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
that valiant Noble Knight Sir Charles Coote which for Poor dying Irelands sake to corroborate the late admirable discoveries from thence by the Popish Archbishop of Tuams Papers and others surprised by this Sir Charles I dare not conceal I SIR Charles Coote do hereby testifie that being at Oxford the last Summer as one of the Agents for the Protestants of Ireland and finding the Irish Popish Agents then to be very prevalent there and the Archbishop of Armagh to be often present at the Debates concerning the businesse of Ireland and conceiving him to have some power with his Majesty I addressed my selfe to the said Archbishop and besought him that he would interpose his power with his Majesty in the behalfe of the Protestants for if the Irish Agents obtained their desires the Protestants in Ireland were destroyed and Popery would be introduced to which the Arch-Bishop replyed That was the intention which he knew better then I did and said WE MUST SUBMIT Dated this 14. of Aprill 1645. CHARLES COOTE A very strange speech of a Saint-seeming Protestant Arch-Prelate What must we submit to the destruction of the Protestants in Ireland and the introduction of Popery there and not once oppose it and will such an Arch-Prelate as he refuse to use his utmost interest in the Kings favour to withstand it when desired If this be the Doctrine of the zealous Lord Primate of Ireland that we must submit to the introducing of Popery there the projected design of the Primate and Metropolitan of all England and Ireland too the better to accomplish it in England as we have here and elswhere manifested the God of heaven for ever deliver us from such an hypocriticall false Archiepiscopall generation of Vipers whose heads and hopes of succession in both Kingdomes we trust Your Honours have for ever cut off in the decapitation of this Archbishop of Canterbury the very worst of al his Trayterous Predecessors their crimes being all concentred in him whose famous Triall Judgement Execution shall eternize Your memorable Justice to posterity and deter all other ambitious pragmaticall Clergy men from treading in his fatall foot-steps the sign of the Arch-bishops head when seriously beheld being as good a Memento for wicked Prelates Councellors to scare them from his trayterous practises as the sight of a corrupt Judges skin in Herodotus nayled to the Tribunall was to his successors to deter them from bribery and injustice If I have done any acceptable service for Your Honourable Assembly and the Church of God in pubilshing these first Fruits of my Obedience to Your just Desires the favourable Acceptance of what I have already composed with much difficulty and lesse exactnesse then I desired will be an incouragement to me if God send life and leisure to present Your Honours in due season with the remainder of this History In the mean time I shall become a dayly Orator to the Throne of Grace to make and continue Your Honourable Houses and Committees a mountain of holinesse an habitation of Justice to execute the Justice of the Lord to do Justice to the afflicted and needy in ridding them out of the hands of the wicked and to distribute equall speedy judgement to all oppressed ones who complain unto and on all Delinquents justly convicted before Your Honours without any respect of persons or byasse of interest or affections according to the old inflexible rules of Law and Justice that so no person whatsoever may have any occasion to take up the Prophets complaint against You as some have causlesly done That Judgement is turned away backward justice standeth a far off and equity cannot enter there is no judgement in their goings We looked for judgement but behold oppression for righteousnesse but behold a cry Moreover we saw under the sun the place of judgement that wickednesse was there and the place of righteousnesse that iniquity was there It was full of Judgement righteousnesse lodged in it heretofore but now murderers and oppressers Is there no Balm in Gilead is there no Physitian there why then is not the health of the daughter of our people recovered But that al such fals clamours being wholly silenced by Your care and justice our whole Nation may unanimously trumpet forth these worthy prayses of your Houses Committees that Justice and Judgment are the Habitation of Your Throne as they are of Gods and that like good King David you all do execute justice and judgment to all the people judging them with just judgment without wresting perverting justice or respect of persons and that which is altogether just do you follow Which will be Your Honours brightest Crown of glory our Kingdomes greatest security our peoples most desireable Felicity yea is and shall be the Vote the Prayer of Your Honours most devoted Servant WILLIAM PRYNNE Lincolns Inne Aprill 20 1646. To the Christian Reader CHristian Reader that experimentall Observation of the naturall Historian Quo majus est animal tanto diutius formatur in utero c. Singulos gignunt Elephanti Acanthis auis minima duodenas Ocyssime pariunt qui plurimos gignunt may be a satisfactory Apology for the Slownesse the Singlenesse of this long-expected Birth Elephants are much longer forming ripening in the Wombe then Mice and Cathedrall Histories as well as Churches require more time to finish them then Pettie Relations We read John 2. 