great paines in preaching and visiting the sick about September 1633. granted him an Annuity of 20 l. per annum under their Common Seale with one unanimous consent a little before his troubles in the High Commission For which act of justice and charity Iohn Buckston the then Mayor Master Wise the Town Clerk and some other of the Aldermen of that City were by the Archbishops procurement sent for by a Pursevant to appear before the Counsell Table as Delinquents where they appearing were fully heard concerning the granting of this Annuity before the King himselfe and his Councell who seemed fully satisfied approving of their grant and were ready to dismisse them from thence as seeing no just cause for their molestation Whereupon the Archbishop moved that they might be transmitted from thence to the High Commission which by his means was ordered accordingly After which in January following Mr. Pury himself together with M. Henry Browne Mr. William Prise Aldermen Mr. Anthony Edwards and others were arrested by a Messenger out of the High Commission who exacted and received 20 Marks in Fees from them to whom they gave bonds to appear in that Court the Terme following which they did Where they were then articled against for consenting to the grant of the said Annuity to Mr. Workman to which Articles they answered and the cause being brought to hearing not long after their Counsell alleaged That the said grant of 20 l. per annū to M. Workman ought first to be proved illegall or obtained by illegal practise and the whole Corporation whose act it was under whose Seal it was granted to be made parties to the suit before these Defendants sued only as private men ought as they conceived to be censured for consenting thereunto or the said deed made void and cancelled yet notwithstanding the said Mr. Edwards one M. Nelme for consenting to this grant only were fined 10 l. a piece and the grant ordered to be cancelled which was done accordingly and thereupon a 100. l. expence the rest were dismissed the Court and M. Workman deprived of his Annuity After which M. Workman himself being censured and put from his Ministery and imprisoned by the High-Commission for Preaching against making and setting up the Images of the Trinity and of Christ and Saints in Churches having after some moneths Imprisonment with much solicitation obtained his Liberty to support himself his wife and many small children from perishing was necessitated to teach children in private having no other livelihood left him after his former Annuity granted him by the City of Glocester was by the Arch-bishops potency unjustly wrested from him of which the Arch-bishop being informed inhibited him to teach any children at all in publike or private as he would answer the contrary at his perill whereupon he fell to practise Physicke for his necessary support which being informed of to the Arch-bishop he thereupon prohibited him likewise to practise Physick Whereupon he having no meanes of subsistance left and being debarred to Preach teach School or administer Physick to maintain himself and his charge was so afflicted with these tyrannicall and unjust pressures of which he oft complained to Master Langley and others that they drew on crasinesse and sicknesse of body upon him and as his most intimate friends were verily perswaded shortned his dayes and precured his death to the great griefe and losse of that City So zealous was this Arch-Prelate in defence of Idolatrous Images as thus most unjustly and tyrannically to ruine a most godly painfull Minister with his family and destroy this
living speaking Image of God and Christ for preaching against dead false unlawfull Images and representations of them according to our Homilies and the established Doctrine of our Church Moreover it was then fully proved at the Lords Bar by the oathes of Doctor Featly and Master Bourne that the Arch-bishop was so mad upon Images Pictures and their worship That Doctor Featly having Printed by license 70. Sormons of his preached upon severall occasions in one whereof he had cited a passage against worshipping Images out of the Homily against the Perill of Idolatry in refutation of the Papists the Arch-bishop sending for the Doctor commanded him to carry his said Sermons to Doctor Bray his Chaplaine to peruse before they were published least there should beany offensive passages vented in them which he doing accordingly the said Doctor purged out of the 788. page thereof this ensuing clause therein cited out of the very Homely against the perill of Idolatry as scandalous and heterodox causing the whole sheet to be new Printed which expunction was openly read at the Bar by Doctor Featly himself in these following words And howsoever some of late mince the matter and beare us in hand that the framing drawing carving melting gilding erecting clothing and censing bowing down and praying before Images and Pictures is but the excrescencie of Romish devotion and no proper fruit of Idolatry and superstition yet they who laid the first stone in the happy Reformation of our Church of England and penned the Homilies appointed by Authority to be read in all Churches condemne these practises of the Romane Church as no lesse idolatrous than the like of the Heathen The full proof of that which in the beginning in the first part of this Treatise was touched is here to be made good and performed to wit that our Images and the Idols of the Gentiles be all one as well in the things themselves as also in that our Images have been before be now and ever will be worshipped in like forme and manner as the Idols of the Gentiles were so long as they be suffered in Churches and Temples whereupon it followeth that our Images in Churches have been he and ever will be no other but abominable Idols And every of these parts shall be proved in order as hereafter followeth And first that our Images and the Idols of the Gentiles are all one concerning themselves it is most evident the matter of them being gold silver or other mettle stone wood clay or plaister as were the Idols of the Gentiles and so being either melten or cast either carved graven hewer or otherwise formed and fashioned after the similitude or likenesse of man or woman they be dead and dumb works of mens hands having mouthes and speak not eyes and see not hands and feel not feet and go not and so as well in form as matter be altogether like the Idols of the Gentiles insomuch that all the titles that be given to the Idols in the Scripture may be verified of our Images Wherefore no doubt but the like curses which are mentioned in Scriptures will light upon the makers and worshippers of them both Secondly that they have been be worshipped in our time in like forme and manner as were the Idols of the Gentiles is now to be proved and for that idolatry standeth chiefly in the minde which shall in this part first be proved that our Image-maintainers have had and have the same opinion and judgement of Saints whose Images they have made and worshipped as the Gentile idolaters had of their Gods And afterwards it shall be declared that our Image-maintainers and worshippers have used and use the same outward rites and manner of honouring and worshipping their Images as the Gentiles did use before their Idols and that therefore they commit idolatry as well inwardly as outwardly as did the wicked Gentile idolaters By these two evidences of the Archbishops persecuting Master Workman for using the very words and expressions of our established Homilies against Images and his Chaplaines purging out of Doctor Featlies printed authorized Sermons this passage of our Homilies against the worshipping of Images no doubt by his direction it is most apparent that his designes and intentions were to subvert the established doctrine of our Church against the setting up and adoration of Images and to defile our Churches againe not only with these Romish Idols and Paganish inventions but to make us all Idolaters in worshipping and adoring them as the Popish or Gentile Idolaters did their Idol-gods To put this out of question we shall only adde one irrefragable evidence more concerning Images and Pictures We have proved formerly that the Archbishop had in his own private Study a Book of Popish pictures of the Life Passion and Death of our Lord Jesus Christ and of the Virgin Mary printed by Boetius à Bolswert in forein parts Anno 1623. These very Pictures were all licensed by the Archbishops own Chaplain Doctor Bray printed by his own printer and Kinsman Badger in the year 1638. for one Peake a Stationer now in armes against the Parliament and publickly sold and bound up in Bibles as was testified by Mr. Walley Clerk of Stationers Hall and Michael Sparke Senior Master Willingham likewise attested upon oath concerning these Pictures and Crucifixes put into the Bibles that Captain Peak at Holborne Cundit Bookseller who printed these pictures for Bibles did affirme that he printed them with the good liking and by the speciall direction of the Archbishop and his Chaplaine Dr. Bray which Dr. Bray as he said carried him divers times to the Archbishop to shew him the prints thereof as they were cut and finished who liked them all well and gave his consent for the binding them up in Bibles saying That the Bibles wherein these pictures were bound up they should be called THE BISHOP OF CANTERBVRIES BIBLES stiling them after his own name so much did he owne this fact not the Bibles and Book of God who abhorres such Images and further deposed That he found two Bibles bound up with these Pictures in them the one among Secretary Windebanks the other among Sir John Lambes and Dr. Ducks chiefe papers and treasure two of the Archbishops bosome friends and favourites who highly esteemed them both of which Bibles seized by Mr. Willingham and richly bound up with these pictures in them were then produced and shewed to the Lords Master Walley further deposed that these pictures bound up in Bibles giving great offence and scandall to many well affected people himselfe with some other Stationers repaired to Lambeth to the Archbishop and complained against these pictures and the binding of them up in Bibles demanding his Graces direction therein whether they should seize such Bibles with pictures which gave offence or suffer them to be sold To which the Archbishop answered That they might doe well not to lay them out publickly upon their stals to be sold as yet lest they
should give offence but if any come to ask for them or to buy them in your shops in Gods name sell them freely to them without any scrupple adding the second time sell them to such in Gods name but lay them not upon your stals in publick view Upon which testimony the Archbishop demanded of Mr. Walley who it was that gave him this direction concerning the sale of those Bibles with pictures To which he readily replyed Your Grace with your own mouth as you may well remember Whereunto the Archbishop answered it was true he did so but the pictures were printed bound up with Bibles before he knew of it and that the first time he saw one of these Bibles was in a Ladies hand in the Chappell at Whitehall which he looking upon when he came to Lambeth sent for one of those Bibles himself after which the Stationers comming unto him about the sale of them he gave them such directions as aforesaid not to sell them openly for fear of giving offence but only privately in their shops to such as asked for them As most evident confession of guiltinesse For if such pictures in Bibles were good usefull why should they not be exposed to open sale the view of all men if ill and unlawfull why should any of them be printed or sold to any in private and not totally suppressed demolished burnt being contrary to our Statutes Homilies Writers and the received Doctrine of our Church These directions then of his shewes his good affection to popish and idolatrous pictures he had polluted his own English Bible with an embroydred Crucifix on its cover before these Pictures printed and now he would corrupt pollute all our Bibles and New Testaments with these Romish Images bound up in them to which they are most repugnant He would suffer no English Bibles to be printed or sold with marginall Notes to instruct the people all such must be seized and burnt as we shall prove anone but himself gives speciall approbation for the venting of Bibles with Popish pictures taken out of the very Masse book to seduce the people to popery and idolatry The last case we shall instance in touching the Archbishops persecuting of such who opposed his Popish Innovations is the cases of Dr. Iohn Bastwick a Physitian and Mr. William Prynne a Lawyer Mr. Henry Burton a Divine who were all brought into the Star-chamber by this Archbishops prosecution and there most inhumanely censured for opposing his popish Innovations in Trinity Terme 1637. In which case all the injustice oppression and cruelty that could be imagined were combined both in the proceedings sentence and execution not to be parallel'd in any age as will appear by the ensuing particulars attested by the severall oathes of M. Prynne M. Burton Sir William Belfore M. Tomlins M. Sappe M. Wickins Mistresse Bastwick and others backed with the Orders and Decree of the Court it self First M. Burtons house was broken open by force by a Serjeant at Armes his Study ransaked his person appreheaded and committed close Prisoners long before any in formation against him contrary to Magna Charta and the Petition of Right so continued without Baile during all the time of the prosecution against him Secondly though the information against them three was joynt and license granted them to repaire to Counsell with their Keepers by an Order of the whole Court yet they were denied liberty to conferre one with another even with their Counsell themselves or to make a joynt answer or defence and soon after restrained all accesse to Counsell by a verball Order Thirdly the Counsell assigned to them were so terrified and threatned that they durst not draw or signe any answer for them who thereupon petitioning the Court for liberty in their Counsels default to put in their answers under their own hands according to former presidents orders of that Court they were absolutely denied this right and justice contrary to law and presidents Dr. Bastwicks answer under his own hand left at the Office and another copy of it tendred and left in open Court rejected and he taken pro confesso for a pretended contempt in not putting in his answer under Counsels hand Fourthly Mr. Prynnes Chamber in the Towre by a speciall direction from the Archbishop was searched by Mr. Nicholas Clerk of the Councell and a Pursevant of the Archbishops who supervised Mr. Nicholas and was more active peremptory then he not leaving the very Close-stoole unsearched his instructions for his answer seised and carried away by them himself shut up close prisoner pen inke and paper to draw either his answer or new instructions for his Counsell denied him his Clerk that solicited his businesse seized on by a Messenger and kept close prisoner of purpose to hinder him from following his Masters businesse examined frequently by the Kings Attorney Sollicitour to pick out some crime or accusation against his Master and never admitted to returne unto him though he tendred sufficient baile for his forth-comming and no accusation was then pending against him no not to attend him during his sores after execution of the sentence on him Fiftly M. Prynne was denied all accesse to Counsell liberty to draw up and signe his own answer though a Counsellor at Law in default of Counsell albeit he twice petitioned the Court to have leave to do it producing sundry reasons and presidents in that Court to warrant it yea the very Clerk that writ but a Petition from his mouth by the Lieutenants permission that he might put in his answer under his own hand was for this very cause seized on by a Pursevant and molested divers weeks after Sixthly when Mr. Holt Mr. Prynnes assigned Counsell had by direction of the Court taken his fee drawne his answer and given order for the engrossing of it promising to signe it the next morning he was privately commanded not to signe it thereupon refused the signing of it contrary to promise alleaging that he had order given him to the contrary and that he durst not do it for an hundred pieces After which M. Tomlins another of M. Prynnes Counsell signing his answer it was refused both at the Star-chamber office in open Court where it was tendred upon pretence it came too late and Mr. Prynne taken pro confesso for a supposed contemptuous refusall to answer when as they would neither permit him to put in an answer under his own hand and ordered one of his assigned Counsell not to signe his answer when ingrossed contrary to his promise nor accept it when signed by another of his Counsell and twice tendred Seventhly Mr. Burtons Answer when drawn engrossed and subscribed by M. Holt his assigned Counsell by order of the Court and accepted at the Office without any exception against it was after nine dayes space when perused by the Archbishop pretended to be scandalous and thereupon referred to the two chiefe Justices Sir John Bramston and Sir
To these two Prelates might be added M. William Tyndal a learned Martyr his Obedience of a Christian man p. 136. 152. William Wraughton his Hunting and rescuing of the Romish Fox Iohn Bale Bishop of Osyris in Ireland in his Image of both Churches Thomas Beacon a Prebend of Canterbury in his Reliques of Rome M. Calfhill in his book against Marshal f. 61 92. 93. M. Fox his Acts and monuments Edit 1610. p. 210. 414. with sundry other of our learned Writers who expresly censure the Consecration of Churches and Church-yards as superstitious Iewish Popish Antichristian ridiculous stiling them rather a conjuration then a consecration invented only by and reserved to Bishops for lucre sake alone And the Homily for repairing and keeping clean Churches pag. 78 79. resolves thus The Church or Temple is counted and called holy yet not of it selfe but because Gods people resorting thereunto are holy and exercise themselves in holy and heavenly things Not because it is hallowed by a Bishop of which the Homilies make no mention From these Authorities they concluded the Arch-bishops consecration of Churches especially of this but newly repaired to be both Popish and Superstitious by the received Doctrine Writers of our Church and Statutes of our Realm which abandon and condemne the same Yet notwithstanding this Arch-Bishop was so zealously bent upon it that he rested not in the consecration of Creed-Church but proceeded further to consecrate Saint Giles Church in the fields where the case stood thus The Church of Saint Giles being in decay was re-edified and part of it new built and finished in Bishop Mountaines time Divine Service Preaching and Administration of the Sacraments after its repaire having been used therein for 3. or 4. yeares space together without any exceptions After which Bishop Laud being advanced to the Bishoprick of London by a solemn processe under his Episcopall seal interdicted this Church and suspended Divine Service Sermons and Sacraments in it for 2. or 3. weeks together so as the Church doores were shut up even on Lords Dayes and the Parishoners forced to repair to other Churches onely because the Church had not been re-consecrated after its reparation some of the Parish opposed the consecration of it in respect of the charge and Fees but at last they were inforced by the Bishop to submit else they must have no Divine Service Sermons nor Sacraments in it after all their costs bestowed thereon Whereupon the Bishop the very next Lords Day after he had consecrated Creed Church repaired to Saint Giles Church and there consecrated it in the self-same manner with the self-same gestures bowings prayers ceremonies as he consecrated Creed Church After which he likewise consecrated the Church-yard and a peece of ground which was bought and added to it for consecration whereof the Parish paid ten pound fees to the Bishop himself to wit 5 l. for consecrating the Church and 5 l. for hallowing the Churchyard besides fees to his Officers and a Dinner which cost the Parish near 30 l. more all which was attested upon oath by Master Hope and some others and likewise proved by the Archbishops own Diary wherein he registred this speciall memoriall of this Consecration with his owne hand Sunday January 20. 1630. I consecrated the Church of S. Gyles in the Fields Upon which evidence the Committee of the Commons made these Observations First That this Church was used three or four years together in B. Mountains time after its repair without any new Consecration and thought holy enough by him but this Popish Prelate after all this space was of another judgement and must needs suspend and re-consecrate it contrary to the very Canon law and the resolution of the fore-cited Canonists Secondly that he and his Officers extorted unreasonable excessive fees from the Parish besides their costly Dinner for this pious work on the Lords day himself taking no lesse then 10 l. fees for consecrating the Church and Churchyard which is direct Symonie by the Canon Law and extortion by the Commonlaw there being no fees due by either law for such a Consecration Thirdly that this Prelate was so wilfull and superstitious in this Innovation that God must lose his publick worship in this Church and the whole Parish the use of it for the benefit of their soules for two or three whole weeks during its interdiction rather then this Prelate not enjoy his popish ends exorbitant fees for the re-consecration of it After this Iuly 17. 1632. he consecrated another Church in Middlesex in the same manner as he had done the former two of which he makes this speciall Memento in his own Diary Iuly 17. 1632. I consecrated the Church at Stanmore Magna in Middlesex built by Sir John Wolstenham As this Arch-prelate was thus superstitiously and popishly active in consecrating Churches so likewise in consecrating Chappels for which these instances were produced The first Chappel he consecrated was a Chappel built by himselfe at Aberguilla in Wales whiles he was Bishop of S. Davids dedicated by him to S. John Baptist concerning which he registers this passage in his own Diary August 28. 1625. Dies erat Solis consecravi Capellam sine Oratorium propriis sumptibus extructum in demo me a communiter vocata Aberguille-House Nomen indidi Capella S. Joh. Baptistae in gratam memoriam Collegii S. Joh. Baptistae Oxon cujus primo socius dein Praeses fui Et hoc consultò feci Intervenit autem aliud non mali ominis spero it seems he then little dreamed of his own beheading or that the decollation of the Baptist to whose memory he dedicated this Chappel could be any ill Omen of his own decapilation afterwards de quo nunquam cogitavi hoc fuit Die Sabbati vesperi immediatè praecedente consecrationem celebrandam dum procibus eram intentus nescio quà m violenter in mientem me am irruit adesse diem DECOLLATIONIS S. JOHANNIS BAPTISTAE Finitis precibus fasta consului reperio diem illum in diem Lunae 29 scilicet Augusti non in diem Solis incidere Optassem diem ipsum sed gavisus sum me CONSECRATIONEM SOLENNEM peracturum VIGILIA SALTEM ILLIVS DIEI Nam illa die Serenissimus Rex Jacobus causam meam circâ electionem in Presidentem Collegii S. Joh. Baptistae Oxon per tres integras horas ad minimum audivit me è manu inimicorum potentum justissimè liberavit No doubt to preserve him to aâ—ar other doome and censure Mr. Prynne deposed that he found in the Archbishops Study this paper indorsed and corrected with his own hand concerning the consecration of this his Chappell The form of the Act where a Bishop consecrates a Chappell of his own Dedication In Dei nomine Amen Cum Nos Gulielmus permissione divina Menevensis Episcopus pia ac religiosa devotione ducti hanc Capellam sive Oratorium intra aedes nostras communiter vocatas Aberguilli-house infra Parochiam de Aberguillye in
