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

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

there were two impressions Tit. 1. Section 8. IS your Chancell divided from the Nave or body of your Church with a partition of Stone Boards Wainscot Grates or otherwise wherein is there a strong dore to open and shut as occasion ferveth with lockes and keyes to keepe out boyes and girles or unreverent men and women and are dogs kept from comming to bee soyle or prophane the Lords Table 9. Is your Chancell well paved c doth it altogether lye upon a flat or hath it ascents up unto the ALTAR 10. Is your Church scaffolded every where or in part do these scaffolds so made annoy any mans feat or hinder the lights of any Window in the Church Is your Chancell surrounded with seates wherein your Parishioners commonly use to sit which take up the roome to much and encroach upon the propriety of the Minister Tit. 3. Of sacred Utensills Church-ornaments c. Sect. 4. Have you two faire large Surplesses for your Minister to Officiate Divine Service in that the one may be for change when the other is at washing and also serve for him that at Communion assisteth the chiefe Minister that no point of Divine service may be done but with and in Ministeriall vestments 5. Of what assise be the Surplices large or scantting Of what Cloth course or fine What are they worth if they were to be sold for not cheapnesse but decentnesse is to respected in the service of God 7. Is your Communion Table OR ALTAR of Stone Wainscot Joyners worke strong faire and decent What is it worth in your opinion were it to bee sold 8. Have you a covering or Carpet of Silke Sattin Damaske or some more then ordinary stuffe to cover the Table with at all times and a faire cleane and fine linen covering at time of administring the Sacrament 9. Have you a Chalice or Communion-Cup with a cover of silver and a Flagon or Silver or Pe●ter but rather of silver to put the Wine in which is to bee consecrated and not to be brought into the Church and set on the Table in Leather or Wicker-bottles or Taverne wine-potts which being of vulgar common and prophane imployments ought not to be presented in the Church or at the LORDS TABLE 10. Have you a plate or patten faire and deepe of the same materialls for the bread As also a Corporas Cloth or Napkin of fine Linnen to cover the Bread consecuted which cannot all at once be contained in the Patten and to fold up what is not used at Communions are all these sacred Vtensills cleane kept washed scowred as often as neede or conveniency requireth 11. Is your Communion-Table enclosed and ranged about with a raile of Joyners and Turners worke close enough to keepe out dogges from going in and prophaning that holy place from pissing against it or worse and is there a dore of the same worke to open and shut doe any persons presume to enter thereinto except such as be in holy orders 12 Is the Communion Table fixedly set in such convenient sort and place within the Chancell as hath beene appointed by authority according to the practise of the Ancient Church that is at the East end of the Chancell close unto the Wall upon an asscent or higher ground that the officiating Priest may be best seene and heard of the Communicants in that sacred action 13. Whether is the Communion-Table removed downe at any time either for or without Communion into the lower part of the Chancell or body of the Church by whom at whose instance direction or command is it done Doe your Parishoners at their entrance within the Church doores use that comely and decent deportment which is fitting for Gods house where God whom Heaven and earth cannot contain is said to dwell and doth manifest his goodnesse and mercy to man out of his word do they uncover their heads sit bare all service time kneele downe in their seates bowing towards the Chancell and Communion-Table and use those severall postures which fit the severall acts and parts of Divine Service 14. That is Do they reverently kneele at Confession Absolution the Lords-Prayer the Church Prayers and Petitions or Collects as becometh suiters unto God Do they stand at the Creed as avowing their beliefe in the face of Heaven and earth men and Angels at the Hymnes and Doxologie or Glory be to the Father c. against the oppugners of the Trinity which in the Primitive Church was repeated at the end of every Psalme and ought so to be in ours Do they stand also at the reading of the Gospel and bend or bow at the glorious sacred and sweet name of Jesus pronounced out of the Gospel read 20. Doth he upon Wednesdayes and Fridayes ordinarily and at other extraordinary times appointed by the Ordinary read and pray the Letanie and doth he especially on Sundayes read the second or latter Service at the Communion-Table as the ancient tradition of the Church was to do after the dismission or missa of the Catechumoni Euergumeni and Paenitentes and not in his Pewe or Reading-seate though there be no Communion and this as well before as after the Sermon Tit. 6. Sect. 27. Is the Grave made East and West Is the body buried with the head to the West Tit. 7. Sect. 12. And whereas it offendeth many that we sometimes call the Lords-Table an Altar and dispose of it Altar-wise that we use the phrase of Sacrament of the Altar in oppugning whereof it hath been charged with Popery and constantly but ignorantly affirmed that in the Primitive Church it was not named an Altar for three hundred yeares after Christ to give satisfaction herein and hereabout both to Priests and people I avow upon certain knowledge out of my poore reading That for all the time articulate the word Table is not above thrice used but ever Altar and of Ecclesiasticall Writers within that time onely Dionysius Areopagita hath it and that but once and occasionally which assertion I am sure cannot bee refelled and therefore if we will as we professe to doe follow the course and practise of the Ancient Primitive Apostolicall Church wee ought not to traduce or be offended at the name thing or use of Altar whereat a manifold Sacrifice is offered to God Tit. 8. Sect. 9. Touching Parishioners Doth any married woman within your Parish after child-birth neglect to come to Church according to the booke of Common-Prayer to give thanks to God for her safe deliverance vayled in a decent manner as hath beene anciently accustomed and doth she then kneele in some convenient place nigh to the Communion-Table while the Priest standing by her giveth thankes to God for her and if there bee a Communion doth shee then offer her accustomed offerings and receive the holy Communion 11. Do all your Parishioners of what sort soever according as the Church expresly them commandeth draw neere and with all Christian humility and