20. that the later Temple of Ierusalem was 46. yeares in building yet this large folio Edifice hath been compiled compleated within the compasse of so many Weekes notwithstanding my many other dayly interruptions Avocations publike and private in so much that none can justly tax me with Sloathfulnesse or Negligence in this publike Service the toylesomnesse whereof hath deterred all others from undertaking it and devolved it wholly upon me who in regard of my few Vacant Minutes for such a vast Vndertaking must humbly crave thy pardon for all Defects Errataes Oversights either in the penning or printing In this part of the Archbishops Tryall thou maiest clearly discerne not onely his Popish Spirit together with his Activity and Jesuiticall Practises to undermine our established Religion introduce Popery among us by degrees and reduce us back to our ancient Vassallage to Rome but likewise read over a true Ecclesiasticall History of our Church during all the time of his domination and from the result of all I shall desire thee like the industrious sagacious Bee which extracts hony out of poysonous Herbs to collect some profitable Meditations for thy spirituall advantage Some whereof I have already hinted in the Epistle Dedicatory and shall here but lightly touch First here thou mayest see that of the Psalmist so experimentally verified that thou mayest take up his very words Ps 37. 35 36 38. I have seen the wicked in great power and spreading himself like a green bay tree Yet he passed away and loe he was not yea I sought
sacred function of the Ministry which was ordained for instruction of mens soules in the wayes of God should be so abused that the Ministers are become the Trumpets of Sedition the promoters and defenders of violence and oppression 3. In the third Article my Lords you have the Judges who under his Majesty are the dispersers and distributers of Justice frequently corrupted by feare and solicitation you have the course of Justice in the execution of it shamefully obstructed And if a wilfull Act of in justice in a Iudge be so high a crime in the estimate of the Law as to deserve death under what burthen of guilt doth this man lye who hath been the cause of great numbers of such voluntary and wilfull acts of injustice 4. In the fourth Article hee will be found in his owne person to have sold justice in Causes depending before him And by his wicked councell endeavouring to make his Majesty a Merchant of the same commodity only with this difference that the King by taking money for places of judicature should sell it in grosse whereas the Archbishop sold it by retaile 5. In the fift Article there appeares a power usurped of making Canons of laying obligations on the Subjects in the nature of Law and this power abused to the making of such Canons as are in the matter of them very pernitious being directly contrary to the prerogative of the King and the liberty of the people In the manner of pressing of them may be found fraud and shuffling in the conclusion violence and constraint men being forced by terrour and threatning to subscribe to all which power thus wickedly gotten they labour to establish by perjury injoyning such an Oath for the maintenance of it as can neither be taken nor kept with a good conscience 6. In the sixth Article you have the King robbed of his Supremacy you have a Papall power exercised over his Majesties Subjects in their consciences and in their persons You have Ecclesiasticall jurisdiction claimed by an Incident right which the Law declares to proceed from the Crowne And herein your Lordships may observe that those who labour in civill matters to set up the King above the Lawes of the Kingdome doe yet in Ecclesiasticall matters endeavour to set up themselves above the King This was first procured by the Arch-bishop to be extrajudicially declared by the Judges and then to be published in a Proclamation In doing whereof he hath made the Kings Throne but a footstoole for his owne and their pride 7. You have my Lords in the seventh Article Religion undermined and subverted you have Popery cherished and defended you have this seconded with power and violence by severe punishment upon those which have opposed this mischievous intention and by the subtile and eager prosecution of these men hath the power of Ecclesiasticall Commissioners of the Starre-Chamber and Councell Table beene often made subservient to his wicked designe My Lords 8. You may observe in the eighth Article great care taken to get into his owne hand the power of nominating to Ecclesiasticall Livings and promotions you have as much mischeivous as much wicked care taken in the disposing of these preferments to the hinderance and corruption of Religion And by this meanes my Lords the Kings sacred Majestie instead of Sermons fit for spirituall instructours hath often had invectives against his people incouragement to injustice or to the overthrow of the Lawes Such Chaplaines have beene brought into his service as have as much as may be laboured to corrupt his owne houshold and beene eminent examples of corruption to others which hath so farre prevailed as that it hath exceedingly tainted the Vniversities and beene generally disperst to all the chiefe Cities the greatest Townes and Auditories of the Kingdome The grievous effects whereof is most manifest to the Commons House there being diverse hundred complaints there depending in the House against scandalous Ministers and yet I believe the hundred part of them is not yet brought in 9. The ninth Article sets out the like care to have Chaplaines of his owne that might bee promoters of this wicked and trayterous designe Men of corrupt judgments of corrupt practice extreamely addicted to superstition and to such mens cares hath been committed the Licencing of Bookes to the Presse by meanes whereof many have beene published that are full of falshood of scandals such as have beene more worthy to be burnt by the hand of the Hangman in Smithfield as I thinke one of them was than to be admitted to come into the hands of the Kings people 10. In the tenth Article it will appeare how he having made these approaches to Popery comes now to close and joyne more neerely with it he confederates with Priests and Jesuites He by his instruments negotiates with the Pope at