1. That he had disturbed the Peace of the Church by publishing Doctrine contrary to the Articles of the Church of England and the Booke of Homilies 2. That there are divers Passages in his Booke especially against those hee termeth Puritans apt to move sedition betwixt the King and his Subjects and between Subject and Subject 3. That the whole frame and scope of his Booke is to discourage the wellaffected in Religion from the true Religion Established in the Church and to incline them and as much as in him lay TO RECONCILE THEM TO POPERY This Report was no sooner made but this Bishop Mountagues great Patron who engaged him in this Popish service had a Coppy thereof and of all other proceedings therein delivered to him which he endorsed with his owne hand but the Parliament being soone after disolved Mountague instead of a severe censure for the Arminian Popish Assertions in his book was punished with the Bishoprick of Chichester to which he was advanced by this Prelates meanes to affront the Parliament and his Predecessor Bishop Carleton who answered Mountagues Booke in print during the Parl. which book was then likewise answered by Francis Rouse Esquier in a Booke called King James his Religion No sooner was the Parliament ended but both these Bookes were suppressed by this Bishops meanes though recommended to the Presse by the House of Commons order and Mountagues offensive Booke publikly sold without restraint Michaell Sparke the Elder deposed that Bishop Carlton sent for him sitting the Parliament and desired him to print his Book against Mountague and to encourage him the more granted him a protection under his owne hand whereupon he printed it After which Doctor Goad Archbishop Abbots Chapline Doctor Ward and Dr. Belcankwell licenced it for the Presse with a special recommendation whereupon he reprinted it yet notwithstanding immediatly after the Parliament ended by Bishop Lauds meanes this Licensed booke was called in seised on and burned in private and he questioned in the High Commission for printing it After which this Book of Mountagues and his Arminian Popish Tenents were severally answered by Dr. Featley and Doctor Goad Chaplines to Archbishop Abbot in their Paralells by Mr. Henry Burton in his Plea by M. Ward Mr. Yates and Master Wotton in severall Tracts by Master Prynne in his Perpetuity and by Doctor Sutclife But these Bookes of theirs though licenced by Archbishop Abbots Chaplines were called in and suppressed by this Bishops meere Arbitrary Power the Authors Printers sellers of most of them brought into the High Commission as Mr. Prynne Mr. Burton Mr. Sparkes Mr. Jones Mr. Bowler Mr. Bourn with others as was attested by the three first of them upon Oath and manifested by the Articles in the High Commission yet these their authorised orthodox bookes were all seized on and some of them burnt in private and Dr. Sutcliffes Booke against Mountague suppressed in the Presse when foure sheets thereof were printed which printed sheets Mr. Prynne found in this Archbishops Study with this endorsment under his own hand read at the Lords Barre The beginning of Dr. Sutcliffes Censure upon Mr. Mountagues Appeale It was prohibited in the Presse Here upon the Arminian party both in Court our Vniversities and else where grew very great bold insolent their opinions spread themselves like a dangerous Leprosie over the whole body of our Church to the grand exultation advantage of the Iesuits who first planted this soveraigne drugge of Arminianisme among us to reduce us backe to Rome as appeares by these Passages in a Jesuites letter sent to the Rector at Bruxels a little before the Parliament which begun at Westminster the 17. of Mar. 1627. The Copy of which Letter endorsed with the Archbishops own hand was seized on in his Study at Lambheth and attested before the Lords by M. Prynne Father Rector c. We have now many strings to our Bow and have strongly fortified our faction and have added two Bulworkes more For when King Iames lived we know he was very violent against Arminianisme and interrupted with his Pestilent wit deep learning our strong designes in Holland c. NOW WE HAVE PLANTED THE SOVERAIGNE DRVGGE ARMINIANISME which we hope will purge the Protestants from their Heresy and it flourisheth and beares fruit in due season c. For the better prevention of the Puritans the Arminians have already locked vp the Dukes eares and we have those of our Religion which stand continually at the Dukes Chamber to see who goes in and out We cannot be too circumspect and carefull in this regard I cannot chuse but laugh to see how some of our own rank have encountred themselves you would scarce know them if you saw them and t is admirable how in speech and gesture they Act the Puritans The Cambridge Schollers to their wofull experience shall see we can act the Puritan a little better then they have don the Iesuits I am at this time transported with joy to see how happily all instruments and meanes as well great a lesser co-operate unto our purposes But to returne unto the maine Fabricke OVR FOVNDATION IS ARMINIANISME The Arminians affect mutation this we second and enforce by probable arguments c. From which Letter was observed 1. That the Jesuites were the Originall planters of Arminianisme among us 2. That they reputed it the foundation of their Romish Fabricke intended to bee here erected among Vs the chiefe instrument to effect their Jesuiticall purpose and to purge out the Protestant Religion 3. That the Arminians were but the Jesuites Agents to promote their ends that both of them were very intimate with the Duke of Buckingham at whose lodgings they usually mette 4. That this Archbishop knew all this he receiving the Copy of this Letter upon the 27. of Mar. 1628. as appeares by his own endorsment of it yet notwithstanding hee promoted Arminians and propagated Arminianisme all he could but in a most cunning Jesuiticall way for perceiving the whole Parliament generally bent against Arminianisme and Mountagues Booke hereupon this Jesuiticall Prelate abusing both the Parliament and His Majesty to set up Arminianisme more securely projected a new way of advancing it under a specious pretence of silencing both sides by which policy hee inhibited all writing preaching and disputes against it and quelled the opposite Anti-Arminian party To which end he procured His Majestie by a printed Declaration prefixed to the 39. Articles compiled by himselfe and other Bishops of which the most part were Arminians pretended principally to suppresse Arminianisme but intended really for advancing it to prohibit all unnecessarie disputations altercations or questions to be raised which might nourish faction both in Church and Common-wealth That in these both curious and unhappy differences which had for so many hundred yeares in different times and places exercised the Church of Christ all further curious search should bee layd aside and these disputes shut up in Gods
Change or Subversion of RELIGION is grounded upon the daily increase of Papists the only professed Enemies thereof for the reasons formerly mentioned so are the hearts of Your Subjects no lesse perplexed when with sorrow they behold a daily growth and spreading of the faction of the Arminians that being as Your Majestie well knowes but a cunning way to bring in Popery and the professors of those opinions the common disturbers of the Protestant Churches and Incendiaries of those States wherein they have gotten any head being Protestants in shew but Jesuites in Opinion and practise which caused Your Royall Father with so much pious wisdome and ardent zeale to endeavour the suppressing of them as well at home as in our Neighbouring Countries and Your Gratious Majestie inimating his most worthy example have openly and by your Proclamations declared your mislike of those persons and of their opinions who notwithstanding are much favoured and advanced not wanting friends even of the Clergie neere to Your Majestie namely Doctor Neale Bishop of Winchester and Doctor Laud Bishop of Bath and VVells who are justly suspected to bee unsound in their opinions that way And it being now generally the way to preferment and promotion in the Church many Schollers do bend their Studies to maintaine these Errours their Bookes and opinions are suffered to be printed and published and on the other side the impressions of such as are written against them and in defence of the Orthodox Religion are hindered and prohibited and which is a boldnesse most incredible this restraint of Orthodox Bookes is made under colour of Your Majesties formerly mentioned Proclamation the intent and meaning whereof we know was quite contrary c. To which Declaration Bishop Laud returned a Peremptory answer in His Majesties Name written and endorsed with his owne hand the Originall whereof attested by Master Prynne was reade at the LORDS Barre in these following words so farre as concerned the charge of Arminianisme THe next feare is the daily growth and spreading of the Arminian faction called a cunning way to bring in Popery But We hold this charge as great a wrong to Our selfe and Our Government as the former For our People must not bee taught by a Parliament Remonstrance or any other way that We are so ignorant of Truth or so carelesse of the profession of it that any opinion or faction or what ever it be called should thrust it selfe so far so fast into Our Kingdomes without Our knowledge of it This is a meere dreame of them that wake and would make Our Loyall and loving People thinke We sleepe the while In this charge there is great wrong done to two eminent Prelates that attend Our Person for they are accused without producing any the least shew or shaddow of proofe against them and should they or any other attempt Innovation of Religion either by that open or any cunning way we should quickly take other order with them and not stay for Your Remonstrance To helpe on this Our People are made believe there is a restraint of Bookes Orthodoxall But wee are sure since the late Parliament began some whom the Remonstrance calls Orthodox have assumed to themselves an unsufferable liberty in printing Our Proclamation commanded a restraint on both sides till the passions of men might subside and calme and had this beene obeyed as it ought wee had not now been tossed in this tempest As for any distressing or discountenancing of good Preachers Wee know there is none if they be as they are called good But Our good people shall never want that spirituall comfort which is due unto them And for the preferments which VVee bestow Wee have ever made it our great care to give them as rewards of desert and paines but as the preferments are ours so will wee bee Judge of the desert our selfe and not bee taught by a Remonstrance After which the Commons in pursuance of their Opposition against the growing Arminian Faction On the 28. of January 1628. but 11. dayes after the forementioned Proclamation concerning Mountagues Booke and prohibiting books against it passed this notable Vote in Parliament after a large debate which the Archbishop in his indorsment on it stiles The Challenge of the lower House in matters of Religion An Order made by the lower House of PARLIAMENT the 28th of IANVARY 1628. WEE the Commons now Assembled in Parliament doe claime professe and avow for Truth the sence of the Articles of Religion which were established in Parliament the thirteenth yeare of Queene Elizabeth which by the publike Acts of the Church of England and the generall and currant exposition of the Writers of our Church have beene delivered unto Vs and we reject the sence of the Iesuites Arminians and all others wherein they doe differ from Vs. To which Challenge of theirs this pragmaticall Bishop then returned this bold peremptory answer written with his owne hand produced attested by Master Pryn and read at the Lords Barre in Evidence against him 1. The publique Acts of the Church in matters of Doctrine are Canons and Acts of Councells as well for expounding as determining the Acts of the High Commission are not in this sence publike Acts of the Church not the meeting of few or more Bishops Extra Concilium unlesse they be by lawfull Authority called to that worke and their decision approved by the Church 2. The Currant exposition of writers is a strong probable Argument de sensu Canâ—nis Ecclesiae vel Articuli yet but probable The Currant exposition of the Fathers themselves hath sometimes missed sensum Ecclesiae 3. Will ye reject all sence of lesuit or Arminian may not some be true may not some be agreeable to our writers and yet in a way that is stronger then ours to confirme the Article 4. Is there by this Act any Interpretation made or declared of the Articles or not If none to what end the Act If a sence or Interpretation be declared what authority have lay-men to make it for Interpretation of an Article belongs to them only that have power to make it 5. T is manifest there is a sence declared by the House of Commons the Act sayes it wee avow the Article and in that sence and all other that agree not with us in the aforesaid sence wee reject these and these goe about misinterpretation of a sence Ergo there is a Declaration of a sence yea but it is not a new sence declared by them but they avow the old sence declared by the Church The publike authenticke Acts of the Church c. yea but if there be no such publique authenticke Acts of the Church then here 's a sence of their owne declared under pretence of it 6. It seemes against the Kings Declaration 1. That sayes we shall take the generall meaning of the Articles this Act restraines them to consent of VVrighters 2. That sayes the Article shall not be drawne
aside any way but that we shall take it in the Litterall and Gramaticall sence This Act tyes to consent of VVrighters which may and perhaps do goe against the Litterall sence for here 's no exception so wee shall bee perplexed and our consent required to things contrary 7. All consent in all Ages as farre as I have observed to an Article or Canon is to it selfe as it is layd downe in the body of it and if it beare more sences then one it is lawfull for any man to choose what sence his judgment directs him to so that it be a sence secundum analogiam fidei and that he hold it peaceably without distracting the Church and this till the Church which made the Article determine a sence And the wisdome of the Church hath beene in all ages or the most to require consent to Articles in generall as much as may be because that 's the way of unity and the Church in high points requiring assent to particulars hath been rent As de Transubstantiatione c. So he in affront of the Commons This Parliament also being soone after broken up in discontent by this Bishops power and policy the Arminian and Popish party grew more bould numerous potent and prevalent every where so as the Pulpits at Whice-hall Paules Crosse Oxford Cambridge and else where ecchoed againe with Arminian Paradoxes without restraint and none could or durst oppose them without exemplary punishment if not all most certaine ruine Bookes in defence of Arminianisme and Semi-plagianisme were published printed with publike allowance and all impressions against them most diligently suppressed the Recantations of Arminian Tenets in former times made in our Vniversities were embesled as Barrets Recantation in Cambridge May 10. 1595. and new Recantations enjoyned to and registred against their opposites of all which we shall produce some remarkable instances The Ministers in and about London being restrained by Colour of His Majesties forementioned Declaration and Proclamation to Preach any thing concerning Election Predestination Perserverance or any thing opposite to the Arminian Errors thereupon framed this ensuing Petition to his Majesty about the end of the Parliament 1628. for liberty to Preach against the Arminian errors in point of Predestination c. which this Bishop being informed off anticipated and frustrated two of the Copies of which Petition were found in his Study by Mr. Pryn thus endorsed with his owne hand The Copy of the intended Petition about liberty of Preaching Predestination c. To the Kings most Excellent Maiesty The humble Petition of divers Ministers of Gods Word in and about the City of London and else where Most Humbly sheweth THat whereas your royall Majesty out of your Religious zeale for the conserving of the Church committed to your Charge in Peace and for the confirming of the Doctrine of the same agreeable to Gods word and conteyned in the Articles established did publish both a Proclamation and a Declaration therein prohibiting all opinions either against or besides the Orthodoxall grounds of Religion expressed in the said Articles as also all raising of doubts and disputatios which may nourish faction in Church and Common wealth And yet your Majesties said edicts are so interpreted and pressed upon us as we are not a little discouraged and deterred from preaching those saving Doctrines of Gods free Grace in Election and predestination which greatly confirme our faith of eternall salvation and fervently kindle our Love to God as the 17th Article expresly mentioneth So as we are brought into a great strayt either of incurring Gods heavy displeasure if we do not faithfully discharge our Embassage in declaring the whole Councell of God or the danger of being censured for violators of your Majesties said Acts if we preach these constant Doctrines of our Church and confute the opposite Pelagian and Arminian Heresies both preached and printed boldly without feare of Censure As if the saving Doctrines of Christ were prohibited and these impious Heresies priviledged which Councells both old and new have condemned and the admired judgement of our late Soveraigne your Royall Father K. Iames of blessed memory hath for ever branded calling the maintainers thereof Arrogant and Atheisticall Sectaries who are not ashamed to lye so grosly as to avow that their Heresies are agreable with the Religion and profession of the Church of England which corrupt seeds of Heresie Faction if not the more speedily rooted out the wise King tell 's the neighbour States will of necessity bring utter ruine to their state by the too bold and frequent Disciples and followers of that enemy of God Arminius Wee therefore your Majesties faithfull obedient peaceable and conformable Subjects to all your Majesties Lawes being most tenderly sensible of the dishonour of Christ and of your Majesty his Vicegerent over us infinitely more deare unto us then our lives most humbly on our bended knees beseech your Gratious Majesty to take into your Princely consideration the forenamed Evills and Greivances under which we groane and as a wise Phisitian to prescribe and apply such speedy Remedies as may both care the present Maladies and secure the Peace of Church and Common-wealth from all those Plagues which our neighbours have not a little felt and more may feare if the Councell of the most juditious King be not the bettter followed And according to our bounden dutie we shall daily pray for the continuance of your Majesties peaceable prosperous and religious Raigne over us About March 1628. Dr. Hall then Bishop of Exceter published a Booke called the Reconciler in the close whereof he inserted two Letters to vindicate himselfe from the imputation of Arminianisme wherewith some had then aspersed him to witt his owne letter to Dr. Davenant then Bishop of Salisbury and his Answer thereunto which Letters comming to be licenced Doctor Thomas Turner the Bishops Chaplain who authorized it no doubt by the Bishops directions and command expunged these two Passages out of the Letters against the Arminian Tenets and in approbation of the Synod of Dort conteining the principle Subject matter of the Letters and the end for which they were written the Copy of which Purgations was seized in the Archbishops Study by Mr. Prynne who attested it thus endorsed with his owne hand That which my Chapline Mr. Turner left out of the letters of the Bishop of Exceter and Sarum ABOVT ARMINIANISME In my Lord Bishop of EXONS Letter to the Lord Bishop os SARVM there was this Passage oblitcrated YEA as if this calumnie were not enough there want not those whose secret whisperings cast upon me the foule aspertions of an other Sect whose name is as much hated as little understood My Lord you know I had a place with you though unworthy in that famous Synod of Dort where however sicknesse â—ereaved me of the honour of a conclusive subscription yet your Lordship heard me with equall vehemency to the rest crying downe the unreasonablenesse of that way I am still the same
man and shall live and die in the suffrage of that Reverend Synod and doe confidently a vow that those other opposed opinions cannot stand with the Doctrine of the Church of England But if for the composing of our differences at home which your Lordship knowes to be far different from the Netherlandish there could have beene tendered any such faire propositons of accordance as might be no prejudice to Gods Truth I should have thought it an holy and happy project wherein if it bee not a fault to have wished a safe peace I am innocent In my Lord Bishops of SARVMS Answer Dated Ianuary 30. 1628. This passage was expunged AS for the aspertions of Arminianisme I can testifie that in our joynt imployment at the Synod of Dort you were as farre from it as my selfe And I know that no man can imbrace it in the Doctrine of Pradestination and Grace but he must first desert the Articles agreed upon by the Church of England nor in the Point of Perseverance but he must vary from the common Tenet and received opinion of our best approved Doctors in the English Church I am assured that you neither have deserted the one nor will vary from the other and therefore be no more troubled with other mens groundlesse suspirions then you would be in like case with their idle Dreames Thus I have c. Nathaniell Butter the Stationer perceiving these two letters not only extreamly mutilated but made altogether uselesse and his Book lesse vendible by these Purgations of the Licencer adventured to print these expunged passages in them whereupon he was apprehended and brought before Bishop Laud by a Pursevant committed Prisoner by him to the Fleet without Baile or maineprize contrary to the Petition of Right though he tendred baile his Bookes seized and afterwards Articled against in the High Commission and there almost ruined only for printing those deleted Passages in two of our owne Bishops Letters as was proved by the Testimony of Master Henry Burton and Michaell Sparkes senior committed to the Fleet by the Bishop at the same time by the Warrant of his commitment under the Bishops owne hand the Articles in the High Commission against Butter Artic. 4. 5. and his Answer thereunto produced in Court About the same time Nathaniell Carpenter Chapline to Archbishop Vsher published a Book intitled Achitophel or the Picture of a wicked Polititian printed at Oxford by Lycence wherein were divers passages against Arminianisme averring it to be planted among us by Iesuiticall Polititians to undermine our Religion by degrees and covertly to introduce Popery it selfe which Booke was presently called in and all the Passages against Arminianisme expunged by this Bishops Agents which done it was reprinted at London without them Anno 1629. to the great injury both of the truth and Author as was attested by Mr. Prynne Michaell Spark Senior and evident to all who will compare these two Editions What other passages against the Arminians and their Tenet have beene expunged in other Authors shall be given in evidence elsewhere We shall next produce some memorable Instances what countenance was given to Arminian Bookes and Sermons notwithstanding his Majesties Declarations and Proclamations to the contrary by this Archbishops meanes Doctor Thomas Jackson Chapline in Ordinary to his Majesty even sitting the Parliament soone after the Kings Declaration and Proclamation published A Treatise of divine Essence and Attributes part first printed at London 1628. for John Clerke Licensed by this Prelates Chaplaine dedicated to the Right honourable William Earle of Pembrooke in the very Epistle Dedicatory to this Noble Peere hee professeth himselfe AN ARMINIAN and Patron of their Tenets And Chap. 8. to 20. he professedly maintaines A mutability in Gods eternall Decrees of Election and Reprobation depending upon the actions and wills of men Universall Grace and Redemption with other Arminian Errors This Book though publikely complained of was never called in by the Bishop but the second part thereof printed by Licence An. 1629. and the Author of it advanced to the Presidentship of Corpus Christi Colledge in Oxford by this Bishop yea by him designed to bee Doctor of the Chaire though he missed that preferment to poyson the Vniversity of OXFORD with his Arminian Drugges An. 1630. Doctor Brookes of Trinity Colledge in Cambridge Writ an Arminian Treatise of Predestination with which he acquainted Bishop Laud who encouraged him in the worke recommending it to the perusall of Doctor Lindsey and Doctor Beale two great Arminians promising to peruse it himselfe as appeares by sundry Letters Whereupon Doctor Brookes returned this answer to him concerning it in Answer of this Bishops Letter to him seized in his Study by Mr. Prynne dated from Cambridge Dece 15. 1630. wherin there is this desperate passage worthy Observation MY LORD c. I Dare say That their doctrine of Predestination is the roote of Paritanisme and Puritanisme the roote of all rebellions and disobedient intractablenesse in Parliament c and of all Schisme and Saucinesse in the Country nay in the Church it selfe this hath made many thousands of our people and to great a part of the Gentlemen of the Land Laytons in their hearts Besides where nothing is done the weeds will over-grow the Corne as they doe For last Parliament they left their word Religion and the cause of Religion and began to use the name of Church and our Articles of the Church of England c. and wounded our Church at the very heart with her owne name And by pretence of putting downe Arminianisme and defence of that Church against which indeed they tooke up Armes so that now they that hold the very opinions of Penry and Wâ—gington of Hacket and Coppinger in their beginning and others of whom some were hangd most imprisoned many deprived and some censured in the Starre-Chamber for seditious persons and Enemies to the Church of England they I say that hold the same opinions cry out now the Church of England and will have the Church of England to be theirs I could justifie this and much more but your Lordship knowes these things to be so better then I c. What grosse aspersions he here casts upon the Parliament and Anti-Arminians is so apparent as needs no explanatory or aggravating Commentary On the 27. of Novem. 1630. Doctor Martin this Bishops houshold Chaplaine a professed Arminian licensed a Booke for the Presse intituled An Historicall Narration of the judgment of some must learned and Godly English Bishops holy Martyrs and others concerning Gods Election and the Merits of Christs death set forth by I. A. of Ailward a late Seminary Priest and printed for Samuell Nealand 1631. The whole scope of this Book was to prove the Martyrs and first Reformers of our Church in K. Ed. the 6. and Q. Maries dayes and the beginning of Q. Elizabeths Raigne to be Arminians and Arminianisme the established Doctrine of our Church The first 66 pages of this Booke