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

hallowed as they say with their conjured water Crossings Censings Processions c. But blessed be that God our Lord which by the light of his Word doth confound all such wicked and fond fantasies which they devise to fill their bellies and maintaine their Authority by Although these Ceremonies in the old Law were given by Moses for the hardnesse of the peoples hearts to keep thē exercised that they fall not to the Idolatry of the Gentiles yet is there no mention of them in the New Testament nor yet commanded now either to us or them but forbidden to be used of all both of us and them We be no longer under shaddowes but under the truth Christ hath fulfilled all and taken away all such darke kind of Ceremonies and hath placed the cleare light of his Gospell in the Church to continue to the end The Popes Church hath all things pleasant in it to delight the people but where the Gospell is preached they knowing that God is not pleased but onely with a pure heart they are content with an honest place appointed to resort together in though it were never hallowed by Bishops at all It is written that God dwels not in Temples made with hands nor is worshipped with any worke of mens hands but he is a spirit an invisible substance and will be worshipped in spirit and truth not in outward words onely of the lippes but with the deepe sighes and groanes of the heart and the whole power of the mind and earnest hearty calling on him in praier by faith And therefore he doth not so much require of us to build him an house of stone and timber but hath willed us to pray in all places and hath taken away the Iewish and Popish holynesse which is thought to be more in one place then another All the earth is the Lords and he is present in all places hearing the Petitions of them that call upon him in faith Therefore those Bishops which thinke with their conjured water to make one place more holy then the rest are no better then the Jewes deceiving the people and teaching that onely to be holy which they have censed crossed oyled and breathed upon for as Christ said to the woman thinking one place to be more holy to pray in then another Woman beleeve me the time is come when yee shall worship neither at Jerusalem nor in this Hill but the true worshippers shall worship God in spirit and truth So it is now said the place makes not the man holy but the man makes the place holy and ye shall not worship your Idols Stocks and Stones neither at Wilsingham Ipswich Canterbury nor Sheen for God chuses not the people for the places sake but the place for the people sake But if yee be in the midst of the field God is as ready to heare your faithfull praiers as in any Abbey or Priory yea a thousand times more for the one place he hates as defiled with Idolatry and the other he loves as undefiled and cleane If the good man lie in prison tyed in Chaines or at the stake burned for Gods cause That place is holy for the holynesse of the man and the presence of the holy Ghost in him as Tertullian saith yet there should be common places appointed for the people to Assemble and come together therein to praise our God c. Those who in the Apostles times were buried in no Church or