Rome and hath correspondence with them that he authorized from Rome here He hath permitted a Roman Hierachie to be set up in this Kingdome And though he hath bin so carefull that a poore man could not goe to the neighbour Parish to heare a Sermon when he had none at home could not have a Sermon repeated nor prayer used in his own Family but he was a fit subject for the High Commission Court yet the other hath beene done in all parts of the Realme and no notice taken of it by any Ecclesiasticall Judges or Courts My Lords 11. You may perceive preaching suppressed in the eleventh divers godly and Orthodox Ministers oppressed in their persons and Estates you have the Kings loyall subjects banished out of the Kingdome not as Elimelecke to seeke for bread in forraigne Countries by reason of the great scarcity which was in Jsrael but travelling abroad for the bread of life because they could not have it at home by reason of the spirituall Famine of Gods Word caused by this man and his partakers And by this meanes you have had the trade the Manufactury the industry of many thousands of his Majesties subjects carried out of the Land It is a miserable abuse of the spirituall Keyes to shut up the doores of heaven and to open the gates of Hell to let in prophanenesse ignorance superstition and errour I shall neede say no more These things are evident and abundantly knowne to all 12. In the twelfth Article my Lords you have a division endeavoured betweene this and the forraine reformed Churches The Church of Christ is one body and the Members of Christ have a mutuall relation as members of the same body Vnity with Gods true Church every where is not only the beauty but the strength of Religion of which beauty and strength he hath sought to deprive this Church by his manifold attempts to breake this union To which purpose hee hath suppressed the priviledges granted to the Dutch and French Churches He hath denyed them to be of the same Faith and Religion with us and many other wayes hath he declared his malice to those Churches 13. In the thirteenth Article
them all the dayes of my life so farre as they concerne me as any man hath and since I came into place I have followed them and byn as much guided by them as any man that sate where I had the honour to sitte And of this I am sory I have lost the testimony of the Lord Keeper Coventry and other Persons of Honour since dead And the Councell which attended at the Councell Board can witnesse some of them here present that in all references to the Board or debates arising at the Board I was for that part of the cause where I found Law to be and if the Councell desired to have the cause left to the Law well I might move in some cases Charity or Conscience to them but I left them to the Law if thither they would goe And how such a carriage as this through the whole course of my life in private and publique can stand with an intention to overthrow the Lawes I cannot yet see Nay more I have ever beene of opinion That Lawes binde the conscience and have accordingly made conscience of observing them and this doctrine I have constantly preached as occasion hath beene offered me and how is it possible I should seek to overthrow those Lawes which I held my selfe bound in conscience to keep and observe As for Religion I was borne and bred up in and under the Church of England as it stands established by Law I have by Gods blessing growne up in it to the yeares which are now upon me and to the place of preferment which I now beare I have ever since I have understood ought in my profession kept one constant tenor in this my profession with out variation or shifting from one opinion to another for any worldly ends And if my conscience would have suffered me to doe so I could easely have slid through all the difficulties which I have prest upon me in this kinde But of all diseases I have ever held a Palsey in Religion most dangerous well knowing and remembring that disease often ends in a dead Palsie Ever since I came in place I have laboured nothing more then that the externall publique worship of God so much slighted in divers parts of this Kingdome might be preserved that with as much decency uniformity as might be for I evidently saw that the publique neglect of Gods service in the outward face of it and the nasty lyeing of many places dedicated to that service had almost cast a dampe upon the true and inward worship of God which while we live in the body needs exteriall helps and all little enough to keepe it in any vigor And this I did to the uttermost of my knowledge according both to Law and Canon and with the consent and likeing of the people nor did any command issue out from mee against the one or without the other Further my Lords give me leave I beseech you to acquaint you with this also that I have as little acquaintance with Recusants as I beleeve any man of my place of England hath or ever had sithence the Reformation and for my kindred no one of them was ever a Recusant but Sir William Web grandchild to my Vnkle Sir VVilliam VVeb sometimes Lord Major of London and since which some of his Children I reduced back againe to the Church of England On this one thing more I humbly desire may be thought on That I am fallen into a great deale of obloquie in matter of Religion and that so farre as appeares by the Articles against me that I have indeavored to advance and bring in Popery Perhaps my Lords I am not ignorant what party of men have raised these scandalls upon me nor for what end nor perhapps by whom set on but howsoever I would faine have a good reason given me if my conscience stood that way and that with my conscience I could subscribe to the Church of Rome what should have kept me heere before my imprisonment to indure the libelling and the slaunder and the base usage that hath beene put upon me and these