in the time of K. Edward and Q. Elizabeth and in the time of Q. Mary for his conscience endured voluntary exile And to place him in the front of the most learned and Godly English Bishops holy Martyrs and others that suffered Martyrdome in the daies of Q. Mary for the truth and Gospell of Christ Jesus in which number he is Registred in the Title Page and placed before Bishop Hooper and Father Latymer in the Book it selfe The occasion of writing this unlicenced obscure Pamphlet was as followeth Iohn Veron being Divinity Lecturer in Paules Cathedrall in the first yeare of Queene Elizabeth handled the Doctrine of Predestination and other incident Points thereto belonging in direct opposition the Popish Pelagian and now Arminian Tenets which Lectures he soone after published in Print and dedicated to Q. Elizabeth in a booke intituled A Fruitfull Treatise of Predestination c. Printed at London for JOHN TYLDALE about the second yeare of Queene Elizabeths Raigne against which Lectures this Champnyes taking some exceptions published this Anonimous Answer by way of a Letter which Veron soone after answered almost verbatim in his authorized Apology dedicated to the Queen whereto Champeneys never replyed After which this Letter was largly answered word for word from the very Title page to the end thereof in a Book Intituled An Apology or Defence of the English Writers and Preachers with Cerberus the Three-Headed Dogge of Hell chargeth with false Doctrine under the name of Predestination written by Robert Crowley Clerke a fugitive for Religion in Queene Maries dayes and an eminent laborious Preacher in those times Vicar of Saint Giles without Criplegate in London Imprinted at London in Pater-Noster-Rowe at the signe of the Starre by Henry Denham Anno 1566. Octob. 14. Seene and allowed according to the order appointed In which booke this Pamphlet which the Bishop and his Agents now obtrude upon us as the received Doctrine of our prime Martyrs and of the Church of England in King Edward the 6th and Queene Elizabeths Reignes was by publique Authority in the name of all the Orthodox Writers and Preachers of England refuted as directly contrary to the received Doctrine of our Martyres Writers Preachers Church and censured as Pelagiau and Popish in both these ancient printed Answers It must needs therefore be an inexpiable insufferable abuse in this Archbishop and his Instruments thus to revive reprint this exploded Erronious Arminian Treatise in the yeare 1631 and obtrude it on us as the received Doctrine of our Martyrs and Church of England in the beginning of Reformation whereas there was nothing lesse on purpose to propagate his Arminian Errors and strengthen that lesuiticall faction After this Mr. Prynne produced Bishop Hoopers Confession and Protestation of his faith made to the whole Parliament An. 1550. in King Edwards dayes His comfortable Exposition upon the Psalmes London 1580. his Articles upon the Creed London 1584. Artic. 3. to 15. 17. 21. 25. 29. 30. 33. 36. 38. to 56 62. 67. 68. 91. to 99. wherein he expresly in terminis refutes those Arminian opinions which this our Author wold wrest out of the words of his Preface to the Commandements contrary to his intention together with divers Passages in Father Latimers Sermons expresly against the Arminian Tenets which explicate his other misapplyed Clauses in the Hystoricall Naration All which Mr. Pryn then shewed to Sir Humfry Lynde to his great satisfaction then desired him to repaire to Bishop Laud in his name to acquaint him with the premises and this desperate Imposture he had obtruded on our Church to his eternall Infamie and thereupon to advise him speedily to call in and burne this dangerous seducing booke or else he would prosecute him to the uttermost for this abuse Sir Humfry accordingly acquainted the Bishop his Chaplin Martin herewith but yet they took no course to suppresse the Booke whereupon Mr Prynne repaired to Lambheth to Archbishop Abbot acquainted him with the execrablenesse of this imposture shewed him the severall old Answers to this new printed Pamphlet with the expresse positions of Bishop Hooper and Bishop Latymer contrary to those imputed to them in this Narration desiring him to call in this dangerous Historicall Narration with all severity and to cause it to be publikely burnt to reprint the old Answers to it and withall to give him leave to prosecute Bishop Laud his Chaplaine Martin with the publisher of this book in the high Commission for this insufferable abuse To which Archb. Abbot gave this answer that this booke did very much trouble him that he had sent to Bishop Laud about it who at first denied that his Chaplain licensed it but afterwards acknowledged it that he gave order to call it in but it was in a privat manner after most of the bookes vâ—nded that he never saw nor knew of these 2. old Answers to it therefore desired Mr. Pryn to leave them with him for a time promising faithfully to restore them and to give him an accompt of this businesse on the Saturday following In the meane time Mr. Prynne because this booke had done much harme in both the Vniversities sent downe some of these Answers of Veron and Crowly with some of Bishop Hoopers books to Oxf. Cambridg to some of his acquaintance there and to the Vniversity Lybrary at Oxford whither many resorted to peruse them to their great satisfaction and the Bishops dishonour by discovering this imposture to them On Saturday being Easter Eve Master Prynne repayred to Archbishop Ahbot for an Answer who told him that he had called in this offencive book seized on som of the copies which were caried into Stationers-hall that Bishop Laud had since been with him that he had shewed him the bookes there left who confessed his Chaplin Martÿn had licenced this Narration in which he had done very ill but he had given him such a ratling for his paines that hee would warrant His Grace hee should never meddle with Arminian Bookes or Opinions more To which Mr. Prynne replyed that indeed he had ratled him to very great purpose for no longer then yesterday in the afternoone his Chapline Martin Preaching the Passion Sermon at Paules Crosse publikly broached maintained Vniversall grace and Redemption with all the Arminian Errors contained in this Book and condemned in the Synol of Dort to the great offence of the Auditors as his owne Chaplains Dr. Buckner Master Austen and Dr. Featley could at large informe him and therefore the Bishop did most grosly abuse his Grace herein who should doe well to proceed against both of them and publikly censure them in the High-Commission or this grosse practise to the end the whole Kingdome might take notice of it and the Arminian party be thereby discouraged That the Bookes they had seized were but few the greatest part of the Impression being vented they were called in so slighty and in so private a manner that few or none took notice thereof and
Vniversities and elsewhere wee shall next discover and make good by evidences under his owne hand In the yeare 1629. soone after the dissolution of the Parliament Bishop Laud presents to His Majestie a Paper written with his owne hand the originall whereof was seized on in his Study at Lambeth by Master Prynne and produced at the Barre thus intituled by him Considerations for the better settling of the Church Government whereof the third consideration was this That His Majestie would be Graciously pleased to command the Lords the Bishops that they give charge in their Trieniall Visitations and at other times both by themselves and by the Arch-Deacons that the Declaration for setling the Questions in difference bee strictly observed And that His Majestie would bee Gratiously pleased once in halfe a yeare to call for an account of all or so many of these as in Wisedome shall thinke fit These considerations were immediately after published sent to every Archbishop and Bishops to be strictly put in execution as his Majesties own Instructions when as in truth they were no other but the Bishops contrived by him alone as the originall Coppie written and another Coppie corrected afterwards with his owne hand together with the Bishop of Bristolls Letter to him dated Febr. 9. 1629. to resolve some Queries touching these Instructions concerning the Lecturers in Bristoll infallibly manifest So that His Majesty was here the Bishops meere Instrument to promote his Arminian and popish designes These Instructions were published in most Diocesse by the Bishops but more solemnly in London-Diocesse by this Bishop who summoning all the Ministers and Lecturers about the City of London to London house made a solemn Oration to them wherein he pressed the necessity of these Instructions of his Majesty for the good of the Church and their chearefull obedience to them and withall sent letters to every Archdeacon in his Diocesse to publish them to all the Clergy and to give an exact account to him how they were observed at the end of their severall Visitations especially the third Instruction For keeping the Kings Declaration that so differences and questions may cease inserted into these Letters with his owne hand as appeared by the Originall Copy found in his Study Soone after this Mr. Mady the Lecturer at christ-Christ-Church in London delivering this Doctrine in a Sermon there That Election was not Vniversall and Common but speciall and peculiar belonging to some And That the Principall and efficient cause of Election was the will and Love of God and not any merit or foreseene faith or workes of man which he manifested by some Scriptures Fathers this Bishop upon information hereof convented him before him for this Orthodox Doctrine the 10. of March 1630. for that contrary to the Kings Proclamation he had treated of Predestination and the forementioned points Whereupon the Bishop by an Act of Court found among his other Papers by Mr. Prynne prohibited him to Preach any more within his Diocesse and admonished him to obey this his Lordships Order And Doctor Cornelius Burges about the same time for using only this Passage in a Sermon on Col. 2. 7. Jf your Minister preach Popery or ARMINIANISME you may change your dwellings and not trouble the Peace and Order of the Church was convented before the Bishop enforced to deliver in the Copy of his Sermon and much molested and Mr. White with sundry others suspended for lightly touching upon some points relating to Arminianisme though agreeable to the Scriptures and 17. Article of our Church As he thus proceeded in his Diocesse so he was farre more violent in this kind in our Vniversities especially in Oxford where he was Chauncellor of which we shall give you these few instances One Mr. Thomas Hill of Hart-hall in Oxford on the 24. of May 1631. Preaching at Saint Maryes Church there on James 1. 16. let fall these Passages in his Sermon And here were my time and learning parallel to my Zeale what a tempting doth present it selfe to shew how rashly that I say not cruelly our Pelagian Votaries have handled the Decrees and Statutes of the King of Heaven But they are to be mischieved into honour but no matter how which tempts them to disrelish sound Doctrine on no other ground then did David because the Lords doe not favour it 1. Sam. 29. 6. Scriptures they use worse then the Turkes do Christians at Tunis enslave it to the vassallage of the foulest error and according to their most current garbe employ it to defend Popery or as bad PELAGIANISME c. Popish Darts whet a freshon a Dutch Grinston have peirced deep and without speedy succor will prove mortall I am perswaded these late transmarine Tâ—nets had not beene so iolly and briefe among us nor the opposite truth so Diametrally condemned by many had they first made proofe of these points in their owne retired and serious contemplations For these slight glances against the Arminians the Copy whereof was sent up to Bishop Laud seised among his Papers and endorsed with his hand by his procurement Mr. Hill was conuented before the Vice-Chancellor heads of Houses and enforced to make a publike submissive Recantation upon his knees in a full Convocation held the 16. of Iuly 1631. recorded in the Vniversity Register f. 35. to this effect I Thomas Hill doe freely and sincerely acknowledge before this Venerable Assembly of Convocation that in a Sermon lately by me Preached in Saint Maries I did let fall divers scandalous speeches partly in opposition to his Majesties Jnjunctions by odious justling together of certaine factions in the Church and imputing Pelagianisme and Popery to the one side Partly in disparagement of the present Government of State and Church by making foule and erronious Opinions the rediest way now adayes to preferment c. All which passages in my Sermon I confesse to have given just offence to the Vniversitie and to deserve the sharpest of Censures Wherefore with all humble submission I beseech the whole Vniversitie represented in this Venerable House to passe by this my woefull error undiscreet and misguided zeale And doe faithfully promise hence forward to abstaine from all such scandalous aspertions and intimations as tending only to the disparagment of our Church and the distraction and detrement of the Vniversity And this my submission I humbly crave may be accepted which I do here make willingly and from my heart with true sorrow for what is past Thomas Hill Upon this submission and Recantation the Arminian faction in Oxford grew very bold and having the both Chauncellor and Vice-Chauncellor of their party vented their errors publikly both in the Pulpit Schooles without any publique check whereupon one Mr. Thomas Forde of Magdalen Hall Mr. Giles Thorne of Bailioll Colledge and Mr. Giles Hodges of Exeter Colledge moved with a pious zeale and indignation against their insolences in Iune and Iuly 1631. in their Sermons at Sr. Maryes used
constant care to uphold and maintaine the Religion prefessed in the Church of England in its purity without Error or Corruption Doth therefore hereby declare His Royall Will and pleasure to be and doth straightly Charge and Command all persons of what degree quality or condition soever to whose hands any of the said Bookes are or shall come that without delay they deliver or send them to the Bishop or Chancellor of the Diocesse whom His Majestie requireth to cause the same to be publikly burnt as such of them as have beene already seized on have beene by His Majesties expresse Commande And to this His Majesties Royall Pleasure he requireth all his loving Subjects to yeeld all doe Conformity and Obedience as they will avoid the censure of high Contempt God save the KING Given at Our Court at White-hall the fourteenth yeare of Our Reigne Vpon this Proclamation some few of these Bookes were seised and publikely burnt in Smithfield the poore Printer Oakes imprisoned divers Monthes almost to his utter undoing though he proved he complained of it to Doctor Haywood who commanded him to proceed but the Stationer was brought Ore tenus to the Star-Chamber and charged with the insertion of the Popish Passages after the Doctor had expunged them which he denied where the Archbishop made a Speech to cleare himselfe and his Chaplaine in which there was not one word of truth after which the Stationer was ordered to be committed to Prison and to find out the Translator which he affirming he could not do if he were imprisoned thereupon his imprisonment was respited and no further examination had of this foule businesse then to cleare the Archbishop and his Chaplaine by this devise in the meane time Mr. Prynnes Crosse Bill which truly related all the carriage of the businesse was suppressed that so the truth of it which he thou could would have manifested by sundry punctuall witnesses had he been permitted might never come to publike knowledge to the Archbishops and his Chaplaines shame who abused his Majesty and the People with false representations of this businesse which was now charged proved and testified against him at the Barre by Mr. Prynne Mistresse Oakes Michaell Sparke Senior and others to his shame The Epistle to a devout Soul written by a Friar then newly translated into English was licenced the selfe same day for the same Stationer that Sales book was being as full of Popery as it vvhich Mr. Prynne likewise charging in his Crosse Bill thereupon some of the Bookes were seized by the Stationers and the rest vented in private But Sales to make the Papists ammends was soone after reprinted here withall the Popery in it and sould publikely without restraint notwithstanding his Majesties Proclamation which was but a meere Pageâ—â—â— and devise of the Archbishops to cleare himselfe and his Chaplaine Having thus given you a summary Catalogue of the Popish Bookes Sermons licenced and published by him his Chaplaines and Agents we shall next present you with a List or Extract of the severall Popish Errors Doctrines Positions Paradoxes authorized and maintained in them most of them so grosse so execrable that they never durst appeare in any of our Impressions from the infancy of Reformation till this Arch-Prelate became their Patriot We shall begin with Auricular Confession and the power of Priests to remit sinnes the summe whereof is this 1. That Priests have not only a Ministeriall but an Authoritative and Juditiall Power to râ—mit sine confessed And that we ought frequently to confesse our sins to our Priests and Confessors at least once every Month especially in Lent We read in the Popes Nuntio compiled by the Venetian Ambassador concerning the Negotiation of Signior Panzanioes p. 12. That an English Doctor told Panzanioes friend that the King did approve of Auricular Confession was willing to introduce it and would use force to make it received were it not for feare of Sedition amongst the people Certainly all who shall read these ensuing authorized passages touching Auricular confession of Sins to Priests Confessors of Priests not only Ministeriall but Iuditiall Power to remit sinnes will undoubtedly beleive that at least our Popish Priests Prelates and this Archbishop in particular had a plotted resolution to introduce Auricular confession and set up an Authoritative Iuditiall power in Priests to receive confessions and remit sinnes confessed in all his Majesties Dominions The Passages to this purpose are these Mountagues Gagge p. 78. 83. 84. It is confessed that all Priests and none but Priests have power to forgive sinnes It is confessed that private confession unto a Priest is of very ancient practise in the Church we urge it and perswade it in extremis ut supra we require it in case of perplexity and likewise before the receiving of the Lords Supper according to which Doctrine and Injunction our Bishops do or should enquire of it in their Visitations touching the use and neglect of this so good an order VVhich he thus seconds in his Appeale p. 299. My words are It is confessed that private confession unto a Priest is of very Ancient practise in the Church of excellent use and benefit being discrectly handled We refuse it to none if men require it if need be to have it we urge and perswade it in extremis Wee require it in case of perplexity for the quieting of men disturbed in their consciences This is my Popery per partes for wariant whereof I bring my witnesse and authority the Injunction direction and practise of the Church and of the Bishops accordingly in the Church that which their Mother holy Church hath commanded in that sort and case to be observed pag. 312. Priests have power not only to pronounce but to give remission of sinnes which seemeth to be the Doctrine of the Communion Book in the Visitation of the sicke where the Priest saith And by his Authority committed unto me I absolve thee from all thy sinnes It is Justifiable it is the Doctrine and practise of the Church of England Pag. 315. 316. Informers it is confessed that all Priests and none but Priests have power to forgive sinnes And is it not so confessed when by publique warrant in ordination that power is given unto all Priests to doe soe in those solemne words of Ordination whose sinnes you forgive they are forgiven c. But with you Puritans this Doctrine and practice of the Church is held to bee Popery And here you inferre that Priests have no more power to do this than Laymen here you cast confession upon both one and other and Laymen may heare it aswell as a Priest and therefore it is probable you will not be very precise for Absolution to conferre it on a Layman as well as on a Priest But such absolution is a part of that Priestly power which could not be given by men or Angels but onely and immediatly by Almighty God himselfe a part of that Paramount power which the
makes the consecration the Crosse must bee set up behinde the holy Altar word being brought to the Patriarch concerning the Church that is to be built letters are directed either to the Exarch or to some of the Bishops to request that the Church may be founded Consecrated and entituled to the Patriarchs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Consecrated in the Name of such a Saint page 193. Things for the most part were altogether disposed by but nothing at all without the Bishops Jurisdiction That the Patriarch or Bishop should challenge this Jurisdiction over the new Church c. it seemes most reasonable For what did the lay Patron more do then a man of Israell who brought a Lambe but the Priest made it an Offering and an Attonement The Patron parhaps might chuse the place but till the Prelate came and sanctified the Ground it might be as well a Denne of Theeves as a House of Prayer The Patron might bring the Stones the Bishop made it a Church till then nothing was but the breathlesse body of a Temple the soule being yet to come from a Diviner influence of the Diocesan therefore the priviledge of a new Church followed not the building but the consecration of it c. Richard Tedder in his Visitation Sermon Licensed by Doctor Samuell Baker Feb. 6. 1636. Printed at London 1637. It is the Consecration that makes Churches holy and makes God esteeme them so which though they be not capable of Grace yet they receive by their Consecration a spirituall power whereby they are made fit for Divine Service and being consecrated there is no danger in aseribing a holinesie unto them 21. Totall and finall Apostacy from Grace Predestination a desperate Doctrine Resisting of Grace BIshop Mountague in his Appeale pag. 29. 30 31. Ex Artic. 16. After that wee have received the Holy Ghost we may depart away from Grace Till the Church expound otherwise it is as free for me to take it according to the Letter as for you to devise a figure The Article insisteth on men justified after Grace received challenged it was in this sense as unsound at the Conference at Hampton Court but defended maintained avowed averred for true ancient justifiable good and Catholike by the greatest Bishops and Learnedst Divines then living in this Church against that absolute irrespective necessitating and fatall decree of your new Predestination stiled then and there by Bishop Bancroft in publike audience with much vehemency without any Checke dislike distast dissent for we reade of none a desperate doctrine of Predestination At what time also that Reverend Prelate and most accomplisht Divine Dr. Overall Bish of Norwich c. said That a justified man might fall away from Grace and so ipso facto incurre Gods wrath and was in state of wrath and damnation untill he did recover againe Pag. 33. Can your Learning and understanding make any other Construction of these words then That a man may fall away from Grace and become no Child of God at all This is spoken and meant Not only of totall lapse for a time but also of finall separation and for ever Pag. 37. I see no reason why I might not have beene as confident in maintaining falling away from Grace as you and your Divines are upon weaker grounds in defending the contrary Pag. 60. I must confesse my dissent through and sincere from the faction of Novelizing Puritans but in no one point more than in this their desperate Doctrine of Predestination Vide pag. 50. and 70. 71. c. to like purpose Pag. 72. Id. It is not in reason probable that you should have the doctrin of the Church on your side against Master Mountague For the Church holdeth and teacheth punctually and that against the Opinion and with the dislike of the Learnedest of your side that Faith true justifying Faith once had may be lost and recovered againe that a man endued with Gods holy Spirit and enlightened with the heavenly light may loose that holy Spirit have that light put out become like unto Saul and Iudas Pag. 89. If a man justified may fall away from Grace which is the Doctrine of the Church of England then without question hee may resist the grace of God offered Pag. 214. It is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of your other singularity That Faith once had cannot be lost totally and for ever Edmond Reeve pag. 13. Mar. The Church signifyeth that it is possible for such as are made the Members of Christ to become the members of the Devill if they take not due care Pag. 64. Seeing then that some have perished which have beene pronounced to have beene in the number of Gods Elect. Shelfords five Treatises pag. 187. Such as shall fall double from lesse and from greater grace and never rise for such Justice hath a double due a naturall and a supernaturall death seated not only in paenâ damni but in paenâ sensus which the torments of hell fire afford 22. That there is universall Grace and Redemption and no absolute Reprobation THis having beene formerly touched in the Evidence concerning Arminianisme wee shall bee the briefer in it here Edmond Reeve writes thus page 19. 20. Whereby doth God the Father draw all mankind unto Christ Ans Holy Church doth signifie it unto us where it saith that Almighty God doth shew unto all that be in error the light of his truth to the intent they may returne into the way of Righteousnesse St. Iohn saith Christ is the light that lighteth every man which commeth into the world Many Scriptures more declare that God is mercifull to universall mankinde not willing the death of a sinner c. as the Divine service teacheth and informeth us The which Doctrine of hers as sundry more though we in our youngnesse of Christian knowledge do not understand yet are we to believe also to know that the Fathers which set forth the divine service did perfectly understand like as also we are to beleive that the Fathers of the Church now and alwayes doe in the great Mystery of Godlinesse comprehend many things which the Common people doe not yea also some things which Ministers of the inferrior Order as Priests Pastors and Teachers do not apprehend who are therefore to bee guided in Divinity by those most reverend and right reverend Fathers in God and not to say that such and such sayings in the Communion Booke are untrue because they understand them not Page 60. Saint Paul saith That he gave himselfe a ransome for all hee died for universall mankind Againe the death of Christ is available for the redemption of all the world Page 61. Whereas it is said by some that Christ died not for Vniversall mankind efficiently or effectually namely for such as perish they consider not what the Scripture signifieth Christ to have done yet hee did it not in phantasy but in reality in every deed Page 66. 67. How could the Church ordaine and require for to