Church-yard nor Christen-moldes as they be called when it is not better then other earth but rather worse for the conjuring that Bishops use about it It appeares in the Gospell by the Legion living in graves the Widdowes sonne going to buriall Christ buried without the Citty c. That they buried not in hallowed Churches by Bishops but in a severall place appointed for the same purpose without the Citty which custome remaineth to this day in many godly places c. A most expresse Authority against Bishops Popish consecrations of Churches and Church-yards to make them holyer then other places The second Authority they produced was Mathew Parker Archbishop of Canterbury in the beginning of Queene Elizabeths reigne who was of a quite contrary judgment to this his Popish Successor condemning this manner of consecrating Churches Altars c. as Superstitious Paganish childish ridiculous in his Antiquitates Ecclesiae Brittannicae p. 85. 86. 87. in these termes Legat enim qui volet recentiores et nostro praesertim avo editos Pontificales ac Missales libros reperiet eos et Caeremoniarū multitudine peragendi difficultate atque taedio et exorcisationis amentia priores illos longè superare Quibus enim non dicam verbis sed portentis has et ejus modi a Pontisiciis adhuc adjurantur c. Dedicatio recentis Ecclesiae Altaria vasa indumenta Linteamina et ornamenta Ecclesiastica Hac omnia quam solemni ritu sanctarum scripturarum sententiis ad suas decantationes perperā adhibitis Potificij peragunt paucis videamus c. In dedicatione Ecclesiae jam exstructae Episcopus ter ' circumiens ostium bacculo pastorali ferit hoc Psalmi carmine Attollite Portas c. Cui Diaconus intus existens respondet fere exanimatus Quis est iste Rex gloriae c. Deinde ingredicus Episcopus in fundamento Ecclesiae Cineribus sparso Alphabetum Gracum et Latinum bacculo describit tum variis multisque Episcopi Clerique incessibus rectis obliquis retrogradis transuersis parietes ac pavimenta aqua sparguntur cruces in parietibus chrismate cum dextro Episcopi pollice depinguntur infinitis penè completis caeremoniis ad extremum precatur ut populus in ea conveniens per sacerdotum libamina caelesti sanctificatione salvatus animae salutem perpetuam consequatur discedens portam his verbis Episcopus ungit chrismate porta sis benedicta sanctificata consecrata consignata Deo commendata c. Altaria autem innumeris hujus generis precibus consecrantur c. Et sane valde deflenda est hujus temporis conditio quod Ecclesiae Patres eadem mentis acie ab ecclesia resecare has hujusmodi caeremonias seu potius nugas aut nolunt aut non possunt qua priora illa Ordalii vitia cernebant atque corrigebant sed illis ut superstitiosis damnatis deletis hac quae mordicus retinent quamvis puerilia deliria sint ex illis tamen fabricantur atque struunt Quanto modernis Pontificibus aequior fuit Gregorius qui scribit Quomodo regulae sanctorum Patrum pro tempore loco persona negotio instante necessitate traditae sunt Hi autem nulla neque temporis neque loci neque negotii neque personae neque cujusquàm rei quàm suae voluntatis atque gloriolae rationem habentes ne pusillis in rebus veritate cedere volunt A very good character of the Prisoner at the bar and his proceedings in this kinde