to end in this question for my life I say I would know a good reason for this First my Lords is it because of any pledges I have in the world to sway me against my conscience No sure for I have neither Wife nor Children to cry out upon me to stay with them And if I had I hope the calling of my conscience should be heard above them Is it because I was loth to leave the honour and profit of the place I was risen too Surely no for I desire your Lordships and all the world should know I do much scorn the one and the other in comparison of my conscience Besides it cannot be imagined by any man but that if I should have gone over to them I should not have wanted both honour and profit and suppose not so great as this I have here yet sure would my conscience have served my self of either lesse with my conscience would have prevailed with me more than greater against my conscience Is it because I lived here at ease and was loth to venture the losse of that not so neither for whatsoever the world may be pleased to think of me I have led a very painfull life and such as I would have been content to change had I well known how and would my conscience have served me that way I am sure I might have lived at far more ease and either have avoyded the barbarous Libelling and other bitter grievous scornes which have been put upon me or at least been out of the hearing of them Not to trouble your Lordships too long I am so innocent in the businesse of Religion so free from all practise or so much as thought of practise for any alteration unto Popery or any blemishing the true Protestant Religion established in England as I was when my mother first bore me into the world And let nothing be spoken but truth and I do here challenge whatsoever is between Heaven or Hell that can be said against me in point of my Religion in which I have ever hated dissimulation And had I not hated it perhaps I might have been better for worldly safety then now I am but it can no way become a Christian Bishop to halt with God Lastly if I had any purpose to blast the true Religion established in the Church of England and to introduce Popery sure I took a wrong way to it for my Lords I have staid more going to Rome and reduced more that were already gone then I believe any Bishop or Divine in this Kingdome hath done and some of them men of great abilities and some persons of great place and is this the way to introduce Popery My Lords if I had blemished the true Protestant Religion how could I have brought these men to it And if I had promised to introduce Popery I would never have reduced
at the Communion and in the Visitation of the sicke and in the second part in the Homily of Repentance As therefore in generall I doe acknowledge in the words of the aforesaid Homily that it is most evident and plaine that this Auricular Confession hath not his warrant of Gods Word that therefore being not led with the conscience thereof if we with feare and trembling and with a tru contrite heart use that kind of confession which God doth command in his word namely an unfeighned confession unto Almighty God himselfe then doubtlesse as he is faithfull and true hee will forgive us our sinnes and make us cleane from all our wickednesse so in the case of a troubled or doubtfull conscience I do conforme my opinion unto the direction of our Church which in her Liturgie doth exhort and require those whose Consciences are troubled with any weighty matter to a speciall confession so that they who cannot quiet their owne Consciences are to repaire to their owne or some other discreet and learned Minister of Gods word to open to them their griefe that so they may receive such ghostly Counsell advise and comsort as their consciences may be relieved and by the ministery of Gods word they may receive comfort and the benefit of absolution to the quieting of their Conscience and the avoyding of all scruple and doubtfullnesse But it is against true Christian liberty that any man should be bound to the numbring of his Sinnes as it hath beene used heretofore in times of Ignorance and blindnesse This I do acknowledge to be the Doctrine of the Church of England concerning Confession and to it I do ex animo subscribe and am heartily sory for what ever I have de-livered to the contrary Mr. Adams being backedby the Popish Heads refused to make this Recantation though just and faire professing he was not conscious to himselfe of any thing he had said in his Sermon contrary to the Doctrine of the Church of England Whereupon at a full meeting of the Doctors it was put to the Vote Whether this Recantation should be enjoyned him or no Dr. Ward Dr. Bambridge Dr. Bacheroft Dr. Love Dr. Holdsworth and the Vicechancellor voted he should make this Recantation but Dr. Collins Dr. Smith Dr. Cumber Dr. Cosin Dr. Lany Dr. Martin Dr. Sterne and Dr. EDEN Voted that hee should not make it justifying even the use and necessity of Confession to a Priest necessitate medij to obtaine absolution and affirming that they would not Vote Master Adams had delivered any thing contrary to the Doctrine of the Church of England in this point of Confession and thereupon acquitted him But the Vice-chancellor adjourning the businesse till another day when 12. Doctors only were present and Dr. Smith Dr. Cumber Dr. Martin and Dr. Eden who formerly acquited him absent by the helpe of Dr. Paske his voyce with much opposition voted that Mr. Adams should make the forementioned Recantation to which hee and those who Voted with him subscribed their hands Dr. Cosin Dr. Lany Dr. Beale Dr. Sterne and one more subscribed likewise their dissents thereunto When this was done all was done and Mr. Adams without making any submission or Recantation at all was dismissed and so encouraged that he resolved to maintain this his opinion in his Act questions The whole proceedings in this businesse together with the Copy of Mr. Adams his Sermon and the Recantation forementioned were sent up to London by Dr. Cosin and found by Mr. Prynne in the Archbishops Study endorsed with his owne hand thus Received Mach 16. 