fellowes that in their letter to Calvin depart from the constitution Ordinance and practice of the Apostles and Apostolicke men and call not this day the Lords day or Sunday but with the piety of Jeroboam make such a day of it as they have devised in their owne hearts to serve their owne turne and Anabaptising of it after the minde of some Iew hired to be the God Father therefore call it the Sabbath page 7. This name Sabbath is not a bare name or like a spot in their foreheades to know Labans sheep from Iacobs but indeed it is a Mistery of Iniquity intended against the Church c. page 13. But what doe I speake de integro die of a whole day do but that in keeping the Lords day which the Widdow did in her Almes that gave two mites sic tu duas horas so give the Lord two houres this if you do not beware you lose not integroru mannorum labores the Labours of many whole yeares Page 20. Others also for the Plots sake must uphold the name of Sabbath that stalking behinde it they may shoot against the services appointed for the Lords day Hence it is that some for want of witte too much adore the Sabbath as an Image dropt downe from Iupiter and cry before it as they did before the Golden Calfe This is an holy day unto the Lord whereas it is indeed the great Diana of the Ephesians as they use it whereby the mindes of their Proselites are so perplexed and bewitched that they cannot resolve whether the sinne be greater to bowle shoote or dance on their Sabbath then to commit Murder or the Father to cut the throat of his owne child All which doubts would soon be resolved by plucking of the Vizard of the Sabbath from the face of the Lords day which doth as well and truly become it as the Crowne of Thorns did the Lord himselfe This was plotted to expose him to damnable dirision and that was plotted to impose on it detestable superstition yet to die for it they will call it a Sabbath presuming in their zealous ignorance of guiltfull zeale to be thought to speake the Scripture phrase when indeed the Dregs of Ashdod flow from their Mouthes p. 21. With us the Sabbath is Saturday and no day else no ancient Father nay no learned man Heathen or Christian took it otherwise from the beginning of the world till the beginning of their Schisme in 1554. page 22. Many that see so little benefit will be suckt out of the constitutions of the Apostles practise and tradition of holy Church Doctrine of Godly and learned Fathers that they have got themselves heapes of Teachers that to serve their owne turnes will call and keepe the Lords day as a Sabbath and so prophane it with such outcries that the voyce of truth will become silent but with Moses liberavi animam meam Doctor Peter Heylin in his History of the Sabbath dedicated to his Majesty and printed by the Archbishops speciall approbation is every way as prophane and bitter against the morality and strict observation of the Lords-day Sabbath as Pocklinton we shall instance but in a Passage or two The first is in his Epistle to the Reader before the second Booke of his History in these termes And this part we have called the History of the Sabbath too although the institution of the Lords day and entertainment of the same in all times and ages since that Institution be the chiefe thing whereof it treateth for being it is said by some that the Lords Day succeeded by the Lords appointment into the place and rights of the Jewish Sabbath this booke was wholly to be spent in the search therof whether in all or any Ages of the Church either such doctrine had beene preached or such practise pressed upon the Consciences of Gods people And search indeed we did with all care and diligence to see if we could finde a Sabbath in any evidence of Scripture or writing of the holy Fathers or edicts of Emperours or decrees of Councells or finally in any of the publike Acts and Monuments of the Christian Church but after severall searches made upon the Alias and the Pluries wee still returne Non est inventus and thereupon resolve in the Poets language Et quod non invenit usquam esse putet nusquam that which is no where to be found may very strongly bee concluded not to be at all Buxdorfius in the eleventh Chapter of his Synagoga Judaica out of Antonius Margarita tells of the Jewes Quod die Sabbatino praeter animam consuetam praediti sunt alia that on the Sabbath day they are perswaded that they have an extraordinary soule infused into them which doth enlarge their hearts and rouse up their spirits Ut Sabbatum multo honorabilius peragere possint that they may celebrate the Sabbath with the greater honour And though this Sabbatharie soule may by a Pythagoricall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeme to have transimigrated from the Jewes into the bodyes of some Christians in these latter dayes yet I am able to give my selfe good hopes that by presenting to their view the constant practise of Gods Church in al times before and the consent of all Gods Churches at this present they may be dispossesed thereof without great difficulties It is but anima superflua as Buxdorfius calls it and may bee better spared then kept because superfluous To which wee shall annex these passages in the eight Chapter of this his second Booke Sect. 7. pag. 249. c. Thus upon search made and full examination of all parties wee finde no Lords Day-Sabbath in the Booke of Homilies no nor in any writings of particular men in more then thirty three yeares after the Homilies were published Then reciting Doctor Bounds opinion in his book of the Sabbath pag. 211. All lawfull pleasures and honest Recreations as Shooting Fencing Bowling which are permitted on other dayes were on this day to bee forborne No man to speake or talke of pleasures or any worldly matter he saith Most Magisterially determined more like a Iewish Rabbi then a Christian Doctor Yet Romish and Rabbinicall though this doctrine were it carried a faire face and shew of Piety at least in the opinion of the Common people c. Sect. 8. p. 255. 256. We may perceive by this that their intent from the beginning was to cry downe the Holy Dayes as superstitious Popish Ordinances that their new found Sabbath being placed alone and Sabbath now it must be called might become more eminent Nor were the other though more private effects thereof of lesse dangerous nature the people being so insnared with these new devices and pressed with rigour more then Jewish that certainly they are in as bad a condition as were the Israelites of old when they were captivated and kept under by the Scribes and Pharises Some I have knowne for in this point I will say nothing without good assurance who in a furious
kinde of Zeale like the madde Prophetesse in the Poet have run into the open streets yea and searched private houses too to looke for such as spent those houres on the Lords Day in lawfull pastimes which were not destinate by the Church to Gods publike service and having found them out scattered the companie and brake the Instruments and if my memory faile me not the Musitians head too and which is more they thought that they were bound in Conscience so to doe c. And sect 9. p. 258. He most prophanely and scurrilously stiles the Lords-Day The NEW SAINT SABBATH And sect 13. pag. 269. c. hee concludes thus Nay which is more it was so publikely avowed and printed by one who had no calling to interpret lawes except the provocation of his own ill spirit That Dancing on the Lords-Day was an unlawfull pastime punishable by the Statute of 1 Carl. c. 1. which intended so he saith to suppresse Dancing on the Lords Day as well as Beare-Baiting Bull-Baiting Enterludes and common Playes which were not then so rise and common as dancing when this Law was made Things being at this height it pleased His Excellent Majestie Observing as hee saith himselfe how much his people were debarred of Recreation and finding in some Counties that under the pretence of taking away of abuses there had bin a generall forbidding not only of ordinary meetings but of the Feasts of the Dedication of Churches commonly called Wakes to ratifie and publish the Declaration of His Majesties Father before remembred Adding that all those feasts with others should bee observed and that all Neighbourhood and freedome with manlike and lawfull exercises be therein used commanding all the Justices of Assize in the severall Circuits to see that no man doe trouble or molest any of his Loyall and dutifull people in or for their lawfull recreations having first done their duty to God and continuing in obedience unto His Majestie and his Lawes and further that publication thereof be made by Order from the Bishops through all the parishes of their severall Diocesses respectively Thus did it please His Excellent and Sacred Majestie to publish His most pious and Religious purpose of opening to his Loyall people the liberty of the Day which the day allowed of and which all Christian States and Churches in all times before had never questioned withall of shutting up that doore whereat no lesse than Judaisme would in fine bave entred so in time have over-ran the fairest and most beautifull Church at this day in Christendome And certainly it was a pious and Princely Act nothing inferiour unto that of Constantine or any other Christian King or Emperour before remembred it being no lesse pious in it selfe considered to keep the holy dayes free from Superstition than to preserve them from Profanenesse especially considering that permission of lawfull pleasures is no lesse proper to a festivall then restraint from labour Nay of the two it is more ancient for in his time Tertullian tells us that they did diem Solis laetitiae indulgere devote the Sunday partly unto mirth and recreation not to devotion altogether when in an hundred yeares after Tertullians time there was no law or constitution to restraine men from labour this day in the Christian Church Yet did not his most Excellent Majestie finde such obedience in some men and such as should have beene examples unto their flockes as his most Christian purpose did deserve there being some so setled in the opinion of a Sabbath Day a day not heard of in the Church of Christ 40. yeares agoe that they choose rather to deprive the Church of their paines and ministrie than yeeld unto His Majesties just commands for whose sakes specially next unto my duty unto God my Soveraigne and the Church my Mother I have employed my time and Studdies to compose this History that they may see therein in briefe the practise of Gods Church in the times before them and frame themselves to do thereafter casting aside those errours in the which they are and walking in the way which they ought to travell which way when all is done will bee Via Regia the Kings High way as that which is most safe and of best assurance because most travellers by Gods people Our private pathes doe leade us often into errour and sometimes also into danger And therefore I beseech all those who have offended in that kind to lay aside their passions and their private interests if any are that way misguided as also not to shut their eyes against those truths which are presented to them for their information that so the King may have the honour of their due Obedience the Church the comfort of their labours and conformable ministry For to what purpose should they hope to bee ennobled for their sufferings in so bad a cause which neither hath the Doctrine of the Scriptures to authorize it or practise of the Church of God the best expositer of the Scripture to confirme and countenance it or to be counted constant to or in their first conclusions having such weak and dangerous premises to support the same since constancy not rightly grounded is at best but obstinacy and many times doth end in Heresie Once againe therfore I exhort them even in Gods name whose Ministers they are and unto whom they are to give up an account of their imployment and in the Kings Name whom as Gods Deputy they are bound to obey not for wrath only but for Conscience sake and in the Churches name whose peace they are to studdy above all things else and their owne names lastly whom it most concernes that they desist and goe not forward in this disobedience lest a worse mischiefe fall upon them For my part I have done my best so farre to give them satisfaction in this present point so farre forth as the nature of an History would permit as they might thinke it no disparagment to alter their opinions and desert their errors and change their resolutions since in so doing they shall conforme themselves unto the practise of Gods Church in all times and Ages This prophane Doctor in his Epistle before Doctor Prideaux his Lecture of the Sabbath and in his Moderate Answer to Master Burton pag. 50. to 56. 76. 80. 81. 110 112. hath many passages to the same effect against the Sabbaths morality the strict intire Sanctification of the Lords-Day in yea Justification of the Book of sports and of the Archbishops and Bishops silencing excommunicating censuting those who refused to read it to the people The like passages we meet with in Bishop Whites Doctor Primrose and Master Joronfides Treatises of the Sabbath in Christopher Dew his Innovations unjustly charged chap. 10. 11 12. in Edmund Reeve his Communion Booke Catechisme expounded wherein the Piety Necessitie and Vtilitie of His Majesties Declaration for sports is extolled above Elah pag. 90. to 108. that these Pages were afterwards torne out of the
with the Arch-bishops own hand Received Jan. 30. 1640. L. Exon Concerning his book and the submission of it to my judgement The Propositions inclosed in this Letter were these following to which the Arch-bishop added this Title and some insertions with his own hand here noted with a distinct Character Concerning Church Government and the estate of Episcopacy 1. God had never any Church upon earth that was ruled by a Parity 2. The first Church of God which was reduced to a publike policy was among the Jewes and by his owne appointment was governed by a settled imparity of High-Priest Priests Levites 3. The Evangelicall Church was founded by our Saviour in a knowne imparity for though the Apostles were equall among themselves yet they were above the 70. and all other Disciples and were specially indued with power from on high 4. The same God and Saviour after his Assention did set severall ranks and orders of the holy Ministry First Apostles Secondly Prophets Thirdly Teachers c. all which acknowledged the eminence and authority of the Apostles 5. The Apostles after the Assention of our Saviour by the direction of Gods spirit did exercise that power and superiority of spirituall Jurisdiction over the rest of the Church which was given them by Christ and stood upon their Majority above all other Ministers of the Gospell 6. The same Apostles did not carry that power up to heaven with them and leave the Church unfurnished with the due helpes of her further propagation and Government but by vertue of this power and by the same direction of Gods spirit ordayned in severall parts spirituall guides and Governours of Gods people to ayde and succeede them 7. The spirituall persons so by them ordained were at the first promiscuously called Bishops and Presbyters and managed the Church affaires by common advice but still under the Government of the Apostles their Ordayners and overseers 8. But when the Apostles found that Quarrels and Emulations grew in the Church even while many of them were living through the Parity of Presbyters and side takings of the people The same Apostles by the appointment and direction of the same spirit raised in each City where the Church was more frequent one amongst the Presbyters to a more eminent Authority then the rest to succeed them in their ordinary power of ordination and censure and encharged them peculiarly with the care of Church-Government such were Timothy and Titus and those which were stiled the Angells of the seven Asian Churches 9. These selected persons were then and ever since distinguished from the rest by the name Episcopi-Bishops 10. In the very times of the Apostles and by the imposition of their hands there were divers such persons setled in the Church of God being severally ordayned and appointed to the over-sight of those populous Citties where their charge lay to whom all the Presbyters and Deacons were subject 11. These Bishops continued their fixed superiority over their Clergy all the time of their life with the well allowed expresse of spirituall Jurisdiction and after their death other Presbyters were chosen to succeed them by the due imposition of the hands of their fellow Bishops 12. There was no Church of Christ upon earth ever since the times of the Apostles governed any otherwise then by Bishops thus successively after decease ordayned 13. This course of Government thus set by the Apostles in their life time by the speciall direction of the holy spirit is not alterable by any humane Authority but ought to be perpetuated in the Church to the end of the world 14. Those which in the new Testament are called the Elders of the Church were no other then spirituall persons such as had the charge of feeding the Flocke of Christ by Word and Doctrine 15. It is not lawfull for any Lay-person to lay hands on those which are to be ordayned nor to have any hand in managing the Censures of the Church which onely pertaine to them who have the power of the Keyes delivered to them by Christ 16. There was never any Lay Presbyter heard or read of in the Church of Christ in any History untill this present age All which wee declare to the Doctrine and Judgement of the Church of England concerning these points of Church Government These Propositions were thus endorsed with the Arch-Bishops owne hand Rec. Decemb. 29. 1639. Bishop Hall of Exeter his propositions concerning Episcopacy These perhaps may be thought fit for a subscription of others There were two more Letters which passed between these Prelates about this subject and Book which we have referred to a more proper place where you may peruse them All which compared together will fully discover the whole plot and designe of the Archbishop and his confederates in maintaining their Lordly Episcopall Superiority to be of divine Institution and Right and how it was driven on by them till it brake them all in pieces by the authority and Justice of the present Parliament The last head I shall mention is the summe and substance of all the fore-mentioned namely 21. That the Church of Rome is a true visible Church and never erred in fundamentalls no not in the worst times That she is the Ancient holy Mother Church That her Religion and ours of the Church of England is all one That men may be saved in that Church and Religion as well as in ours and that it is a crime to be recanted to hold Papists as Papists to be damned This main comprehensive Proposition ratifies and clearly demonstrates to us the true drift scope of all the former to wit a 〈◊〉 and reconciliation with the Church of Rome the foundation whereof was first laid by this Arch-bishops creature Bishop Mountague who determines thus in his Gagge pag. 14. The Articles of our Creed are confessed on both sides and held plain enough The controverted points are of a larger and an inferior alloy of them a man may be ignorant without any danger of his soul at all pag. 50. Moderate men on both sides confesse this controversie may cease Ecclesia Romana manet Christi Ecclesia sponsa c. In his Appeal pag. 136. Since there first was a Church in England France Spain and Rome there hath not ceased to be a true Church there pag. 139. The Church of Rome is and ever was a true Church since it was a Church pag. 113. I am absolutely perswaded that the Church of Rome is a true though not a sound Church of Christ as well since as before the Councell of Trent In essentialls and fundamentalls they agree in holding one faith in one Lord. This Position was strenuously maintained by Master Chomley and Butterfield who soon after turned Seminary Priest in their Books against Master Burtons Babel no Bethel wherein they justified the Church of Rome to be a true Church this being the subject matter of both their Treatises Tho. Chuneus in his Collectiones Theologicae
it seems for he doubted of hell of the resurrection and of God surely Gregory the IX was none he called Christ an Imposter Yet the Pope pretends Christ's name titles himself by him will be Christ's Vicar beare Christ's name above all men affect Christs titles above all men his attribute of Holinesse Men on earth Saints in Heaven are but called holy Peter is no more his Predecessor sanctus Petrus Christ's Mother is no more sancta Maria holy Peter holy Mary God's selfe rests in it too every person holy Father sayes Christ John 17. The sonne sanctus Dei God's holy one Mark 1. the Spirit the holy Ghost The Pope likes not this positive degree he will be stiled Sanctissimus the most holy 't is not likely that iniquity is in this man this most holy man Lutherans and Calvinists charge him with much both his person and his doctrine but they are lyars hereticks all Sacriledge and Symony Incest and Adultery setting of Subjects against Soveraignes King against King Murther and Massacre infinite iniquities sic that holy Father Pope should doe such things they are not Calvin's calumnies nor Luther's lyes but confest by their owne Writers nor doe Popes thus in person onely that craves some pardon But 't is their Doctrine too their Churches Doctrine That a Priest of Jesuit may forsweare deny his parents defraud his friend betray his country kill his King fie that holy Mother Church should teach such things This theame some may say sits not this place neither the Pope is not here c. In his Sermon upon Quadragessima page 122. line 10. page 124. line 37. the Licenser hath quite expunged these following lines How then is the Popedome in the Devils gift if Kingdomes be not Satan gives it and it is a kind of Kingdome Regnum sacerdotale a priestly Kingdome The Pope a Melchesedeck King and Priest wears a Crowne beares a sword both Regallities three Crownes multa diademata Christ does Revel 19. and he is his Vicar two swords Ecce duo gladij hic Popes are Kings betters Cardinals Kings Peers is the Pope the Devils creature and not Kings But the Popedome is not Satans gift neither Aeneas Sylvius himselfe sometimes a Pope writes that one got the Popedome fraude diabolica we beleeve it moe then one Silvester the Nccromancer Boniface 7. Gregory 7. all fraude diabolica by devillish machinations that does not prove the Devill made them or construe it if you will by the Devils meanes it will not serve so neither so Kings come often to their Crownes by devillish meanes and yet God gives them God may be the author of an act whereof Satan may be in the meanes God gave his Sonne to death for us yet the Devill had his hand in it John sayes the Devill put in Iudas heart to betray Christ God destroyes Ahaz but the Devill was his meanes a lying spirit in the mouth of all the Prophets God would afflict Iob the Devill was his instrument 't is plaine in the story For the poynt as I would not belye so I would not rob the Devill of his right the Popedome is of God but the Papacy is of Satan To be a Prince and Bishop yea I will yeeld him highest Bishop too God gives him that but his universall Prelacy and presumption over Princes the Devill gives him that his power is from God but his pride is from the Devill Satan is yet more frank The Pope Patrissall playes satan some here craves not prostraction onely least happily you say that 's but civill reverence and yet saving his reverence 't is more then the greatest Monarch craves in all our Westerne Kingdome I say he craves not prostraction onely but adoration too Worship divine worship what else meant the cry of the Cicilian Ambassadours prostrate before him Tu tollis peccati mundi misereri nostri O thou that takest away the sinnes of the world have mercy upon us c. Ibid. page 172. line 4. this is deleted by the Licenser Was not Iudas an Apostle Origen sayes he was the Gospell sayes he was among the twelve Apostles not Disciples onely but Apostles Saint Matthew reckons him here is then a place put for the Papists which they never yet observed for their Apostolicall Traditions here is Traditio Apostolica indeed Here I observe it not what doe they else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trechery their occupation Treason the Pope's trade best they leave it 't is Iudas act and brings a sort of them to Iudas end it will strangle the Papacy it selfe at length In his second Sermon upon severall occasions page 293. l. 10. the Licenser deletes And there 's a man in Rome the Pope will be as God the Sonne for he is his Vicar Ibid. page 495. l. 22. Gods Peere that 's little will be his superior will be worshipt Paul sayes above all that is called God Who is that even the Pope c. This Monster c. Let every soule be subject to the higher Powers Paul bids be the Clergy exempt they are not bound to the Lay barre Thou shalt not make an Image nor bow downe to it thou shalt doe both Gods lawes are strait the Pope will dispence with them break thy Oath marry thy wives sister thine owne sister thine Aunt keep a Concubine be a Catamite or Sodomite kill a King though a catholike the Pope will absolve thee Hold we the Pope arrogant in the title of Christs Vicar he is more his power it seems is above Christs Page 296. bids God a Bishop be the husband unius of one Wife the Popes bids nullius marry not at all forbids the Cup at the Communion of the Lord though Christ have ordained it Scripture Gods Word sayes Sylu Perer hath none authority but from the Pope I must end the Pope is Omnipotent Gods Attribute yet one cals this Pope so He can doe all things yea he is all things Gods peculiar too so he is Gods Peere behold the man is become like one of us Idem page 301. There 's a people in Affricke curse the Sunne because it fireth them there 's a Pope to curse the Starres Mars Venus Iupiter and Mercury because he lost at dice gamesters here curse Cards and Dice bite them teare them that 's all at most banne one another tame Protestants and base spirited learne of holy Father Pope to curse the Heavens and God why wrong I our brave spirits as hereticall as the Pope was not Christ God his passions wounds nayles blood and death yea heart and soule black mouthed blasphemy what dares it not doe against Heaven in execrable Oathes The Law c. page 338. The Popes Mint can coyne words too to his Forge nothing comes amisse in its Scriptures Fathers Counsels yea if it needs be hee in a word writes too In spite of all Gramarians if the Pope say but. Fiatur page 344. Balaak of Spaine heires Balaam of Rome to curse Israel his brothers