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

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

done the like Ninthly we conceive that the Statute of 3. E. 6. c. 10. which command all Images of Stone Timber Alabaster or Earth graven carved or painted which heretofore have been taken out of any Church or Chapple or yet stand in any Church or Chapple to be defaced and destroyed extend to Images in glasse windowes as well as others which are but painted Earth and that which confirms us in this opinion is That the Homilies against the peril of Jdolatry the occasion of this Law and the injunctions of Queen Elizabeth made in pursuance of it extend in direct terms to Images in glasse windowes as well as to Images of Stone Timber and the like yea the practise of that time in defacing the glasse Images in Lambeth Chapple-windowes which he of late repaired and in most other places infallibly proves it Together with the Statute of 3. Jac. c. 5. which reckons up Jmages and Crucifixes of what matter soever among the Reliques of Popery and enjoynes them to be defaced wherefore the evasion of his is most false and frivolous especially since Popery may creep in at a glasse-window as well as at a door and our Homilies Injunctions writers censure all of them alike if this Statute do it not Finally by all these Answers he professeth himself a most zealous real Papist but false Protestant in pleading thus boldly and falsly for the use of Images of all sorts in Churches and in repairing of Popish Images formerly defaced by Authority insteed of confessing and craving pardon for this his dangerous error his most Idolatrous Popish practise The second thing objected against me as a Popish Innovation in my Chapple at Lambeth is my removing and railing in the Communion Table there Altarwise with the ends of it North and South against the wall my furnishing it with Basons Candlesticks and other furniture and hanging a cloth of Arras behinde it with the Picture of Christ and his Apostles eating the Lords Supper together Ans To which I Answer First That the railing in and placing the Table Altarwise is warranted by Queen Elizabeths Injunctions which prescribe That the Holy Table in every Church be decently made and set in the place where the Altar stood Now the Altars generally in all Churches as all Antiquity manifests stood at the East end of the Quire North and South close to the wall as the Tables were lately placed and there were railed in This therefore is no innovation Secondly the furniture on the Altar is no other then such as is in use in the Kings own Chapple at White-Hall and had been there used ever since and before my time Thirdly that the Arras peece at the back of the Table containing the Story of Christs last Supper was fit for that place and occasion That such Images and representations were lawful approved by all the Lutheran Churches yea by Master Calvin himself for an Historical use in the place forecited Jnst l. 1. c. 11. Sect. 12. Reply To this the Commons replied First That neither Queen Elizabeths Injunctions nor the Rubrick in the Common Prayer-Book nor any Law or Canon of our Church prescribe the railing in of our Communion Tables or placing them Altarwise against the wall with the ends North and South There is no sillable in any of them to warrant any such Popish innovation prescribed only by Popish Canons as we have proved That it cannot be proved that Altars were generally so placed and railed in anciently either in England or elswhere The contrary whereof we shall prove anon That the makers and executers of these Innovations knew best of any where and how Communion Tables were to be situated by vertue of them and they generally placed them throughout the Realm in the midst of the Quire or Chancel with the ends East and West standing a convenient distance from the East wall without any rail about it in which posture they generally stood in all Churches Chapples and in Lambeth Chapple it self for one ever since these Injunctions published till this innovating Arch prelate altered this their ancient situation Yet both the Rubrick in the Common Prayer Book the Queens Injunctions the 82 Canon Bishop Jewel Bishop Babington Doctor Fulk and other of our writers agree that when the Sacrament is administred it ought to stand in the body of the Church or Chancel of which more hereafter This therefore is an innovation and that a Popish one too tending to introduce private Masse to remove the Lords Table as far as possible from the view and audience of the common people when the Sacrament is celebrated at it Secondly We have proved that this Altar-furniture of Candlesticks Tapers Basons Crucifixes and the like was originally borrowed from the Roman Ceremonial Pontifical and the Popish Councel of Aix which injoyn them That the third Part of our Homilies against the peril of Idolatry and Queen Elizabeths Injunctions which he cites for the placing of Lords Tables Altarwise Injunct 2. 23. 25. condemn censure abolish as Superstitious Ethnical and Popish all Candlesticks Trendals Rolls of wax and setting up of Tapers for that they be things tending to Idolatry and Superstition which of all other offences God Almighty doth most detest and abhor for that the same diminish most his honour and glory Therefore the Kings Altar-Furniture in his Chappel at White Hall can be no justification nor extenuation of his offence who should have reformed his Majesties Chappel whereof he was the Dean and Superintendent according to our Lawes Homilies Injunctions which condemn such Altar-trinkets not conformed his own Chapple Altar to the Kings in these meer Popish Superstitious innovations Thirdly The Arras hanging was rather suited to the Crucifixes in the glasse window over it and other Images of Christ in that Chappel then to the place or Lords Table where it hanged The Table and Sacramental elements themselves with the usual participation of them every moneth being sufficient to minde us of our Saviours last Supper passion death too and to shew them forth till he come who used no such Pictures nor Crucifixes when he instituted his last Supper without any such Image or Crucifix which being condemned by our Statutes Homilies Injunctions Canons Writers as we have formerly evidenced yea by all Antiquity by Mr. Calvin himself and many Lutherans too ought not to have been placed there the rather because there is no warrant nor prescript for it but only in the Roman Ceremonial p. 69. 70. His conformity whereto was the only ground of hanging up those Arras Pictures which well deserves another hanging especially in an Arch-prelate who professeth himself a Protestant and as averse from Popery as any man whatsoever The third sort of Innovations in my Chappel charged against me is the setting up of a Credentia or Side-table my own and my Chaplaines bowing towards the Table or Altar at our approaches to it our going in and out from the Chappel my Chaplains

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 quàm 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 ●●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