1637. Doctor Cosins his Letter about the proceedings of Brownrig Vicechancellor of Cambridge against Mr. Adams for his Sermon about Confession Ianuary 25. 1637. c. Who instead of censuring concurred with Dr. Cosins and the other Popish Doctors in protecting and justifying Mr. Adams in his grosse Popish Doctrines of Auricular Confession and Absolution which he endeavoured with all his might to introduce And no wonder for in his owne Diary he writ this memoriall with his owne hand June 15. 1622 I became CONFESSOR to the Lord of Buckingham and Iune 16. being Trinity Sunday he received the Sacrament at Greenwitch And all Courtiers know that hee was since for many yeares not only a privy Councellor but Confessor to his Majesty at least Commonly so reputed which made him so earnest to bring all others under the yoak of Confession since he had brought these Grandees under it Yea so farre had this Popish Tenet of the necessity of Confession and absolution by Priests prevailed among us by these authorized Bookes and Sermons generally preached for them that Bishop Mountague in his Printed Visitation Articles for the Diocesse of Norwich Anno 1638. made it a crime presentable in Ministers not to presse the Doctrine and practise of it upon the people at least-wise in the holy time of Lent as appeares by this memorable Article of his Tit. 7. Artic. 4. Doth the Minister especially exhort the Parishoners TO MAKE CONFESSJON OF THEIR SINNES TO HIMSELFE or some other learned grave and discreet Minister ESPECIALLY IN LENT against the holy time of Easter that they may receive comfort and ABSOLVTION so to become worthy receivers of such holy misteries How farre the Archbishops Agents and Emissaries urged exercised Popish Auricular Confession not only in England but Jreland too we shall instance but in one memorable example The Archbishop in his Paper of Remembrances to the Lord Deputie of Ireland when he first went over thither a Copy whereof Master Prynne met with in his Study made this speciall request to him in behalfe of one Mr. Croxton a young Minister and Creature of his I heartily pray your Lordship to take notice of one Mr. Croxton whom J send over with your letters to my Lord Mount Norris I hope he will prove so honest and so able a man as may do good service in those parts if God blesse him with life And I doubt not but as it shall fall in your way Your Lordship will bestow some preferment upon him for his maintenance for which I shall thanke you This Croxton arriving in Ireland the Lord Deputy upon this recommendation of the Archbishop received him with all due respect and promoted him to severall Ecclesiasticall preferments there as appeares by his Letters of thankes to the Archbishop wherein he gives him the Popes Titles Holinesse and most holy Father as if he were a Pope This Croxton being thus advanced to promote the Archbishops designes at Easter in the Yeare 1638. caused all his Parishioners to come up to the High-Altar at Goran where hee was Incumbent and there Sacramentally to make their Confessions to him which the Protestants in those parts deemed a most strang and scandalous act declaming much against it Yet this audacious Popel in knowing how acceptable this Popish Innovation was to the Archbishop the more to ingratiate himselfe in his favour in a vaunting manner certified His Grace by a
of this tax censure no charge I will propound two Questions namely Quest 1. How doth it appeare that there is any trust or confidence in faith Answ It appeares by these particulars viz. First Saint Paul gives unto faith strength certainty and a full perswasion Rom. 4. 20 21. Heb. 3. 6. 14. yea trust and confidence Ephes 3. 12. and Secondly the phrase to beleeve in Christum in Christ doth denote a confidence and trust Thom. Aq. 1 Pet. 1. 21. And thirdly if the miraculous faith have confidence in its object as it hath 1 Cor. 13. 2. then much more the saving faith in its Answ 4. If the faith of prayer hath trust and confidence as it hath James 1. 6. 5. 15. 1 John 5. 14. 15. then faith hath particular trust and confidence And fifthly the Papists in a manner or almost confesse thus much for first they say that fiducia oritur a fide trust and confidence springs from faith and secondly that therefore the safest course is to depend upon the mercy of Christ Bellarm. Qu. 2. How doth it appeare that there is any certainty of faith An. It appears evidently by these grounds to wit first by the attributes given to faith it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance ground or confidence of things hoped for Heb. 11. 1. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a confidence and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bold assurance Heb 3. 6. 6. 14. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 22. a full assurance of faith quasi plenis velis ad Christum because it carries us with full sailes unto Christ Illirious And secondly because we are said to know 1 John 3. 14. 4. 13. 16. Bellarmine answers hereunto that to know includes not certainty but David shewes the contarry Psal 16. 8. 27. 5. 125. 1. And thirdly because the holy Ghost testifies it Rom. 8. 16. Gal. 4. 6. Rom 8. 38. 2 Tim. 4. 8. and hence Saint John saith that he who beleeves hath the witnesse in himselfe 1 John 5. 10. and therefore they are Butchers of mens consciences who deny and take away this assurance And fourthly because this certainty of faith is plainly and cleerly taught in the word of God 2 Pet. ◠10. 1 Pet. 1. 