false that every light is alwayes visible and therefore although we should grant the Church to be the light of the world which it is yet it would not follow from thence that it is alwayes visible for these two causes viz. first because the Sunne and Moon were ordained to be great lights Gen. 1. 16. Ps 136. 8. for the governing of day and night and yet we see them often darkned and suffer strong eclipses so the Church though it be ordained to enlighten the world by ministring the doctrine of the Scriptures yet sometimes it may faile out of mens sights as hath been shewed elsewhere viz. upon Matth. 5. 14. Secondly though the Church be a light yet such as walk in darknesse loving that better then the light doe not alwayes see it but went either will or eyes thereto thus the King of Aram's souldiers neither saw the Horses nor Chariots of fire that were round about Elisha nor knew that they were in the midst of Samaria untill their eyes were opened Secondly the minor proposition is false also for although the light of the Church be granted yet it is not true that Christ our Saviour ordained it is to be alwayes the light of the world according to this verse yee are the light of the world for these words were spoken by Christ to his Disciples and his purpose therein was not to teach what the state of the Church should alwayes be but to provoke them to constancy and holinesse because they should be in every mans eyes and therefore if they chanced to doe otherwise then well it could be concealed no more then the light of the Sunne now this is nothing to the Churches visibility If the Reader desire to see this argument more fully answered and enlarged let him read our cleer and lilly White in his Way to the true Church fol. 90 91. 92. Ibid page 140. this is deleted Matth. 13. 47. The Kingdome of Heaven is like unto a Net c. The Papists hold that the true Catholike Church is alwayes visible and Becanus undertakes to prove it from the Parable thus Christ here compares his Church to a net cast into the sea which gathers of all sorts of fish some now this cannot be understood but of the visible Church because the Protestants who hold two Churches the one invisible the other visible doe thus distingush them that in the invisible are onely those who are predestinated unto salvation but in the other namely the visible are good and bad mixed together but in the Church which our Saviour speaks hereof are good and bad commixed and therefore he speaks of the visible Church yea and also of the true Church and therefore the true Church is visible First it is false that the Protestants hold two distinct true Churches Secondly Becanus fights with his owne shadow concluding nothing against us neither is this the Question betwixt us and them Whether the true Church of Christ be visible but whether the Catholike church be visible or not for we distinguish that ratione praedecati but this ratione subjecti for this true Church is partly visible partly invisible and the Catholike church is visible Quantum ad materiale but invisible Quantum ad formale that is Quatenus est Catholica Thirdly that Church in which are good and bad mixed together is not the Catholike church but a particular because the Catholike church is an assembly of men called by an internall vocation that is a society or company which consists onely of those who are both elected and called Ibidem page 275. this sentence is purged out Matth. 16 18 19. Upon this rock c. The Papists produce these words super hanc Petram upon this rock c. to prove that the true church of Christ is alwayes conspicuous and visible arguing thus whether by this rock upon which Christ promises to build his church we understand Christ or Peter or Peter's confession yet alwayes the foundation is some sensible thing and therefore the church is sensible because although now we neither see Peter nor Christ his Lord yet then when Christ spake this both of them were obvious to sight and now they are seene in their Vicar the Pope Bellarmine de Eccles Milit. lib. 3. ca. 11. First the Cardinall changeth his tearmes for it is one thing to be sensible another to be visible many things being sensible which are not visible as sounds the wind and the like Secondly the foundation of the church is Christ and not Peter and therefore he begs the Question Thirdly we deny the antecedent and his probation proves it not because Christ as he was the foundation of the Church was not visible he not being her foundation as he was man but as he was God and man yea he is a Mediator for those who beleeve on him and not those who see him Fourthly the Jesuit playes the Sophister committing a fallacy Ab hemonyma Ecclesia the word church being ambiguous signifying either a visible society and so it signifieth not in this place or else the universall and mysticall body of Christ and so it is taken by our Saviour here Ibidem in the written copy page 87. this sentence is deleted Touching the visibility of the Church I lay downe these propositions First the inward church of Christ is not to be called visible because although their persons be visible yet so is not their conjunction with Christ their head that being the internall work of faith which is not to be seen Secondly the compleat and most universall church from Abel unto the worlds end may respectively be called visible namely secundum partes because although the whole never had being in uno iâ—stanti in one and the same moment of time and therefore could never be seene uno iâ—â—etu by any one aspect or sight yet the parts of it the church â—â—â—tent in every age have been seen in their severall times And in these two the Papists I hope will not discent Thirdly there shall be alwayes a true church c. not externall and corporall That the invisible church of Christ is beautifull appeares by Saint Paul who cals it pure without spot or wrinkle Ephes 5. 27. and by the psalmist The Kings daughter is all glorious and that this beauty is spirituall and internall appeares by the same infallible authority who cals her black and faire cant 1. 4. that is outwardly deformed but amiable within and againe most plainly shee is glorious but within psal 45. 13. 20. Passages deleted That wicked men are no true members of the true Church and mysticall Body of Christ IN Master Wards Comentary upon 〈◊〉 printed copy fol. 20. this discourse was purged out Fifthly they object this place to prove that wicked men are true members of the church of Christ arguing that the church is compared to a bâ—rn-floore where there is both chaffe and corne therefore wicked men are members of Christ's church I
unregerate though they seeme never so glorious to the eyes of the world God sets not a straw by them no more then he did by the sacrifices of the Pagans nor their works be not meritorious because they proceed from an heart void of faith yet they affirme them to be good works and such as please God truly they be as pleasing to him as the sacrifice of Caine was they are no better then fine glistering sinnes they want faith therefore they cannot please God nothing that we doe without faith hath any acceptance with God It is said of the ancient Israelites that the Word profited them not because it was not mingled with faith nor sacrifice in the time of the Law nothing was good unlesse there were salt in it so no work is good if it be not seasoned with faith therefore let us entreat the Lord to give us a true faith in Christ that so our spirituall sacrifices may be accepted of him And page 410. though the blind Papists will not see it but we affirme that our best works are defiled with sinne our preaching our praying our giving of almes hearing of Sermons yea martyrdome which is the most glorious work of all may have some contagion of sinne in it our bearing of sicknesse may have some infirmities we may curse God in it as Job's Wife perswaded him to doe and if God should mark what is done amisse who could stand But here is his goodnesse he saw a lye in the work of Rahab yet he commends it for a good work he seeth imperfections in all that we doe yet he passeth them over and because we be in Christ he accepteth of that we doe as a child may faile in doing his fathers errand he may faile in some circumstances yet because the substance of it is done the father praiseth him so will our heavenly father us well done thou good and faithfull servant therefore let this encourage us to well doing c. And page 101. We are not to seek salvation by the observation of the Law as Papists doe 38. A Passage expunged against the Churches Infallibility IN Master Ward 's Comentary on Matthew page 294. this is deleted Object The Doctrine of the Church is in all things infallible Answ First this was a personall promise made onely to the Apostles and so cannot be extended to all the Church if we will speak according to the words properly according to their immediate sense 39. Passages deleted against the Impositions Tyranny and Dissimulation of Kings see Arbitrary power c. page 289. IN Doctor Clarks Sermons page 224. instead of legall imposts the Licenser hath put peaceable imposts Ibid page 225. instead of Subjects are not Tributaries the Licenser hath altered it to good subjects need not to be Tributaries c. And instead of not that in Samuel he puts if not that in Samuel Ibidem after jus Regis the Licenser hath blotted out these words A plea abused to corrupt good Kings Ibidem Not Samuel's Tollet is made If not Samuel's Tellet Ibidem page 336. l. 4. these words at all are added by the Licenser and these that follow Or if you will not lawfull in a compulsory way but in a consultory it wils due respect and discretion The Author wrote thus Kings are uncontrolable who will say saith Job to a King thou art wicked that shewes that it is not safe to censure them not 't is not lawfull men may doe that they dare not doe c. And page 452. after unto another this is expunged It was a King a most Christian King that taught his sonne happily all the Latine that he had Qui nescit dissimulare nescit regnare he cannot reigne that cannot faigne c. In Master Wards Comentary on Matthew page 145. written copy this sentence â—s expunged Subjects are not actively to obey Kings when they command what God forbids in his Word 40. Passages deleted that the Law of God is possible to be fulfilled by men as the Papists hold and That men are damned for Originall sinne as well as Actuall IN Master Ward 's Comentary on Matth. 11. 5. page 227. this is obliterated How is the fulfilling of the Law impossible Answ First negatively not because the works therein contained in their owne nature transcend the power of the mind or body or Organs for man in Paradise had strength enough to obey the whole Law and the Saints in Heaven doe perfectly fulfill it Secondly affirmatively the Law is impossible for man to fulfill First the judgement of the mind is so depraved that we know not how to doe any spirituall or morall work aright so as we ought to doe it and Secondly because the affections are so corrupted that we are not able to governe them or to curb or restraine the malice and depravation of them Quest 2. Why are so many or any damned perpetually Answ Not onely for their actuall sinnes but even also for their originall corruptions and depravation of nature Ephes 2. 1 2. for sinners shall be beaten with stripes and with more stripes Luke 12. 47. c. that is First they shall have plura verbera more stripes and more grievous torments in hell for their actuall sinnes But Secondly they shall also have verbera stripes eternall condemnation and torments though not equall with the former who never committed actuall sinne but onely dyed in their naturall estate their originall corruption not being washed away by or in the blood of Christ Observ Secondly by grace in Christ we are enabled to walk in the wayes of God and to work his work for Christ doth give unto all those whom he cals power in some measure to obey him for he gives not onely velle power to will and desire but also posse power to doe that which he commands Phil. 2. 13. Quest 3. How doth this appeare for none seem and that especially to themselves more weak then the children of God Answ It most evidently appeares by these particulars viz. First because we are called unto the glory of God Phil. 2. 15. c. and to hold forth the Lamp of a pure life Mat. 5. 16. and therefore certainly those whom God cals shall from him receive grace and power to performe good works Secondly because Religion is the path-way to Heaven and therefore undoubtedly those whom the Lord cals unto that inheritance he will enable in some measure to walke in the wayes of Religion and to giue unto him religious worship read Deut. 5. 33. Josh 22. 5. Mat. 3. 8. 10. 7. 20. Luke 11. 28. Rom. 2. 7. Gal. 5. 16. Thirdly because Christ unto those whom he cals gives the holy comforter even a bright shining light whereby we are assured of the love of God which love of his worketh a threefold effect in us namely First it makes us love the Lord againe and to returne love for love and although we cannot love him in that measure and degree that he loveth us his love
most repugnant to Scripture and reason First Heaven must containe the body of Christ till all things be fulfilled Ergo it cannot be on the earth Secondly if the bread that Christ gave to his Disciples were turned into his owne body he must of necessity have two bodies the one held in the hand of the other Their distinction of a bloody and unbloody sacrifice will not serve the turne for without blood there is no remission of sinnes and if his body were offered for our sinnes in the Supper then why was it offered after on the Crosse either it was a perfect oblation or imperfect if they say imperfect O horrible blasphemy if they say perfect then why was not another made for as bono nil melius sic perfecto nil perfectius The Apostle cals the Gentiles fools prosessing themselves wise they become fools for they turned the similitude of the incorruptible God into the similitude of Beasts Birds and creeping things much more may we call the Papists fools that turne the similitude of God into the similitude of a peice of bread If the Aegiptians are worthily to be derided for worshipping a Cat for God then justly may we laugh at the Papists for worshipping a wafer cake for God If the Angel in the Revelation would not have John to worship him O doe not so worship God how much more doth it grieve the Angels to see a piece of bread worshipped for God wherefore let us spit at this abominable sacrifice and never give entertainment to it Doctor Taylor was angry with the Priest that began to say Masse at Hadley in Queen Maries dayes thou Devil who made thee so bold as to enter into this Church of Christ and to profane it with this abominable Idolatry the people pulled downe the Altar you that have been seasoned with his wholsome doctrine tread in his steps Let no Masse-monging Priest that will take upon him without Commission to offer up Christ forty or a hundred times be admitted into our Church remember that Christ can be but once offered to take away the sinnes of the world The deleting of such a notable passage as this discovers a professed designe to bring in Popery among us againe without the least opposition But this is not singular but seconded with others Ibid. page 305. Whereas they say the Masse is but a commemorative and applicatory Sacrifice to bring to our remembrance the sacrifice on the Crosse and to apply it to us that needeth not a sufficient commemoration and representation of it is to us in the Supper 1 cor 11. 26. and it is applyed to us by faith Rom. 3. 25 26. Act. 18. Page 244. No mortall man can offer up Christ as the popish Priests blasphemously presume Page 292. Here we have a club to beat downe the Masse Page 417. If the Martyrs in Queen Maries dayes would have gone to Masse if they would have acknowledged Masse with mentall reservation to themselves the reall presence of Christ in the sacrifice they might have been delivered but they would not they had rather have irons on their legs then the intolerable burden of an evill conscience in their soules they had rather have bodies in prison then soules in prison they had rather endure the paines of a materiall fire for a time then the torment of hell fire or ever this was greatly to be admired Page 418. We may scoffe at the Idolatry of the Papists a woman said unto a Priest in Queen Maries dayes that came to buy a Capon man canst thou make God Almighty and canst not make a Capon Ibid. page 263. When Christ saith doe this in remembrance of me If the Masse be a remembrance of Christ as they say it is comemorativum sacrificium then Christ is not there himselfe P. 270. Obj. although Christs death was necessary for the full confirmation and accomplishment of the New Testament yet it was begun to be declared in the sacrifice of his last Supper Matth. 26. 28 whereby it is plaine that the blessed Challis of the Altar hath the very sacrificall blood in it that was shed on the Crosse in and by which the New Testament was dedicated and doth consist Answ The New Testament was ratified by the blood of Christ at his death as appeareth by the whole discourse for the Testament is of no force till the Testator be de dead Ergo it could not be ratified at all by the Sacrament of his blood Page 291. there are sixteen lines crossed to the same matter that the Masse is no commemorative nor propitiatory sacrifice and may well be spared Judge then by these purgations what was intended by this Arch-Prelate and his confederates 43. Passages blotted out in defence of Priests marriage IN the Sermons of Doctor Clarke page 205. after as our Apostles this is obliterated The Papists except that mariage is a clogge to Christians and an encombrance to the practice of religions duties Saint Chrysostome controles that it is saith he no hinderance unto heavenly things yet doth the Pope condemne it And in Master Wards Comentary on Matthew fol. 1. this is deleted Honourable marriage is to be preferred before dishonourable whoredome and therefore ex ungue Leonem we may easily conjecture without breach of christian charity what to think of Popery that to all or any of their Clergy doth allow a dispensation for fornication but denies unto them the lawfull remedy of marriage In Doctor Jones his Comentary on the Hebrewes chap. 12. v. 14. this is deleted Saint Paul straines holinesse to marriage this is an holy bed Heb. 13. 4. men may be holy and honest men though they be married 44. Passages dashed out that the Virgin Mary was not without sinne originall and actuall brake not the Serpents head is not to be prayed to c. In Doctor Clarks ninth Sermon of the Nativity these words are deleted there 's a woman too Papists say without sinne Christs Mother for her why calleth shee then her sonne her saviour c. Ibidem page 338. l. 20. after never any sonne should follow One woman onely is exempt from sinne but onely by the man of sinne c. And p. 336. l. 20. after the right Puritane the Licenser hath deleted these lines 't is a hard posse that never comes in esse if one may live without sinne 't is mervaile never any did still they urge Christs Mother shee lived without sinne was borne without it some say conceived without it too that they say is not de fide and indeed it is not fit that every John Duns should encrease the Churches creed for he was the first that forged that paradox But if Christs Mother why not his Father too was he not the sonne of David then had the Psalmist spared this speech and I my paines at least in this poynt he might have in the peoples name said our sinne not my sinne in earnest sooth the Papist must correct Magnificat or grant our Lady was a sinner
this was done in the death and suffering of Christ and not in the celebration or institution of the Eucharist Fourthly neither doth the use of the present tense prove that which they would have for it is usuall and well known that there is an Enallage oft times in Scripture and that not onely the present tense but also sometimes the preter tense is put for the future for the certainty of things affirmed as for example paer natus est nobis unto us a child is given or borne Agnus occisus the Lamb was slaine from the beginning of the world behold the Lambe of God qui tollet which taketh away the sinnes of the world Ego pono I lay downe my life for my sheep c. Chem. Exam. part 2. fol. 166. 6. Many Passages of this nature are expunged out of Doctor Iones his Comentary on the Hebrews others altered by the Licenser which we pretermit 67. Clauses deleted against Popish Satisfaction IN Master Ward 's Comentary on Matthew written copy page 17. this is deleted Quest Which are the parts of Repentance First the Papihs answer hereunto that the parts of repentance are three to wit First contrition or as some of them say Attrition Secondly auricular confession Thirdly Satisfaction of merit Object We may satisfie the wrath of God for the punishment due unto sinne Answ Neither will this evasion serve that by grace our works satisfie for grace and works are so divers that they cannot herein concurre together grace taking away works and works grace if they should be joyned as working causes together Ibidem page 383 this is purged out I read saith Ambrose of Peter's penitent tears but not of his Satisfaction the which words of the Father being urged against popish Satisfaction Peter Lombard answered Multa facta sunt quae scripta non sunt many things have been done which are not written or mentioned in the Scriptures Answ This answer is a sufficient satisfaction with the Papists being an essentiall point of pennance and pertaineth to doctrine and therefore it should have an expresse warrant or proofe out of the Scripture for in matters of faith or points of doctrine an argument may be drawne negatively from the Scriptures though not so in matter of fact as for example This doctrine is not found in Scripture therefore it ought not to be received is a good consequence wherefore the Fathers viz. Ambrose argument is good and the Masters viz. of the sentences solution looseth not the knot And fol. 207. written copy Thy sinnes be forgiven thee We see Christ here neither requires confession nor demands or reserves Satisfaction of this sick man but wholly takes away his sinnes to teach us that Christ pardons our sinnes truly Heb. 8. 12. Ior. 31. 21. c. Isa 43. 25. Heb. 10. 17. 68. Scripture Texts themselves and their very words alone deleted NOt to trouble you with any already mentioned in the Premises take these ensuing instances instead of many more that might be added In Master Ward 's Comentary on Matth. p. 201. Christ indeed is never absent from his children for he loves them unto the end Ioh. 13. 1. yea promiseth to be with them unto the end Mat. 28. 20. yea he dwelleth with them by his spirit 1 Cor. 3. 16. 2 Cor. 6. 16. But yet he seemeth sometimes absent Ibid. p. 202. There is a fear of God which is a godly fear wherein two things are observable viz. First that he is to be feared Ps 2. 11. Pro. 1. 7. Eccle. 12. 11. And secondly that he is not to be feared doubtingly but beleeved confidently Ioh. 4. 18. Rom. 8. 38. Ibid. p. 84. All Christians are called light Thus Saint Paul taxed the Jewes Thou art confident that thou thy selfe art a guide of the blinde a light to them that sit in darknesse Rom. 2. 19. whence he intimates that every Christian is or ought to be a light Ibid. p. 194. Quest Why doth the Lord principally respect our Faith Answ First because Faith only saveth us Rom. 3. 12. 27. c. and 4. 5. Acts 13. 48. Ioh. 8. 24. Eph. 2. 8. Secondly because works serve onely to prove our Faith Gal. 5. 8. Iam. 2. 18. Ibid. p. 207. Thy sinnes be forgiven thee We see Christ here neither requires Confession nor demands or reserves Satisfaction of this sick man but wholly takes away his sinnes to teach us That Christ pardons our sinnes truly Heb. 8. 12. Ier. 31 32. c. Isay 43. 25. Heb. 10. 17. Ibid. p. 403. Secondly it appeares the Holy Ghost is God because he begat Christ the Sonne of God Luk. 1. 35. where he is called The power of the most High and therefore he is God Ibid. p. 187. the Lord is immutable and immoveable in his Law and Decrees of mercy Iohn 13. 1. Rom. 11. 29. Ibid. page 221. All power comes from God we neither have power to eschew evill nor to do good Rom. 7. 15. 19. 23. Were not these Licensers as bad or worse then Papists thus to obliterate these very Texts of sacred Scriptures as heterodox and unfit to passe the Presse No doubt they would have rased them out of the Bible it self in time as well as out of this Authors writings who did but barely cite them in their genuine sense against Popish and Arminian errours 69. Passages expunged that the Scriptures are light not hard to be understood and to be read by the common people IN Master Ward upon Matthew 14. 15. page 27. 90. these clauses are deleted Ye are the light of the World The Papists affirme the Scriptures to be hard and difficult and obscure that the common people or Laity cannot understand them and therefore it is to no purpose for them to read them Now against this we produce this place arguing briefly thus the Apostles are the light of the world therefore their doctrine i. e. the Scripture is perspicuous and facile and may be understood by a diligent and observant Reader c. To this of Bellarmine we answer first the Major proposition is false that every light is alwayes visible for these two causes viz. First because the Sunne and Moone were ordered to be great lights Gen. 1. 16. and Psal 136. 8. for the governing of day and night and yet we see them often darkned and suffer strange eclipses so the Church though it be ordained to enlighten the world by ministring the doctrine of the Scriptures yet sometimes it may faile out of mens sight as hath been shewed elsewhere viz. upon Matth. 5. 14. Secondly though the Church be a light yet such as walke in darkenesse loving that better then the light doe not alwayes see it but want either will or eyes thereto Thus the King of Arams Souldiers neither saw the horses and Chariots of fire that were round about Elisha nor knew that they were in the midst of Samaria untill their eyes were opened Neither do men light a candle and put it under a Bushell The Papists