13. In the same written copy fol. 225. this whole pious orthodox discourse is purged out How may we know whether we are brought to Christ or not We may know it by these signes by which we must seriously try and examine our selves namely examine first if we perpetually meditate of Christ if we think upon him day and night if we be conjoyned to him in our hearts then it is a signe that we are are brought unto him Secondly if we alwayes speak of Christ and that from the abundance of the heart then it is a signe that we enjoy Christ for a Vessell sendeth forth such liquor as it hath within Thirdly if we alwayes depend upon Christ flying still to him as unto our only refuge making him our Cornu-copia and esteeming him to be our Physitian our Fountaine our Righteousnesse our Life our Light our Vertue our Way our Food yea all in all then it is a signe that we enjoy him Fourthly if Christ being awakened answer and help us as he did his Disciples Matth. 8. if being called upon he heare us then it is a signe that he is in us and remaines with us if we can confidently and truly say with David I will call upon the Lord and then I shall be safe Psal 18. 3. it is an argument of Christs presence Fifthly if we be filled with joy and comfort in our soules it is a signe that we are brought unto Christ i. e. if we rejoyce in the Lord and againe rejoyce Phil. 4. 4. delighting our selves in him and in comparison of him thinking all other things as drosse Mat. 13. 44. c. Phil. 3. 8. Mel in ore melos in aure jubilium in corde Bern. S. 1. Pet. 18. if he be honey in our mouth and musick in our eares and a rejoycing to our hearts then it is a good argument that he lives with us and lodgeth within us 1 Pet. 1. 8. Sixthly if we have peace within that is first the spirit of God witnessing unto our spirits that we are the sonnes of God Rom. 8. 15 16. 1 Iohn 5. 10. and secondly the providence and protection of the Lord securing us from all want and danger Psal 30. 7. Rom. 8. 28. 1 Cor. 10. 13. and thirdly we from this assurance casting our selves boldy and confidently upon the Lord as David did Psa 11. 1. 27. 1. 3. 56. 4. 11. 18. 6 7. then we may be sure that we are brought home truly unto Christ Seventhly if Christ rule and reigne and beare sway in our hearts 2 Cor. 10. 4. Col. 3. 15. and that first obediendo by enabling us to obey him Iohn 14. 15. 1 Iohn 2. 3. c. and that with such delight that we think his yoke easie and his burden light ver 29. and also secondly compescendo by subduing our affections and repressing and suppressing our lusts enabling us to see and to be sensible of those sinnes that hang so fast on and cleave so fast too Heb. 12. 1. yea making us with the sense of them to cry out with Saint Paul me miserum O wretched man that I am who shall deliver me Rom. 7. 24. Yea with the knowledge of the soare giving us a knowledge of the salve with the sense of the malady the fight of the remedy and as those who being stung with the fiery serpents looked upon the brazen Serpent so Christ with the sight of our sinnes gives us a sight of himself our Saviour and when we look upon our transgressions with horrour then he turnes our eyes towards him for comfort 1 Cor. 2. 2. Irae impetum cohibet superbia tumorem sedat livoris vulnus sanat luxuriae fluxum restringit libidinis flammum extinguit situm avaritiae temperat totius dedecoris pruriginem fugat Bern. S. Cantic And thirdly unprimende by engraving good affections in our hearts and by infusing the wine of grace into our soules and comforting us by his spirit Sensus reparat virtutes roborat honestos mores vegetat castas affectiones fovet Bern. S. Cantic Christ reviewes our faculties coroberates our graces and vertues nourisheth in us good affections begets in our hearts good habits and in our lives good actions and so rectifies our conversations that they become honest and unblameable before men certainly he that is thus governed by Christ and enabled by him to subdue and suppresse all evill affections and is filled with good and holy desires within and obeyeth the Lord in his life and conversation doth enjoy Christ and is truly brought unto him and therefore let us seriously examine our selves by these particulars What harme or errour was couched in these passages that they must be quite
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
Articles of the Duke of Buckingham against the Lord Digby and the Lord Digbies Articles of impeachment against him in Parliament charging one another reciprocally with high treason for endeavouring to withdraw the Prince when in Spaine from his Religion and make him a Roman Catholike of all which we find Authentick Copies endorsed with his owne and Windebanke his creatures hands among both their seized papers already published at large in print where you may peruse them at leizure and therefore he could not possibly be ignorant of this Plot The rather because the sending of the King when Prince into Spaine was the Duke of Buckingham's project of purpose to seduce him in his Religion for which there were Articles of high Treason exhibited against him by the Lord Digby in the House of Peers in Parliament on the first of May 1626. as appeares by the Lords Journall and the Bishops owne Diary to which Duke this Bishop was both a Confessor and cabinet bosome Covnseller as these clauses in his owne Diary manifest June 9. 1622. My Lord Marquesse of Buckingham was pleased to enter upon a neerer respect to me the particulars are not for paper therefore certainly some deep Mystery of iniquity fit to be concealed June 15. I became C. Confessor as himselfe expounded it to my L. of Buckingham Jan. 11. My Lord of Buckingham and I in the inner Chamber at York-house c. and Fed. 17. next following The Prince and Marquesse Buckingham set forwards very secretly for Spaine That this Prelat was privy to the plot of sending the Prince thither before he was sent and to the Instructions given him here how to demean himself even toward the Pope and his instruments when he came thither is most apparent by his owne Letter under his owne hand sent to Bishop Hall Jan. 14. 