that the Licenser changed this passage in Doctor Jones his Comentary on the Hebrewes page 106. We have begun in pure and sound Religion let us not END in Popery into let us not end in prophanenesse yet behold these purgers ending not only in Popery but Libertinisme and prophanensse too in the highest degree as their expunging these clauses to omit hundreds of like nature evidence In Mr. Ward 's Comentary on Matthew p. 161. they deleted this period Thirdly they Professors must be carefull to stop the mouthes of morall civill honest men who usually object that they are not so proud covetous idle revengefull angry and selfe-conceited as Professors are for they are Pharises toward others and little better then Publicans in themselves Let those therefore who call upon the Name of the Lord depart from all iniquity and let them labour to abound in all vertues both morall and Theologicall that so our profession may be praised both of prophane and civill men Page 147. in the same Author Thirdly another reason why we must never sinne at all is because sinne is like Penalopes Webbe and therefore to admit of one were to cast our selves as farre back as ever we were wherefore we must so runne that we may attaine and so follow Gods Plough that we look not backe the sow who after her washing turnes her selfe to her former wallowing becomes as filthy as ever and man by a willing running or falling into sinne becomes as far off from God and odious unto him as ever and therefore we must take no liberty unto sinne at all And page 217. Secondly those are here blame-worthy who after a generall call to the profession of the gospel live wickedly turning the grace of God into wantonnesse Jude 4. and ending in the flesh though they began in the Spirit Gal. 5. 19 certainly these are the worst of all in the Lords esteem this not being the perswasion of him who called them TO these purgations infinite others might be accumulated enough to make many whole Folio Volumes but for brevitie sake we shall pretermit them all these here mentioned for the Readers fuller satisfaction clearer discovery of this prelats popish intentions not being read at large at the Lords Bar but onely the principall of them the rest but pointed at though all there actually produced in generall collections of them to husband time and avoyd tediousnesse in this kind of evidence Now we appeal to all the world and every mans conscience who shal impartially peruse these severall orthodox passages expunged out of new licensed books by the Archb. and his Agents before they could passe the Presse the like whereof was never heard of in any Protestant Church but onely in Romish Babel and compare them with the severall forementioned Popish Doctrines Superstitions Errours Clauses authorized by them in other late printed Pamphlets to corrupt the People whether they be not a most full satisfactory experimentall irrefragable Evidence to convince your Lordships and all gainesayers of the Arch-bishops reall Endeavours utterly to subvert the Protestant Religion and introduce the whole body of popery with arbitrary power and tyranny among us without any publike opposition notwithstanding all his meer verball protestations to the contrary most apparently contradicted refuted by these his popish purgations uncapable of any justification or excuse unparalleld by any Protestant Prelates unheard of in any Protestant Church or in our own before his cominâ—ering in it unpractised by any but onely popish Inquisitors in their Indices Expurgatorâ—y wherein we find the very selfe-same passages in substance yea and some of them in terminis deleted out of Classicall Authors which this Arch-bishop and his Chaplaines have obliterated out of our Protestant Writers as you may evidently discerne by these few particular instances in the Index Librorum expurgatorum by Gasper Quiroga Cardinall and Arch-bishop of Toledo and generall Inquisitor for Spaine Salmuri 1601. wherein I find these with sundry other like clauses expunged out of the Index to Saint Augustine's Works set out by Froben The Annotations to the Bible of Robert Stephanus Erasmus and others Eucharistiam non esse sacrificium sed sacrificij memoriam Fides sola justificat Justi summus sola fide Justos ab injustis fides discernit non opera Imaginum usus prohibitus Matrimonium omnibus concessum qui continere non volunt Opera nostra noe non salvare Peccata venialia damnant Qui Sabbathum observat sanctificat Sacra sunt venalia Romae Culum est venale Densque Roma ipsa Lupanar Facta est toto execrabilis orbe Christus solâ—â— pacificator justificator Non meremur beatitudinem de condiguo Vult Dominus Altare terreum nos autem marmoreum construâ—mus Episcopus non differt a Presbytere Sacerdos Episcopus olim idem Monachi olim non fuerunt siâ—ut hodis c. Voterum nulla vincula apud veteres Monaches Boatissime pater audit Romanus Pontifexâ— Tuin euim glorificatur nomen Dei cum nihil nosiris meritis sed totum tribuitur illius â—isericordiae Templorum supervacaneus ornatus Alienis meritis operibus nemo juvetur Fides etiam in tentatione manet Summum malum est in operibus nosiris meritis confidere hoc cum est meritum Christi blasphâ—mâ—re Confitenda Deo peccata non homini Scripturae divinae omnibus voleutibus perviae faciles Seripiuras legere omnibus etiam mundâ—nis praeceptum Sanctorum invocationem pracavit Joâ—nnes Salut non ex Meritis Imagines pictas contra Religionem esse scribit Epiphanus Imagines vel siaâ—uas Dei cultores adorarâ— non debent c. What affinity there is between these purgations of this popish Spanish Inquisitor and those of this English Archprelate his Agents you may easily discern by comparing both together therupon necessarily conclude that their intentions were alike popish because their Practises Purgations are so parallell Only there are these remarkable differences between them First that these purgations made by him and his Agents are far more grosse in sundry particulars then any we find in this or any other Romish Inquisitors Index Expurgatorem Secondly that they were made by this Arch-prelat and his Chaplaines who professed himselfe a zealous Protestant and who in respect of his very calling supreame authority in our Church and the great trust reposed in him ought rather to have authorized then purged out these passages especially in such times when we were all generally running headlong unto popery and apostatizing unto Rome when as all these other deleatures were made by professed papists only in popish Kingdomes Churches when they were falling off to the protestant Religion which they endeavovred to prevent By this Card you may see and suppresse what compasse this Arch-director and Corrector of our Church did sayle by and what forraigne port he was making to The precedent branch of the Evidence against the Arch-bishop hath given most ample proof of the seventh and ninth Originall Articles
to which we shall onely adde That the Arch-bishop having stopt the English Presses to all Orthodox Books against his Popish Innovations at home endeavoured to hinder the Printing of them abroad in Forraign parts to which end by Sir William Boswels means then Leager Ambassador at the Hague and the assistance of one Iohn le Maire preacher in Amsterdam his constant Spie and Intelligencer to give notice of all English and Scottish Books there printing as appears by sundry Originall Letters under his hand and seal found in the Arch-bishops studdy he procured the States of the United Provinces in the Low Countries to make a generall Proclamation in Aprill 1639. against the Printers and spreaders of Libellous and Seditious Books against the Church and Prelates of England and obtained a Proclamation or Order from the Townes of Amsterdam and Roterdam for the apprehending and punishing of Master Can and other English men who Printed such English and Scottish Books which is evident by divers coppies thereof and Letters from Sir William Boswell and others to the Arch-bishop By meanes whereof the Presses both in England and the Netherlands were all closed up against Orthodox English Books under the notion of Libellous and Seditious Pamphlets and could neither be Printed nor imported without great danger and censure On the contrary divers Popish books of all sorts as well in English as Latin French and other Languages were Printed and dispersed in London by Priests Jesuits Papists and their Agents without any restaint or search made after them or punishment inflicted on the Printers or dispersers of them yea many thousands of them were dayly imported by help of the Queens Priests and Capucins who dispersed them and if the searchers or others seized them at the Custome house according to the Statute of 3. Iacobi c. 5. which Enacts That no person or persons shall bring from beyond the seas nor shall print buy or sell any Popish Primers Ladies Psalters Manuels Rosaries Popish Catechismes Missals Breviaries Portals Legends and Lives of Saints conteining any superstitious matter Printed or Written in any Language whatsoever nor any other superstitious Books Printed or Written in the English tongue upon pain of forfiture of 40. s. for every such Booke c. The Arch-bishop or his Chaplains would presently send to the Searchers and enjoyn them to restore these Books to the owners that claimed them or else command them to bring them in to the High Commission Office upon pretence to proceed against the Importers and to have the Books themselves publikely adjudged to be burnt where after a little space they were delivered out from thence to the Importers without any penalty or confiscation and then freely dispersed among the Roman Priests and English Catholiques to foment them in their Idolatry Superstition and seduce others unto Popery as one Iohn Egerton a searcher deposed and others attested of which more hereafter Which compared with the premised Licensing of Popish and purging Orthodox Books against Popery will most perspicuously discover his impious designes to advance and set up Popery among us by degrees The fifth particular branch of the Evidence to prove the first Generall Charge against the Arch-bishop of Canterbury WEE shall in the next place proceed to the eighth and ninth Originall Article which we shall addresse our selves to prove and make a fifth Generall Proof of his Trayterous Endeavours to subvert Gods true Religion by Law established in our Church and to set up Popish superstition and Idolatry in its steed and that is His countenancing commending fomenting and preferring of divers Clergy-men who were most addicted to and greatest Writers sticklers for Arminian Errors and Superstious Popish Doctrines Ceremonies Innovations to the best Ecclesiasticall Dignities Promotions Benefices and making some of them Chaplaines to his Majesty to the Princes Highnesse and Heads of Colledges in our Vniversities to poyson those Fountaines of Religion Seconded with his contrary discountenancing suppressing suspending censuring imprisoning persecuting and driving forth of this Kingdome such zealous Orthodox Preaching Ministers who were most bold and resolute to oppose them For pregnant proof of the former Branch of this particular First it is clear and undenyable not onely by known experience and divers Letters found in his study but by the Docquet Bookes and privy Signets on record that this Archbishop contrary to the use of his Predecestors incroached usurped to himselfe from the year of our Lord 1627. when he first grew potent at Court and became Bishop of Bath Wells afterwards of London before he was Archbishop and ever since he mounted to the See of Canterbury the disposition and donation of all or most Bishopricks Deaneries Prebendaries and Benefices of note in his Majesties gift or in the gift of the Lord Keeper and Master of the Court of Wards not onely within the Kingdomes of England but of Scotland and Ireland too and that he usurped the power of nominating Chaplaines in ordinary to his Majesties and the Princes Highnesse contrary to all former Presidents belonging time out of mind to the Lord High Chamberlaines Office who had the nomination of these Chaplaines and swore and invested them in their office as Master Oldesworth a Member of the House of Commons Secretary to the late High Chamberlaine the Honourable Earle of Pembrooke attested upon Oath and the Noble Earle himselfe averred upon his Honour a thing so notorious to all old Courtiers and Chaplaines in ordinary to the King as to doubt of it were a Solecisme To make this apparent by punctuall proofes we shall instance in such particular persons which were advanced by him to Bishopricks even for their erronious Arminian opinions or dangerous Popish Tenets and Practises We have formerly proved that Richard Mountague was questioned and voted against in the Commons House in Parliament April 13. 1626. for his Arminian and Popish Tenets published in his Gagge and Appeale and endeavouring as much as in him lay to reconcile us to Popery which complaint was revived against him in the ensuing Parliament An. 1627. No sooner was that Parliament dissolved but this Prelate then Bishop of London who fomented protected him against the Parliament all he could in stead of discountenancing punishing advanced him to the Bishoprick of Chichester in the place of Bishop Carlton who writ against him This was evidenced by the Docquet Book it selfe wherein this entry of the Privy Signet and Election is recorded Iuly 18. 1628. His Majesties Royall assent for Richard Mountague Batchelour in Divinity to bee Bishop of Chichester signified By order of the LORD BISHOP OF LONDON Laud And by the Record it selfe of the Kings Royall Assent produced at the Bat by Master Prynne and there Read in these Words CHARLES R. REX c. Reverendissimo in Christo Patri perdilecto perquam fideli Nostro Domino Georgio providentia divina Cantuar Archiepiscopo ac totius Angliae Primati Metropolitano ac aliis quibuscunque Episcopis quorum in hac
Preacher shall bring any other Minister to preach for him in time of his sicknesse absence or other necessary employment but such as for whose Conformity to the Church and Government here he will be answerable 7. That if any Minister being a Subject of the Kings in the Low-Countreys or any other place beyond the Seas shall in any other Auditory as well as before the Regiments or the Merchants preach or publish or in any other way by publike Speech Writing or Printing divulge any thing derogatory to the Doctrine or Discipline established in the Church of England or otherwise prejudiciall to the Temporall State and Government His Majesties Agent there shall use the best meanes he can to discover him or them so offending and having found them shall presently certifie the State here that so they may be recalled by Privy Seale to answer it And if they then refuse to come that the Law in that case passe upon them 8. That no man shall be chosen or sent over by the Merchants here either to Delf or any other place of their residence beyond the Seas whensoever any such place or places shall become voyd but such a man as is conformable to the Church of England both in Doctrine and Discipline and such as will be carefull to see that they which are under his Governments shall observe all such Church Duties as are expressed and required in any the former Articles And that some of the chiefe Merchant-Adventurers here be sent for to the Board and be made acquainted with this Article And farther that at every time and times that they send a new Deputy Governour to any place of their Residence they present the said Deputy to the Lords and give them assurance of his fitnesse and sufficiency for that Charge At which time the said Deputy may have such Directions given him by their Lordships as the present times and occasions require And that there be like care taken for other good Officers there as for the Deputy Governour himselfe 9. That whensoever the Merchant-Adventurers shall become suitors to His Majesty to renew or confirme their Patent as in most Kings times it is usuall so to doe that then there be a Clause inserted into their Patent to binde them to the observance of all or so much of these Instructions as shall bee thought fit by his Majesty and the Lords 10. That the present Agent as also all others that shall succeed in that employment have these Instructions given them in Charge and that once a yeare they be required to give the Board an Account what the Proceed of the businesse is That so His Majesties Subjects aswell abroad as at home may be kept in orderly obedience to the Honour of His Majesties Government and the better uniting of the hearts of his People to God His Majesty and one to another In which will consist the strength as well as the Honour of the Kingdom 11. I conceive it no way fit that the Ministers which are His Majesties Subjects in Holland should have any Classicall Meetings allowed them as it seemes they pretend some grant since the yeare 1622. especially that they be not suffered to assume power of Ordination for then it will be a perpetuall Seminary to breed and transplant men ill-affected to the Government into this Kingdom It is to be observed that the French and High Germane Congregations in the Low-Countreys doe all observe the Liturgy of their own Mother Churches only the English observe neither their owne nor any other uniformity Concerning the second that is the French and Dutch Churches as they now stand in many parts of this Kingdom I as humbly represent first the Danger then the probable Remedy For the Dangers I humbly submit but conceive as followeth 1. It was Honour and Piety in this State when at the first way was given for those Churches both in London and some other parts of this Kingdome Because at that time there was persecution upon them in their owne Countreys And the Peace with which God then blessed this Kingdom was their safety 2. I conceive it was never the meaning and purpose of this State then or at any other time that they living and continuing here marrying and having wives and children and many of them plentifull fortunes and Lands And their children and childrens children being now Natives and his Majesties borne Subjects should live like an absolute divided Body from the Church of England established which must needs work upon their affections and alienate them from the State or at least make them ready for any Innovation that may sort better with their humour 3. It is likewise considerable what an entire and divided body they keep themselves For few or none of them marry with any of us but only one with another Upon which it must needs follow that as they encrease and multiply they which are now a Church within a Church will in time grow to be a kinde of another Common-wealth within this and so ready for that which I hold not fit to expresse any farther 4. It is likewise of great consequence that these men living with their entire Families divided from the present Government of Church and Common-wealth are many and have got their Residence and settlement in all or most of the Haven Townes especially such as lie fittest for France and the Low-Countreys And were occasion offered God knowes what advantage they may take to themselves or make for others 5. Their Example is of ill consequence in Church affaires especially to the Subject of England For many are confirmed in their stubborne wayes of disobedience to the Church-Government seeing them so freely suffered in this great and populous City 6. Last of all I think it very just not to suffer French or Dutch Church differing from us in Discipline to be otherwise or longer tolerated in any part of this Realme then the Doctrine and Discipline of the Church of England shall among the Subjects of this Crowne be tolerated in those severall parts beyond the Seas whither they have cause to resort and abide For the Remedies likewise I humbly submit but conceive they may be these 1. I think it fit their Number in all places of this Kingdome bee made knowne as fully as may be that your Lordships may the better judge both of them and the way to reduce them into one Body with this Kingdome in which they are borne Subjects 2. I conceive the best way to know their Number is by a Command from the State it selfe and to have it avowedly taken in all places where they reside with a Certificat either presently or when your Lordships shall think fit which are the men of Credit and Wealth among them And this may be done really for their good and so sweetned as that they may apprehend it for a benefit as indeed it is 3. It is fit if they will continue as a divided Body from both State and Church that they be used as
of our reducement to Rome yea the discovery of Andreas ab Habernfield to the Archbishop informes both him and ns That one of Endimion Porters Sonnes of the Bed-chamber now in armes against the Parliament was promised a Cardinals Hat if this designe succeeded well and that Sir Kenelme Digby Master Walter Mountague and other active Instruments who promoted that designe among us attended the sixteen Cardinals Caps that were vacant which were therefore detained vacant for some yeers to impose a vaine hope on those who expected them And Master Widford in his Letters from Rome to Secretary Windebank Novemb. 10. 1640. informes him that Master Sommerset and Master Brudenell were come to Florence aiming at our English Cardinals Caps which then by reason of the Popes Catarre were like to be disposed of All which particulars are a most cleere demonstration of the Pope and his Conclaves endeavours to reduce us back to Rome and of this Archbishops privity to if not assistance in it The sixth Evidence we shall mention to prove the Archbishops not onely intelligence of but compliance with the Popes and his Instruments Plots and proceedings to usher in Popery and reduce our Kingdomes to the Antichristian Religion and Church of Rome is his conusance and furtherance of this their design in Ireland which we shall thus demonstrate The House of Commons June 11. 1628. presented a Remonstrance to the King concerning the extraordinary encrease and growth of Popery of Papists both in England and Ireland and the extraordinary favour which they found from some great persons in his Court wherein they had this notable clause concerning Ireland IT doth not a little also encrease our dangers and feares this way to understand the miserable condition of your Kingdome of Ireland where without controle the Popish Religion is openly professed and practised in every part thereof Popish jurisdiction being generally exercised and avowed Monasteries Nunneries and other superstitious houses newly erected re-edified replenished with men and women of severall Orders and in a plentifull manner maintained in Dublin and most of the great Townes and divers other places of that Kingdome Which of what ill consequence it may prove if not seasonably repressed we leave to your Majesties wisdome to judge But most heartily beseech you as we assure our selves you doe to lay the serious consideration thereof to your Royall pious heart AND THAT SOME TIMELY COURSE MAY BE TAKEN FOR REDRESSE HEREIN Had this pious prudent timely advice been then harkned to and followed to purpose it might no doubt through Gods concurrence with it have prevented that horrid Rebellion those bloody Massacres of some hundred thousands of poor English Protestants in and devastation of that distressed Kingdom which have broken forth and been perpetrated there of late almost to the utter extirpation of the English and Irish Protestants the ruine of that Kingdome and infinite losse yea eminent danger of this our Realme to boot But this Popish Prelate though he then certainly knew this Remonstrance to be most true out of an inveterate hatred to the Parliament and a desire to promote the Catholikes designes there instead of perswading his Majesty to hearken to this true information and wholesome advice of his faithfull Commons drew up a most pernitious malepert Answer with his owne hand in his Majesties name against this Remonstrance which he presented to his Majesty wherein he incensed him against the Commons charging them not onely with misinforming but traducing his Majesties government by this clause concerning Ireland in this dishonourable language produced and read under his owne hand out of the Originall draught attested by Master Prynne FOR Ireland We think in case of Religion 't is not worse then Queen Elizabeth left it and for other affaires 't is as good as we found it nay perhaps better and We take it a great disparagement of Our government that it should be urged that new Monasteries Nunneries and other superstitious houses are erected and replenished in Dublin and other great Townes in this Our Kingdome for we assure Our Selves Our Deputy and Our Counsell there will not suffer God and Our government so to be dishonoured but We should have had some account of it from them and We may not endure thus to have Our good People misled with shewes Which in plaine tearmes is but a giving the House of Commons the Lye and a slandering of them as false Informers both to the King and people By which wicked practice their Remonstrance was rejected as a slanderous Libell and their Councell not pursued the dolefull effects whereof we now experimentally feele and rue That this Prelate when he made this Answer certainly knew of the grand encrease of the Papists in Ireland and that they had then upon the matter obtained a publike toleration will appeare by a paper found in his Study produced at the Barre thus endorsed with this Archbishops own hand 1626. The Bishops of Ireland about a Toleration feared The Judgement of the Arch-bishops and Bishops of Ireland concerning toleration of the Papish Religion by publike Protestation THE Religion of Papists is Superstitious and Idolatrous their Faith and Doctrine erronious and hereticall their Church in respect of both Apostaticall to give them therefore a toleration of Religion or to consent that they may-freely exercise their Religion and professe their Faith and Doctrine is a grievous sinne and that in two respects First it is to make our selves accessary to their superstitious Idolaries Heresies and in a word to all the abominations of popery but also which is a consequent of the former to the perdition of the seduced people which perish in the deluge of the Catholike Apostacy Secondly to grant them a toleration in respect of any money to be given or contribution to be made by them is to set Religion to sale and with it the soules of the people whom Christ our Saviour hath redeemed with his most precious blood And as it is a great sinne so it is a matter of most dangerous consequence the consideration whereof we leave to the wise and judicions beseeching the zealous God of truth to make those who are in authority zealous of Gods glory and of the advancement of true Religion zealous resolute and couragious against all Popery Superstition and Idolatry There were likely to be granted to the Papists in Ireland many priviledges and withall a toleration for their Religion in the consideration of the payment of a great summe of mony This Easter tearme 1626. there was a great meeting of all the chiefest of the whole Kingdome and the Archbishops and Bishops c. and it was likely to be concluded Doctor Dâ—wanm Bishop of London-Derry April 11. preached at Dublin before the Lord Deputy and the State his Text was Luke 1. at the 79. In the midst of his Sermon he openly read this Protestation above written subscribed by the Archbishops and Bishops of Ireland and at the end he boldly said And