1639. wherein there is this notable passage formerly urged upon another occasion The last with which I durst not but acquaint the King is about Antichrist which Title in three or four places of your Book you bestow upon the Pope positively and determinately whereas King James of blessed memory having brought strong proofe in a work of his as you well know to prove the Pope to be Antichrist and being aftewards CHALLENGED ABOUT IT he made this Answer WHEN THE KING THAT NOW IS WENT INTO SPAINE AND ACQUAINTED HIM WITH IT that he wrote that not concludingly but by way of Argument onely that the Pope and his adherents might see there was as good and better Arguments to prove him Antichrist then for the Pope to challenge temporall jurisdiction over Kings THIS WHOLE PASSAGE BEING KNOWNE TOME I could not but speake with the King about it who commanded me to write unto you that you might qualifie your expression in these particulars and so not differ from the knowne judgement of his pious and learned Father c. By this relation under his owne hand and Seale it is as cleere as the noon-day Sunne this Prelat was not onely privy to the Kings voyage into Spaine before he departed hence but likewise to the private instructions for his carriage towards the Pope his agents when he came there and his zeal to have this title of Antichrist given to the Pope by Bishop Hall so lately thus qualified obliterated and his complaint of it to the King at this time plainly shewes that he bare a good affection to the Pope and his designes both then and now and politickly furnishes King James with this equivocating Answer to please his Holinesse and to put all out of question that he was privy to this journey before it was undertaken we shall prove it by his owne Diary wherein thus he writes Feb. 17. 1622 The Prince and the Marquesse Buckingham set forwards very secretly for Spaine Feb. 21. I writ to my Lord of Buckingham into Spaine March 31. 1623. I received Letters from my Lord of Buckingham out of Spaine April 19. I received Letters from my Lord of Buckingham out of Spaine June 13. I received Letters from the Duke of Buckingham out of Spaine Aug. 17. I received Letters from the Duke of Buckingham out of Spaine By which it is apparent First that he knew of the time of their secret departure to Spaine the very day they went Secondly that he knew whether they went and writ Letters to the Duke into Spaine within foure dayes after their departure hence before they were neere there or knowne to be arrived there Thirdly that he held constant intelligence with the Duke all the time he was in Spaine writing frequently to him and received no lesse then four Letters from him from thence therefore questionlesse he was privy to this perilous journey of the Prince into Spaine one of the horridest treasons that ever was acted thereby to pervert him in his Religion and reconcile both him and our Kingdomes to the Sea of Rome for this very act alone which his profession as a Bishop ought to have engaged him against with all his might he deserved to be impeached of high treason as well as the Duke of Buckingham and the Lord Digby who impeached one one another of high treason for it in Parliament anno 1626. In one word this Bishop at the time of the Princes being in Spaine was so farre in love with the Masse-book and so studious of it that he noted his Missale Romanum neatly bound up gilt in folio almost in every leaf with his own hand by way of approbation and every moneth in the Callender of it by inserting into it with his own pen the Feasts and Stories of divers Popish Saints with the translations of their Reliques and in the Moneth of Sepetmber the 13. day he writes this Memoriall of the Princes returne out of Spaine Prince Charles this night took ship at Saint Andrews to come out of Spaine but had no prayers in his ship that night because so many Spaniards were aboard To prove which the Missal it selfe was produced This his noting and studying of the Masse-book at that very time doth as we conceive strongly intimate his approbation of it his good hopes and assistance to introduce it by that Spanish Match had it succeeded But that breaking off to his griefe soone after the Princes returne from Spaine the next designe of the Duke and his popish confederates to reconcile reduce us to Rome was the translation of their Scene from Spaine into France and making up a popish Match there between the King and our present Queen Mary a zealous Roman Catholike grand patriot of that party whose powerfull mediation and solicitations might as theythen writ in time effect and accomplish this plot as we have elswhere cleerly demonstrated And in this project likewise this Arch-bishop had a finger if not a hand For the Duke of Buckingham with whom he was a Cabinet Counsellour being sent into France to consummate that Match and bring over the Queene from thence we find this Arch-bishop