evasions that this Picture was conceived to bee the picture of God the Father as Master Caryl deposed not a picture of him in truth It is a most childish evasion for the Scripture is expresse That God being a spirit an invisible infinite Essence can have no true pillure likenesse or similitude made of him by any corporall visible representation Isay 40. 18. to 27. c. 46. 5 6 Acts 17. 29. Rom. 1. 23. 24 25. whence every such Image of God is tearmed a lye in Scripture Isay 44. 20. Hab. 2. 18. Rom. 1. 25. c. And if ever any Image of God were a lye then certainly this as hath bin proved Now whereas he pretends it appeared not it was adored and idolozed till the hearing it is certaine it appeared to Mr. Sherfield long before the hearing or demolishing of it as he deposed in his answer and this appearing by witnesses upon Oath to the Bishop and whole Court when the cause was heard made his unjust and heavy censure farre more abominable to God and man Eghtly Mr. Workman was principally censured for his preaching against Images though his expressions were the very words of our Homilies The other particulars vvere all justifiable true no wayes censurable except the sixt which was pretended but not proved Therefore his censure most unjust and his censuring of some of those of Gloucester that joyned in a grant of Annuity to him under the City Seale though the Fine was but small and afterwards remitted was far more unjust 1. Because the grant of this Anpuity was not only an act of Charity but justice and equity punishable by no Law and highly to bee commended 2ly Because they were censured in their privat naturall Capacity for what they acted only in their politique as Members of the Corporation under their Common Seale wherein the whole City were engaged as much as they 3ly Because they damned this grant of which they had no cognisance to starve a faithfull Minister and his Family who had no other Livelyhood As for his prohibiting him to teach Schoole to practise Phisick when he had put him from his Ministry without any just cause it was a treble tyrany and oppression he being enforced to take this course only to supply himselfe and his family for which the Law of God and nature enjoynes him to provide unlesse he will be worse then an Infidell and doubtlesse he must needs be worse then any Infidell who had the heart to do it upon such a poore pretence that he might infect others with his opinions to wit of the unlawfullnesse of Images in Churchs or private houses the very approved resolved Doctrine of our Statutes Homilies Injunctions Writers Church 9ly For that he alleageth by way of justification and excuse touching the most barbarous censures of Mr. Prynne Mr. Burton Dr. Bastwick We reply 1. That his hand was to all the Warrants for their Illegall commitments crose imprisenments before their censures That the Books for which they were questioned were neither scandalous Seditious nor Schismaticall but necessary Apologies Pleas against his unjust tyrannicall proceedings in the High Commission and Popish Innovations in the Church to subvert our Religion That himselfe in his Starchamber Speech and Heylin and Dove after him confesseth justifieth the truth of these Innovations wherewith those Bookes did charge him all which the former and this present Parliament have unanimously complained off and voted to be illegall Popish destructive to our Religion Therewere these Bookes were neither Scandalous nor Libellous 3ly Both the proceedings and sentence against them are voted adjudged by both Houses to be altogether illegall unjust barbarous contrary to Magna Charta the Lawes of the Land and liberty of the Subject and unparralel'd in any age therefore ordered to be utterly rased and taken off the file as unfit to remaine upon record to prejudice posterity 4ly Their prosecution proceeded principally from him the Orders for shutting them up close prisoners denying them pen inke paper and speech with one another were procured by him The Orders for denying them liberty to put in their Answers under their owne hands taking them pro confesso were made when himselfe sate and Voted in Court being both prosecutor party and Iudge the sentence was given He sitting in Court though particularly excepted against though he gave no Vote in the Censure it selfe yet al knowe he was the cause and contriver of it before it was given yea he approved and thanked the Lord for it in his Speech when it was given caused it to he most seveerly executed when given against the will of those that gave it instigating his Majesty to the bloudy execution of it afterwards when executed denyed Mr. Pryns servant liberty upon Rayle to attend him during his wounds set his hand first to all the Warrants for sending them to and close imprisoning them in remote Castles and after that for banishing them into forraigne Islands where they were so strictly mewed up that neither freind Wife Children could have the least accesse unto them for their releife nor they procure liberty of pen inke or paper to write unto them for necessaries Yea had not he ingaged his extraordinary power and malice in their prosecution neither the Court Iudges Officers nor Lords had bin so extravagant so unjust in their proceedings Censures Executions against them nor their Councell so over-awed as they were nor they denyed liberty to answer for themselves and to impeach their Opposites by a Crosse Bil which if admitted as it ought of right and justice it would have prevented their heavy Censure elsewhere which probably would have falne short of this he is now likely to incurre All which considered this part of the charge stickes fast upon him in each particular 7ly Himselfe sent for Dr. Featly and commanded him to carry his Sermons to his Chaplin to peruse who thereupon expunged this and other passages out of them after they were printed to please his Lord and his Chaplains Act in this case is his own And though other passages against Images remained yet no reason can be given for expunging this being the direct words of the Homily but his complyancy with the Papists Yea Dr. Featlie sweares expresly that he did complaine of it to Sir Edmond Scot who told him it would bee bootlesse to complaine to the Archbishop who would undoe nothing his Chaplaine had altered 8ly For the Popish pictures we have proved them printed in London by the Archbishops own authority and direction that himselfe saw and approved them whiles in printing being the very same with those his Chapell windowes the Masse-Booke and Boetius a Bolswort found in his study That they were ordinarily bound up in Bibles and sold in shops of which the Stationers complaining to him he thereupon gave them the foresaid answer himselfe But that the Lords of the Counsel gave any such order he produceth no proofe at all In few words if the pictures were lawfull to bee
within the Church least they should be polluted with the feet of those who passed by 8ly That none should touch the consecrated Altars Vessells Vestments or be enabled to keep them but consecrated persons 9ly That if the Altar of any Church were renewed or the walls new built or defiled with murther blood-shed or the meeting or burying of Hereticks therein that then it should be re-consecrated otherwise not 10. That no man whatsover should presume to build any Church before the Bishop of the City first came to the place fixed a Crosse thereon and the Patron informed him what stipend he would alow for the finding of Tapers Gardians to keep it Priests to Officiat in it agree to have it consecrated and to sprinkle the floore and Court thereof with holy water Of latter times many Ethnicall superstitious Exercismes Conjurations Vnctions Ceremonies Notions and frantick inventions have bin added by Popes and Prelates to these consecrations recorded at large in the Roman Caeremonialls Pontificalls Thomas Beacons Reliques of Rome Mr. Calfehill and others whereby it will appeare to be most Popish superstitious in the highest degree whatever is pretended to the contrary Whereupon it was exploded condemned by our Church State Bishops and other writers in the beginning of Reformation as Popish Jewish Superstitious and by forraigne Protestant writers See Aretij Problemata Locus 121 De Encaenijs as we have formerly proved Therefore it must needs be a Popish designe in this Archbishop to revive it now For his Argument that Churches cannot be called Holy unlesse consecrated by a Bishop it being his consecration that makes them so We answer 1. That Bishop Pilkinton and others define this very Doctrine of his to be Popery as we haye proved so doth Aretius too Secondly That the most Holy Place was so stiled though never consecrated 1 King 8. 6. 10. So Jerusalem is called very frequently the Holy City Matth 4. 5. c. 27. 53. though never consecrated And God told Moses the place whereon thou standest is holy ground Exodus 3. 5. though never consecrated by a Bishop Thirdly Our owne Homilies informe us That the Church is counted and talled Holy not of it selfe nor yet for its consecration by a Bishop but because Gods people resorting thither are holy and exercise themselves in holy and heavenly things Fourthly The hearing and preaching of Gods Word Prayer and receiving the Sacraments therin are sufficient of themselves to sanctifie and make it holy without any other consecration See 1 Tim. 45. Centur Mag 3. and 4. c. 6. Aretij Problemaia Locus 126. who resolves further against this superstition Vana est etiamilla superstitio quod dicunt Nisi dedicatur Templum non posse ibi preces haberi non exandiri orantes non rectè praedicari verbum Dei nec Sacramenta administrari quae sententia MANIFESTE JVDAISMUM RESIPIT Christus tamen praemonstravit Horam nunc esse ut veri adoratores nec in monteistonec Jerosolymis sed ubique lieorum Deum adorent in spiritu veritate Athanasius sane non erubuit preces habere populum ad audiendum verbum Dei convocare in Templum Alexandrinum majus quamvis nondum esset Dedicatione consecratum nondum enim jusserat Imperator Id nostri hodie magnum nefas ducunt Fifthly sanctification in its owne nature is nothing else but a sequestring of any thing from a common or ordinary use to a religious and sacred purpose And this may be done without a Bishops exorcisme or conjuration in which respect the first borne first fruits and oblations among the Jewes were termed Holy though never solemnly consecrated because appropriated and devoted unto God For his other Argument that if places bee not holy persons cannot be so and our Church allowes of the consecration of persons Ergo of places It is both a fallhood and absurdity For first it is God and his Spirit only that make persons holy not Prelates who never sanctifie places as they do persons Secondly Our Church allowes only of the Ordination not consecration of Bishops and Ministers confirmed by Statute many of whom ordained such are so far from being holy that they are most polluted and unclean but not of consecrating Churches utterly exploded by the Common Prayer Booke and book of Ordination comprising all the authorized Rites and Ceremonies of our Church whereof consecration of Churches is none And thus much in answer to his defence in generall for consecration of Churches Secondly For the particulars Objected our witnesses depose that his comming to Creed Church was pompous not decent that he fell downe on his knees to pronounce the place and ground holy in the name of the Father Sonne and Holy Ghost not to adore and pray to God which the Examples of Moses Aaron and Hezekiah warrant not who never fell down at the Tabernacle door not bowed the head and worshipped to consecrate either the Tabernacle Temple or Altar And whereas he objects that his pronouncing of the place holy as soon he entred into it was legall c. we answer 1. That himselfe avers that no Church or place is legally holy before it be consecrated and when he pronounced it holy upon his entrance to it hee had not consecrated it therfore by his own doctrine it was not legally holy when he pronounced it so Secondly If our Churches be legally holy by their consecration then the consecration of our Popish Prelates in times of Popery with superstitious Popish Ceremonies conjurations Exorcismes enoylings processions sprinklings with holy water made them so since most of them were onely consecrated in though none re-consecrated since the times of Popery And if such Popish consecrations make them legally and really holy then they are of as great efficacy at his owne or Bishop Andrewes his forme and no difference at all between them Thirdly For Iustinian he makes no mention at all in that Title of consecration of Churches and stiles them holy Churches only in respect of the holy duties publikely performed in them For his throwing up of dust two witnesses expresly depose it which must overballance his own bare negation and there is so little difference between dust and ashes that they are usually coupled together as Synonimaes in Scripture and Authors That he took his forme from Bishop Andrewes is only averred by himselfe nor proved by any witnesses but that it agrees with that in the Pontificall which we found in his Study even in terminis is most cleare and therefore we cannot but presume he derived it from thence However if Bishop Andrewes imitated the Pontificall and he Bishop Andrewes the charge is still alike both of them imitating and complying with the Pope herein He grants his prayer taken out of the Pontificall therefore no doubt the rest especially his frequent bowings and Jackanapes trickes at the Altar which he cunningly pretermits and answers not For Dr. Ienison he objected only his preaching against Images to him at his censure
and had as great an influence upon it if not power and activity in it as in Oxford giving all encouragement to the Arminian party there advancing them to Headships and other preferments For the Considerations they are written with his owne hand savour of his stile spirit That Bishop Harsnet was the compiler of them is but his owne averment without proofe or probability and admit they were his in the penning yet certainly they were his owne in the contriving executing and so were the Instructions though drawne up in his Majesties name and sent to Archbishop Abbot who must be ordered to send them inclosed in a Letter unto him onely to colour the Plot as if it were not his whereas the Originall under his owne hand discovers the contrary Fiftly the purging of those objected innocent orthodox passages even out of two Bishops Letters by his Chaplaine was certainly by his owne command else his Chaplaine durst not be so bold with his Superiours of such note and eminency who if they consented to this purgation at all it was onely as Mariners consent to throw over some of their goods into the Sea in a storme least the whole Ship and fraight should be lost either this must be expunged or the whole Book suppressed and all under pretext of his Majesties Declaration and the Churches peace neither of which could restaine Arminian Books from the Presse And whether the Stationer Butter deserved to be imprisoned without Baile or Mainprize in the Fleet to be Articled against in the high Commission to sustaine the losse of all his Books and suffer other penalties for printing these passages the best part of his Book without which the Letters themselves were meere Ciphers fragments let the indifferent judge till the Archbishop can produce an Arminian Stationer punished in this sort for printing Arminian Treatises contrary to the Kings Proclamation and Declaration Sixtly our Evidence sufficiently proves that the revocation of the Articles of Ireland proceeded orinally from him who was virtually though not corporally present there in Doctor Bramhall Master Chapple and his other Arminian instruments and the Lord Deputy Wentworth who had neither power nor malice sufficient to effect such an Arch-exploit without his omnipotent concurrence and abuse of his Majesties authority For that of King James that he never censured Arminius for an Heretick nor his opinions for Heresie but onely Vorstius the contrary is most apparent by his very words in his Declaration against Vorstius pag. 15. to 33. where he stiles Arminius that Enemy of God Arminianisme HERESIE Arminians Heretiks and Atheisticall Sectaries Bertius his Book of the Apostacy of the Saints a blasphemous Book and this his Doctrine a wicked Doctrine an abominable Heresie So that all particulars of this his heavy Charge stick still fast upon him Tenthly I am charged with various attempts and endeavours to undermine the true Protestant Religion established in our Churches and set up Popery in its stead by maintaining Printing publishing all kind of doctrinall points of Popery and hindering all publike opposition against them which generall was branched forth into sundry particulars which I shall answer in their Order The first is The authorizing printing dispersing of sundry popish Doctrines Books and the prohibiting the contary impressions to refute them by vertue of a Decree made in Star-Chamber by my Procurement the 1. of July 1637. by colour whereof it is objected divers old printed Books were prohibited to be reprinted imported as the English Geneva Bible with marginall Notes the printing whereof I endeavoured to suppresse abroad in the Netherlands as well as at home The questioning of Master Gellibrand in the high Commission for his mans publishing an Almanack according to Master Fox his Calander in the Book of Martyrs wherein our English Martyrs names were inserted in stead of popish Saints whom Doctor Pocklington abused in print my checking threatning of Mistris Griffin for reprinting Thomas Beacons Display of the Poposh Masse my calling in of the Palsgraves Religion the deniall of reprinting Master Fox his Acts and Monuments Bishop Jewels Works and some part of Doctor Willets for refusing to license new Books against Popish errours and calling in of Mr. Prynnes Master Burtons and others Books against popery yea questioning them with sundry Printers and Stationers in the high Commission for printing publishing Books against the Papists and Arminians my licensing countenancing divers popish bookes lately printed dispersed to infect and poyson his Majesties people with popish errours as Francis Sales his Book Christs Epistle to a devout Soule Bishop Mountagues Doctor Pocklingtons Doctor Heylins Doctor Lawrences Reeves Shelfords Chownaeus Staffords Books and Sermons The lives of the Emperours the popish Index Biblicus my owne Speech in Star-chamber and others wherein divers grosse points of popery and superstition mustered up under divers heads are comprized many of which were complained of by Master Prynne in his Crosse Bill in Star-Chamber suppressed by my meanes and by Master Burton in his For God and the King for which they were unjustly censured in the Star-Chamber to which Master Croxtons Letter to me with a crosse in the front approving most grosse Auricular confession in the open Church is subjoyned To which I answer First That the Decree in Star-Chamber was the act of the whole Court who likewise ordered it to be printed not mine That it was made onely to regulate the abuses of printing That the Stationers themselves desired approved and gave me thanks for it Secondly That the English Bible with Geneva Notes was onely tolerated and connived at not allowed heretofore that some passages in it were abused and very ill use made of them as among others that in the first of Exodus which teacheth men not to obey the commands of Kings King James himselfe in the Conference at Hampton Court pag. 47. publikely declared his dislike of this translation as the worst of all and thereupon took care for a new translation to be made but withall gave this Caveat that no marginal Notes should be added to it having found in them annexed to the Geneva translation some Notes very partiall untrue seditious and savouring too much of dangerous and traiterous conceits As for example the first chapter of Exodus and the 19. verse where the marginall Note alloweth disobedience unto Kings The endeavour to suppresse it in the Netherlands was not any extent of my power thither but the act of Sir Will. Boswell the Kings Agent there who did but his duty therein Thirdly for Master Gellibrands Book it was printed not in forme of a Calender but Almanack it was published to discountenance the old Saints and was a meer innovation contrary to all former Almanacks in use among us and to that in the Common-prayer book That the Queen sent to me about it I could not help that That I told Master Gellibrand he laboured to raise a faction in the Court I remember not the words and if he did
of their complaint That it would introduce a Ministery independent on the Bishops is a false surmise since none were recommended to officiate or preach at any of the purchased Impropriations but by speciall license of the Bishops in whose they were and none were presented to them but conformable men free from all just exceptions if he could justly except against ought in their proceedings Master White deposeth he offered that he himselfe should rectifie it so as the work might proceed but this would not content him but they must be suppressed and criminally proceeded against That he did it in a legall way is no justification nor excuse since those who work and accomplish mischiefe by colour of Law are worse then open Tyrants For the sentence no doubt it was most unjust and so the Earle of Dorset who was present at it told the King himself affirming the buying in of Impropriations to be the best work that ever was set on foot for the Churches good his owne beging the Impropriations in Ireland from the Crowne for the pretended good of the Church proves it infallibly against himselfe But that the Judges onely must answer for this unjust sentence not he is a meer Nonsequitur because the Law resolves that Plus peccat Author quà m Actor and the Judges had never given such an unjust sentence in this cause had not he by his violence power fraud interressing the King himselfe against the Feoffees over-awed swayed the Judges to swarve from the rules of Piety and Justice That some of the revenues of purchased Impropriations were contributed towards the maintainance of Saint Antholins Lecturers is true but that it was a mis-imploying by them contrary to trust or that any unworthy or unconformable Ministers were put into them is a grosse falshood disproved by Master White upon Oath However had it been true he should then have reformed the abuse not utterly destroyed the good work so much conducing to Gods glory and the peoples edification For Heylins Sermon it was presented to retained approved yea himselfe advanced by him and no doubt he preached it by his direction As for Master Foxly he did not onely check but persecute imprison and most barbarously handle him to his undoing onely for his promoting this pious project even after he had quite overthrowne it and openly vaunted of this his wickednesse All which considered each branch of this charge sticks most immovably upon him notwithstanding all his evasions to shake it off The sixteenth charge urged against me is That I have endeavoured to cause division and discord between the Church of England and other reformed Churches and endeavoured to suppresse the Priviledges Immunities of the reformed Dutch and French Churches in this Kingdome wherein it was objected First that I esteemed them no Churches of God or Christ at all because they â—â—nted Bishope which they endeavoured to prove by mine owne Conference with Fisher Bishop Hals Propositions approved by me and Bishop Mountagues Book authorized by my Chaplaine Secondly that I deemed their Religion and ours not to be one but different and their Religion not to be the true Religion Upon which ground I grew angry with Master Ruly and caused the Letters-Patents granted by the King for a Collection for the Palatinate Ministers to be revoked after they had passed the great Seale and a clause in them to be expunged to their great injury and scandall as Master Wakerly and Master Hartlib attested Thirdly that I caused the Declaration of the Faith and Ceremonies of the Pals 〈◊〉 Church to be called in and suppressed Fourthly That I molested the DUTCH FRENCH and WALLOONE reformed Churches in England sundry yeers and infringed their ancient Priviledges by my Injunctions in divers particulars To this I answer in generall that I deny both the Charge and Article and that I have endeavoured to promote and preserve peace between the Protestant Churches abroad and encouraged Master Dury who was imployed to make a reconciliation between the Calvinists and Lutherans beyond the Seas as I could evidence by sundry of his Letters therefore I had a good affection to these Churches and no intent to make any discord between them To the objected particulars I answer First that in my Conference with Fisher I cite only St Jeroms words to prove a difference in order and degree between a Bishop and ordinary Presbyter and inferre from his words as his opinion not mine so even with him no Bishop no Church But it hath been objected that Bish Mountagues Book determines expresly that there can be no Church without Bishops nor Ministers but such who are ordained by Diocesian Bish distinct from an ordinary Minister and that no Minister no not in case of necessity can be ordained by any other therefore the forraign Protestant Churches which have no such Bishops and their Ministers being not ordained by Bishops but other Presbyters can be no Churches nor Ministers I answer that this Book and opinion of his concernes not me being none of mine but the Authors Yea but I maintained and approved the same opinion in effect in Bishop Hals Propositions touching Episcopacy to which I endeavoured to procure a generall subscription pressing it upon others and therein I determine That there was no Church of Christ upon earth ever since the Apostles times governed otherwise then by Bishops and that this government is unalterable and ought to be perpetuated in the Church to the end of the world Which doth wholly unchurch all the reformed Churches and resolve them to be no Churches of Christ I answer that these Propositions were sent me by Bishop Hall of his owne accord that what I did in them was by his consent neither were any pressed to subscribe them nor they propounded concludingly And though Episcopacy be not alterable yet it may be regulated That it is unalterable Bishop Bilson hath proved it long since it continuing so in all Churches at least fifteen hundred yeers after Christ and is allowed approved by the Book of Ordination yea Master Calvin himselfe on that of John As my Father sent me so send I you acknowledgeth the perpetuity of Bishops in the Church Secondly I deny that I esteem the Reformed Churches Religion ours not to be the same true it is we they differ in some particular points of Doctrin as wel as in Disciplin but this makes us not wholly to differ in Religion nor did I deny their Religion to be true As for Master Ruly I used him very civilly with all respect and promoted the Collection for the Palatinate all I could having received a Letter from the Queen of Bohemia for that purpose True it is I caused the objected clause in the first Patent of the Collection to be altered but it was by the Kings direction who gave order for it upon my acquainting him therwith and I conceive there was ground enough to doe it First because some of the Palatinate Divines as Paraus upon the
Romans differed from our Church in some points of Doctrine touching the Kings Supremacy concurring therein with the Papists for which his Book was here publickly condemned burnt and likewise in some other points therefore it could not be properly said that their Religion and ours was the same in all particulars Secondly it seemed to determine a great controversie between Protestant Divines among themselves and likewise between them and the Church of Rome whether the Pope be Antichrist which was never yet determined by any Councell and of which there is great doubt and difference in opinion even among the learned Now I conceived it a very unfitting thing to determine such a doubtfull controversie definitively by Letters Patents under the great Seale which is not yet resolved in the Schooles Upon these grounds the King thought fit to revoke the Patent though it were under the Great Seale which I had no power to recall but the KING onely Thirdly I deny that I called in the Declaration of the Palsgraves Religion neither doe I rememeber any such thing Fourthly it is true that I questioned the Dutch and Walloone Churches but not for any ancient Priviledges but onely for their encroachments beyond their priviledges to the prejudice of our English Churches and Parishes wherein they lived yet my Injunctions and proceedings towards them in this kind were so faire and just that they rested satisfied with them and returned me speciall thanks for my favour towards them and their Congregations therefore I much mervaile that this my carriage should be so much blamed as to make it a CAPITALL CRIME and CHARGE against me To this was replyed in the generall that the premised proofes with his late military proceedings against the Scots for complying with those Churches in their Doctrine Discipline Government sufficiently evidence his enmity to his opposition against those forraigne Protestant Churches because they had no Bishops insomuch that he blamed Bishop Hall for dealing so mildly with them in his Book for Episcopacy which he submitted to his censure where on the contrary he is so zealous of the Popes honour that he could not but complaine to the King of some harsh passages in it bestowing the Title of Antichrist on his Holinesse and procured a speciall command from his Majesty to the Bishop to expunge them to gratifie the Pope yea his purging out the objected clause in the Kings Patent and suppressing of the Declaration of Palatinate Churches Faith and Religion argues little affection in him to those Churches and much inward rancour against them but a very high esteem of Rome As for his encouraging of Master Dury in his designe of reconciling the Calvinists and Lutherans Master Dury undertook this worke without his privity or advice and found so small encouragement from him that he oft complained thereof to his friends as we are credibly informed To the particulars we reply First that in his Conference with Fisher he doth not recite but misrecite and pervert Saint Jeroms words and opinion who dogmatically resolves in his very Epistle to Evagrius which this Archbishop quotes and elswhere That Bishops and Presbyters Jure Divino are both one and the same as well in Jurisdiction as Office and that Presbyters have the power of Ordination as well as Bishops Therefore his appropriating of the word Sacerdos and Jeroms saying Vbi non est Sacerdos non est Ecclesia to Diocesian Bishops which he cleerly meanes of Priests and Ministers in generall is a grosse perverting of Jeroms meaning and his inferene thence So even with him NO BISHOP and NO CHVRCH is only a Declaration of his owne private opinion not of Jeroms who held no such Prelaticall Paradox For Bishop Mountagues Book it was licensed by his Chaplaine presented to received approved by himselfe Bishop Hals Propositions were not onely interlined with but allowed under his owne hand as fit for a generall subscription and now he justifies them not onely by Bishop Bilsons opinion but likewise by Master Calvins as great an enemy to Bishops as Saint Jerome whose words he wilfully perverts as he did his in applying that to Diocesian Bishops which he spake onely of ordinary Ministers who succeeded the Apostles in their Ministeriall Function In briefe his owne Conference together with Mountagues Book and Bishop Hals Propositions approved by him doe necessarily unchurch all the reformed Protestant Curches un-minister all their Ministers and make them no Churches no Ministers of Christ whereas he averres the Church of Rome to be a true Church and her Priests to be true Ministers as we have formerly proved therefore he must needs be guilty of the extreamest malignity and anmity against them what ever he pretends to the contrary Secondly he denies and yet at last justifies and maintains what we charge him with to wit that he denies the Religion of forraign Protestant Churches to be the same with ours or to be true Religion he instanceth in the opinion of Paraeus whose Commentary on the Romans he caused to be burnt as erronious when as he writes no more then Bilson did before him whom himself hath cited in defence of Episcopacy other orthodox Writers of our Church have maintained publickly for truth before since As for the burning of Paraus his Book being of a forraign Nation and no Subject to our King without summoning him to defend himselfe it was an unjust rash inconsiderate action to say no more as his Son hath manifested to the world in print who hath justified his Fathers opinion to the full as orthodox However the extravagant opinion of one Palatinate Divine in point onely of the Kings Supremacy not about any Article of Faith cannot make the reformed Churches and ours to be of different Religions especially since he argues in his Star-chamber Speech that the Papists Religion and ours are both one though we differ in some private Tenets Yea his deniall of the Protestants Religion in forraigne parts to be the true Religion when as he contends that Rome is a true Church argues his virulency against the one and good affection to the other Thirdly the calling in of the Declaration of the Palsgraves Religion is directly and punctually proved to be his act its impudency therefore in him to deny it and policy not to remember it Fourthly for the purgation and revocation of the Letters-Patents he not onely confesseth but shamelesly justifies it most undutifully laying the blame the scandall of it on the King himselfe who did naught therein but by his instigation and that upon two false scandalous grounds First that the Religion of the forraigne Palatinate Churches and ours differ and are not the same then which falshood nothing can procure a greater scisme and juster ground of scandall between us and those Churches Secondly that no Councill had defined the Pope to be Antichrist of which there was great variety of opinions amongst Protestant Divines touching the same unfit to be decided by the Kings Letters-Patents Therefore
296. 338 339. Cardinal Barbarino Patron of the English Nation head of the Jesuits here his endeavors to reconcile us to Rome and entertainment of Secretary Windebanks Sons at Rome p. 242. 422 423 445 446 447. Dr. Bastwicks Mr. Pryns and Mr. Burtons unjust Censures by Lauds prosecution for opposing his Popish Innovations and the illegal proceedings against them p. 110 to 114 488 to 497 513 517 518 519 520. Dr. Bayly an Arminian promoted by Laud p. 356 359. Beacons Reprinted Book against the Masse called in by Laud upon a Iesuits complaint and the Printer threatned to be suppressed p. 189 190. 513 514 516 Dr. Beal an Arminian and Popishly affected Lauds creatures advanced by him p. 73 193 357 359. Tho Becket an arch-Traytor prayed to Christ invoked to save us by this Traytors blood Passages against him purged out of new Books Epist Ded. p. 293. Beckington Church Wardens most cruelly persecuted Excommunicated forced to publique Recantations to the breaking of one of their hearts for not removing and railing in the Lords Table Altarwise by Lauds direction p. 97 to 101 488 489 494. Bishop Beedles Letters to Laud of the strange encrease of Popery and boldnesse of the Popish Prelats Priests and party in Ireland p. 436 437. Mr. Bendy his Testimony p. 71. Mr. Bernards Censure in the High Commission and cruel usage for praying for the Queens Conversion and preaching against Popery Arminianism and their dangerous encrease p. 362 to 367. 535 536 Bibles with Notes prohibited seized and the importers of them punished by Laud p. 124 181 182 454. 513 515 516 529. A Crucifix embroydered on his own Bible p. 66. 470 Popish Pictures of Christ the Holy Ghost Crucifixes and the Virgin Mary printed and bound up in English and Latin Bibles by Lauds direction and those to be called the Archbishops Bibles p. 109 110. 471 491 497 515. The Popish Index Biblicus here printed and bound up with our Bibles to corrupt them p. 243 244 513 514 519 Mr. Birkets vexation in the High Commission for removing the Table out of the Rails at the Sacraments Administration and not bowing at the Name of Jesus p. 96 â—7 488 494. Lordly Bishops passages concerning theÌ„ expunged out of new Books p. 293 394 Their jurisdiction and superiority over other Ministers claimed by Laud and his Confederates not from the King but Iure Divine Bishop Halls Letters book Propositions to Laud concerning it No true Churches without such Bishops p. 227 to 299 293 294. 389 390 540 541 The Bishops of Irelands Protestation against toleration of Popery p. 434. Bishops Popish and Arminian preferred by Laud p. 335 to 355. 530 531 Books against Popery Arminianism suppressed in defence of them Licensed by Laud and his instruments who purged the most material passages against Popery out of new printed Books prohibited the reprinting of old and restored Popish Books when seized contrary to the Statute p. 178 to 348 453 455. 512 to 530. Bowing to or towards the Altar and at the Name of Iesus borrowed from the Papists yet enjoyned by Laud p. 63 64. 71 79 80 81 152 361 467 468 469 473 474 475 486 487 515 520. See Altar Dr. Bramhall his Letter to Laud from Ireland and his Agent there p. 82 179 355. 512 Dr. Bray Lauds houshold Chaplain an Arminian a Licenser of Popish purger of Orthodox Books yet promoted by him p. 108 109 186 253 234 258 261 c. 354. 357 360. 524 to 529 Sir Nathaniel Brent his testimony of Laud his Popish inclination company and proceedings in his Metropolitical visitation by his directions p. 59 62 64 71 79 80 89 90 91. 410 411 413. 418 419 545 546 Mr. Brodes testimony of St. Giles p. 428. Dr. Brooks Letter and Book to Laud against Predestination and the Parliament p. 167. Dr. Brown his Adoring of bowing to the Altar and Crucifix in the Kings Chappel p. 69. 473 475 Advanced by Laud p. 347. Duke of Buckingham advanceth Laud makes him his Confessor and intimate Counsellor writes Letters to and receives Letters from him when in Spain France to make up the Matches there Author of the K. Voyage into Spain to corrupt him is his Religion p. 416 417. 547 548 549 Bulls passages against Popes Bulls deleted p. 322 c. C Calvin passages in his praise deleted his person words abused perverted misrecited by the Archb. to justifie Images real presence p. 293 462 463 464. 499 504 505 506 514 520. His censures of Images in Churches dancing and pastimes on the Lords day Ib. CambridgeVniversity infected with Popish Innovations Doctors Doctrines by Laud and his instruments p. 73. 74 192 193 359 476 to 479 Candlesticks and Tapers on Altars borrowed from the Papists introduced and used by the Archbishop p. 62 122 123 479 487. Canonical hours observed justified by Laud who digested his private Devotions into them p. 67 208. 471 472. Canons made 1640. Voted illegal and charged on the Archbishop p. 12 26 29 39 44. Canons pressed by him on the Church of Scotland p. 32 33. Cardinalship twice offered to Laud and expected by other Englishmen p. 432 433. 548 550 Bishop Carltons Book against Mountague and Arminianism suppressed and Mountague made Bishop in his place p. 159 161 162. 507 508 Cathedrals visited infected with divers Popish Ceremonies Innovations Injunctions Statutes by Laud p. 59. to 57 204 205 206. 536 537 538 Ceremonies Popish introduced passages against them expunged p. 295 299. Mr. Chaloners testimony against Laud p. 414. 415. 545 546 547 Chaplains Popish and Arminian preferred to King and Prince by Laud p. 356 357. 517 529 532 533 Champneys his Arminian Letter Reprinted by Dr. Martins and Lauds License as the Doctrine of a Church though Refuted by Veron and Crowly long since as contrary thereunto A strange imposture discovered by Mr. Prynne p. 168 169. 507 508 510 511. Mr. Chancyes Censure and Recantation for opposing the Rails and preaching against the dangerous increase of Popery and Arminianism p. 93 94 361 362. 488 493 535 536. Mr Chapple a grand Arminian made Provost of the Vniversity of Dublin in Ireland to corrupt it by Laud where he vented both Arminianism and Popery p. 359. 533 Chappels Consecrated and adorned with Popish furniture by Laud p. 120 to 128. 513 520 King CHARLS his Pardon granted to the Archbishop of all Treasons c. under the great Seal after the beginning of his Tryal Epist Ded. He deems Lauds death blood meritorious and a means to promote his Cause Ib. Popish Innovations in his Chappel and at his Coronation p. 67 68 69 70. 473 to 477 His warrants without Date procured by Laud for printing the Book of Sports altering the Gunpowder Treason Book and maintaining St. Giles a most dangerous Priest in Oxford p. 148 247 248 407 408. 522 577. Displeased with the Commons for questioning Mountagues Appeal whom he made a Bishop yet called in his Book by Proclamation p. 158 161 162. His
373. Rome justified by Laud and his complices to be a true Church not to have erred in fundamentals that men may be saved in it that her Religion is the same with ours and that our Bishops derive their succession from it p. 220 221 239 to 243 364 365 390 391 393 441 551 to 555. Rossetti the Popes Nuncio committed to Sir Toby Matthewes tuition by the Popes Bull p. 445 446. Master Ruly Bishop Lauds harshnesse towards him and why p. 391 392. S Sabbath Books written by Lauds instigation against the morality and strict sanctification of it sports works pastimes authorized and used by his meanes clauses for its sanctification morality the very name of Sabbath expunged opposers of its prophanation suspended prosecuted censured p. 128. to 155. 223. to 226 246. 337 338. 376 377. 382. 504 505 506 521. Sacraments ex opere operato convey not grace deleted p. 338 339. Sacrifice of the Masse Altar maintained passages against it deleted p. 201 202 225. 279. 339. 425. Saints Invocation and popish Saints justified passages against it deleted p. 213 214 293 425. Sales his popish Booke licensed by Lauds Chaplaine called in and burnt by Proclamation p. 186 187 188. the 513 514 515. popish poynts in it p. 191 195 to 215 Master Salisburies Sermon against popery and Arminianisme questioned by Laud p. 362. Satisfaction popish passages against it deleted p. 340. Second Service at the Altar enjoyned p. 378 379. Scriptures themselves expunged passages against their light and common peoples reading of them deleted p. 341. Shelfords popish Book opinions p. 186 196 199 209 210 225 226 c. Master Sherfields censure in Star-chamber for breaking an idolatrous popish Image and Lauds bitternesse against him for it p. 102 103 488 489 491 494 495. Doctor Sibthorps Sermon purged by Laud himselfe p. 245 246. 521 522. Sinne passages against living and continuing in it expunged p. 347. Skinner an Arminian made Bishop of Bristoll by Lauds meanes p. 354. Master Peter Smarts case and testimony p. 93 353 360 481 493 530. Smith a dangerous Jesuit and Smith Bishop of Calcedon intimate with Laud and Windebank who protected him p 448 to 456 557 to 562. Master Snellings censure in the High Commission by Lauds meanes for not reading the Declaration for sports p. 151 152. 504 505. Sparroes Sermon in justification of Confession p. 186 189 190 211. Anthony Staffords popish Booke Deifying the Virgin Mary justified by Laud p. 212 216 217 218 513 514 515 Doctor Sterne a popish and Arminian Divine preferred by Laud his defence of Confessions and Priests obsolution p. 193 396 359. Succession personall of Bishops made a Note of the Church and our Bishops lineally derived from Rome p. 220 221. Superstition passages against it deleted p. 294 295 296. Master Sparks testimony p. 183 184 243. T Baron Tanfields Order against Churchales p. 153. Tertullian mis-recited perverted by Laud for the use of Images who expresly condemnes all Images and the very art of making them p. 463 465. Master Thatchers testimony of Lauds favouring Priests c. p. 413. Master Thornes expulsion out of Oxford for opposing Arminianisme p. 174 175. Toleration of Papists passages against it deleted p. 245 246 342. Doctor Towers Letter to Sir John Lambe to prevaile with Laud to make him a Bishop and Orders for Lectures when made Bishop p. 354 378 379. Traditions justified p. 213. Transubstantiation and reall presence of Christs body in the Sacrament justified in new Books and by Laud himselfe passages against it deleted p. 35 202 203 204 322 323 324 332 333 342 514 515 526. Trent Councill magnified in printed Books p. 243. Master Bernard questioned for dispraising it p. 364. Treason against the Church and State as well as against the King c. held dangerous seditious Doctrine by Laud who questioned Master Bernard for it p. 364 365 366. Doctor Turners Letter of information to Laud against Doctor Prideaux in behalfe of Master Mountague p. 157 158. V Master Valentines suspention for not reading the Book for-Sunday-sports p. 382. Master Udney a Lecturer his permission by Abbot complained of to Laud p. 373. Veniall sins maintained in printed Books p. 211. Passages against them deleted out of orthodox Books p. 343. Veron his answer to Clampneyes p. 169 184. Master Vicars History of the Gun-powder Treason denied license p. 184. Vocation effectuall passages concerning it deleted p. 341 342. Vowes of Poverty and perpetuall Virginity Justiâ—â—cal and clauses against them deleted p. 222 225 325. Bishop Usher his strange speech to Sir Charles Coot and want of zeale to maintaine the Protestant Religion in Ireland Epist Dedic Very great with Laud Ibid. His Letter to Laud concerning the calling in of Bishop Downhams Book against the Arminians p. 172. concerning the Popes being Antichrist and the Papists brags of our Apostacy towards Rome p. 554. W Master Waddesworths testimony against Laud p. 449 559 561. Master Wakerlies testimony of Lauds carriage in purging the Kings Patents and ill opinions of the Protestant Churches p. 391 392. Wakes Churchales and Feasts of Dedication suppressed by the Judges revived by Laud and justifies their mischiefe and his pretences for them answered p. 128 to 149 505 to 507. Master Wallies testimony p. 184 109 110. Mr. Sam. Wards censure for preaching against popish Innovations and the encrease of popery by Lauds meanes p. 361. Mr. Rich. Wards Comentary on Matthew strangely purged p. 255 to 348. Dr. Weeks Lauds Chaplain denied by him yet proved under his hand a licenser of popish and purger of orthodox books p. 184 to 350. 357 528. Mr. Joh. White one of the Feoffees for Impropriations his testimony of Lauds carriage in this businesse p. 386 387. Master Thomas White his testimony touching the purging of Doctor Clarkes Sermons p. 254 255. Serjeent Wildes Speech at the beginning of Lauds Tryall p. 51 52. 53. Doctor Willets Works denied to be reprinted p. 134. Bishop Williams orders concernieg railing in Communion Tables p. 100. Master Willinghams testimony p. 109 110. 113 114. Mr. Th. Wilson suspended by Laud for not reading the book for sports p. 199 505 506. Wil-worship passages against it deleted p. 345 364. Secretary Windebank advanced by Laud intimate with the Popes Nuncioes Agents respected and his sons entertained at Rome by Cardinall Barbarino and others Panzani Father Joseph Father Phillips and his sons Letters to him a great protector enlarger of Priests Jesuits and Lauds instrument herein his imprisonment of Pursevants till they promised never to discover or prosecute Priests any more p. 443 to 452 554 to 562. Cardinall Woolseys charge for suffering innovations in Religion p. 458. Word of God passages for the reading hearing and diligent preaching of it deleted p. 345 346. See Preaching and Ministers Works passages that they merit not and are imperfect expunged p. 313 to 318 346 4â—5 Master Workmans censure in the High commission and Lauds most viollent barbarous proceedings against him for
Note Note Note Note Note Note Note Note Note Note Note M. Burdits case Note Note The Church-wardens of Beckingtons case Nota. Note Note Note Note Ferdinando Adams his case Note Nota. Ioh. Premly his case M. Hen. Sherfields case * Mr. Peter Thatcher Minister of the Parish and three others * Dan. 9. M. Iohn Workmans case * Hist of the Waldens par 3. l. 2. c. 9. * Speculum morale l. 3. p. 9. dist 9. * Summa virtutum vitiorum tom 2. Tit. de luxuria c. 3. Note 1 Cor. 6. 1 Cor. 4. Heb. 13. 1 Joh. 5. 21. 1. Cor. 10. 14. Levit. 17. 10. Numb 25. Deut. 31. Barach 6. Acts 17. Rom. 1. Psal 32. Wisd 13. 14. Deut. 4 Deut. 4. Aug. in Ps 36. 113. l. 4. c. 3. De ci vitate Dei Isay 42. 8. Deut. 27. 1 Cor. 3. * Homily against the perill of Idolatry Part. 3. Nota. Note Note Dr. Bastwicks Mr. Prynnes and Mr. Burtons Cases Note * Sunday no Sabbath printed 1636. His Innovations in consecrating Churches Chappels after the Popishmanner The Arch-bishops Innovations in consecrating Churches and Chappels His manner of consecrating Creed-Church Note * Were not their spiritual Bawdy-courts commonly kept in Churches such Note Acts 17. 24. John 4. 23 24. 1 Tim. 2. 8. Note John 4. Nota. * Nota. His Consecration of Saint Giles Church * See Summa Angelica Rosella Tit. Symonia * Ormerod his Pagano Papis semblance 37. 123 124 125. Francis de câ—â—y his first conformity c. 25. Dr. Remolds his conference with Hart. c. 8. divis 4. p 492. to 514. Artic. of Ireland Artic. 52. Bishop Latimer in sundry of his Sermons Linnen Hammer-Smith Chappell March 11. 1629. * Articles to be inquired of in the Visitation of the Arch-Deacon of Buckingham Anno 1625. Artic. 27. touching the Ministry * See Speeds Hist of Great Britain p. 1067 1068. a Expos in Aggeus c 1. and 2. De Vita Ob tu Mar. Buceri c Acts and Monuments Edit 1610. p. 1777. to 1788. * See Summa Angelica Rosella Tit. Consecratio Ecclesiae * Joan. de Aten Constit Dom. Othonis De consecâ— Ecclesia f. 5. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Tom. 2. p. 382. Fox Acts and Monuments a His Communion Book Chatechisme expounded b History of the Sabbath A Moderate Answer to H. Burton p. 50. to 56. 76. 80. 81. 110. 111. 112. c Innovations unjustly charged c. 10. 11. 12. p 73. 108. The Declaration for sports on the Lords Day c. New Printed published pressed by the Archbishops procurement Lond. ss NOTE NOTE NOTE They were the deboystest and worst in the Country NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE Mr. Culmers Mr. Players and Mr. Hierons cases Mr. Thomas VVilsons case Mr VVraths Mr. Erberies and Mr. Iones cases NOTE NOTE Mr. Snellings Case * There was no such command of his Majesties NOTE NOTE These were but meere additements to his Charge he being only questioned and excommunicated for not reading the Booke of Sports NOTE NOTE NOTE In his Metropoliticall Visitation Articles The Archbishops proceedings to subvert Religion by introducing Doctrinall Points of Popery * De Ordine Vitae lib. * Homil. 47. in Matth. NOTE * Thus endorsed by him April 18. 1615 The Copy of a Letter which I sent to the Lord Bishop of Lincolne concerning a Sermon in which Dr. Abbots had wronged me in the Vniversity NOTE * Declaration against Vorstins NOTE Note NOTE NOTE NOTE NOTE * See a necessary Introduction to the Archbishops triall p. 89. 90. Note NOTE NOTE NOTE * It was a very sore punishment to advance him from a Batcheâ—lor of Divinity to be a Bishop for Writing so ill a Booke NOTE See a necessary Introduction to the Arch-Bishops Tryall pag. 90 to 94. NOTE NOTE NOTE See a necessary Introduction to the Arch-Bishops Tryall pag. 93 94 95. NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE Fol. 531. 532. NOTE NOTE NOTE Mr. Madyes case Mr. Hillâ— Case NOTE Mr. Fords Mr. Thornes and Master Hodges Cases NOTE NOTE The Archbishops various Attempts and Endeavours to undermine our established Protestant Religion and introduce Doctrinall Popery into our Church NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE * Iohn Lanspergius a Carthu sign A Catalogue of Popish Doctrines Positions Errors licensed and Printed by the Archbishops and his Chaplaince meanes NOTE NOTE NOTE NOTE Master Adams Case NOTE NOTE NOTE NOTE NOTE NOTE NOTE Num. 26. Moses and â—aron fell upâ—n their saâ—â—s atthe doore â—f the Tabernacle only for â—â— pray not â—â— Worship Erâ— we must alwayes bow â—o the Altar at our approaches â—oit is no good consequence out rather Ergo we must alwayes fall on our faces at and towards the Church doore had bin a better sequens The Altar stood without the Doore of the Tabernacle and the Laver betweene it and the Tent Exod 40. 7. 8. 29. 30. Therefore if Moses fell on his face at the Tabernacle doore his worship was not with his face to but from the Altar and his bowing not towards but fromwards it quite crosse to your bowing * This solemnity and the bowing used in it is only civill not Religious 2ly Peculiar to the Knights of this Order Therefore no rule for others in matter of their worship 4 This is a meere groundlesse fallâ—â—iâ— God Christ being most present in the middest of his peoples hearts and soules not on the Altar Mat. 18. 20. c. 28. 20. Eph. 4. 17. Gal. 2. 20. 1 Cor. 6. 19. 20. d Christs body is not God nor his naturall body on the Altar but only the Elements which represent it Now Christs word makes the Bread his representative not reall body and the word expresseth his Divinity Ioha 1. 1. the Consecrated Bread his Body and humanity only Therefore our reverence is no doubt more due to his word than to his body And so St. Augustine expresly resolves it to be as due to it HOMIL 26. Jnterrogo vos sratres vel sarores dicite mibâ— quid vobis plus esse videtur verbum Dei an corpus Christiâ—si verumvultis respondere hoc utique dicere debetis quod non sit minus Verbum quà m corpus Christi et ideo quanta solicitudone observamus quando nobis corpus Christi ministratur ut nihil ex ipso de nostris manibus in terram cadat tanta solicitudinc observamus ne verbum Dei quod nobis erogatur dum aliquid out cogitamus out loquimur de corde nostro pereat quia non minus reus erit qui Verbum Dei negligente raudierit quam ille qui corpus Christi in terram cadere negligentia sua permiserit e Not so because not commended True we agree it f You are no such but a rich Arch-Prelate g This is in the Copulative you give one and the same adoration at the same time both to God and the Altar in one Act of