Fathers I knowing with what love and care you were pleased to comply your self in this work the which besides the merit of charity hath been most gratefull to his most Christian Majesty who in this doth with great satisfaction acknowledge the good will of his Majesty of great Brittain in the person of his Minister in these Occurrences which he well polisheth If in any occasion I can serve your Excellence you shall find me most ready to render you proofs of my devotion and observance beseeching you to continue the favourable effects of your benignity towards our Fathers And with this I end augurating unto you all compleat felicity Your Excellencies most devout and most humble Servant in Christ Fryar Joseph of Paris Capucine From Paris the 23. of Novemb. 1634. By this Letter it is evident what a Professed Patron this Secretary was of popish Priests and Fryars and what correspondency he held with them The third is a Letter to Secretary Windebank from Father Phillips the Queens Confessor to inform him of Sir William Hamiltons departure from Paris towards Rome where he resides as Our Agent to the Pope and of Con the Popes Nuncioes departure from Rome towards England a pregnant evidence of his privity and compliancy with this Negotiation Right Honourable YEster night after your Honours departing from Hampton-Court I received this inclosed The Gentleman who sent it to me from Paris writeth that Sir William Hamilton departed from thence the third of June that is our 24. of May so that now he must be neer unto Rome He writeth also that Seignior Georgio Gâ—â—es whom the Pope doth send to the Queen was to depart from Rome about the twentieth of May if he have heard of Sir Williams hasty going it may be he will stay till his arrivall which I could wish because he both can and would help him better at the beginning then any other I know I rest ever Your Honours most humble and devoted Servant R. PHILLIPS From Hampton-Court the 9. of June 1636. The fourth is a Letter of Master Thomas Windebank writ to the Secretary his Father from Rome thus endorsed with his own hand 6. Septemb. 1626. Tom from Rome recei 22. our stile SIR MY most humble duty remembred c. In my last of the sixt of this present I have given an account of my arrivall at Rome and of the favour Sir William Hamilton was pleased to doe me to invite me to his house this note that he did it with so much earnestnesse that I could not avoid the receiving of that honour I have been to visit the Cardinal Barbarino who having had notice of my arrivall here sent to visit me first He is so obliging and curteous to all our Nation that I the lesse wonder at the honour he doth me to take notice of me but I hope his favour will stay there I see no reason I should think otherwise c. Your most obedient Son THO. WINDEBANK Rome Sept. 10. stilo novo 1636. The fift is a Letter from his Son Tom from Rome thus endorsed by the Secretary Tom from Rom Rec. 30. Sept. our stile Wherein thus he writes SIR MY most humble duty remembred c. Sir William Hamilton hath been pleased to put so great an Obligation upon me as to invite me to his house for the time that I am in Rome I would very willingly have avoided the putting him to such an inconvenience but he pressed it so far that I could not refuse the receiving of that favour the Cardinal Barbarino I understand HATH LONG EXPECTED ME HERE hauing had notice of my being in Italy and I am afraid THAT OUT OF RESPECT TO YOU he will put some honour upon me but I will avoid all engagements as much as with civility I may Your most obedient Son THO. WINDEBANK Rome Sept. 6. stilo novo 1636. These two Letters cleerly manifest his Son 's being respect and great entertainment at Rome both by Sir William Hamilton our popish Agent there and Cardinal Barbarino The sixt is a Letter of his said Son from Padoa thus endorsed by Master Secretary 16. March 1637. Tom from Padoa Rec. 8. April our stile SIR I Gave advice in some of my former of a Trunk I sent from Livorno into England unto Master Richant to be delivered unto you but have not as yet received any news of the arrivall of it I sent not the keys as not desirous it should be opened untill my comming home because few of the things in it are mine but the CARDINAL BARBARINES TO MASTER CON he told me there was no haste in the delivery of them so that I might doe it my self Your most obedient Son THO. WINDEBANK Padoa 26. March stilo no. 1637. Here his Son becomes an Instrument to convey popish Trinkets from Cardinal Barbarino at Rome to Con the Popes Nuncio then in England The seventh is a Letter from the Lord Scudamore to Secretary Windebank from Paris informing him of a Statue sent from Cardinal Barbarino from Rome to be transported to him into England Right Honourable HEre is come to Paris one Master Chambers with the Statue from Cardinal Barbarino another the servant of him that made the Statue comming along in company to take it forth but no where upon any tearms till it be in England Upon Munday next Master Chambers intends to set forwards for Deepe c. Your Honours to command JOHN SCUDAMORE Paris June 16. 1637. The eighth is a Letter written to him from his Son Christopher Windebank from Rome informing this Secretary how many Friends and Servants he had there who much respected and honoured him for his sake among others Panzani who had been here a Nuncio and Father John agent to the English Benedictines in Rome which he thus endorsed Kit from Rome Most dear Father I Salute you c. especially not being in any place my self where I am not looked upon by all those who professe themselves SERVANTS of your most Illustrious Honour HERE IN ROME your most Illustrious Lordship hath many amongst the which Sir William Hamilton Seignior Gregorio Panzani and Father John kisse your hands c. Your most obedient Son CHRIST WINDEBANK From Rome the 15. of April 1639. If we compare these Letters with the forementioned Instructions of this Secretary to his Son Thomas at Paris concerning Ludovicus â Sancta Maria Franciscus de Sancta Clara his Book and Father Leander it is past all controversie that he held most strict and constant intelligence with the Pope Cardinal Barbarino the Popes Nuncio's Priests Jesuits and contributed all possible assistance to them in their confederacy of reducing us back to Rome The reallity whereof and this Archbishop's cognizance of it was thus attested to the Archbishop himself by Andreas ab Habernfield and Sir William Bosel in the Plot they sent him from the Hague found in his chamber in the Tower endorsed with his own hand SEcretary Windebank a most fierce Papist is the
That he had been the impeacher and disturber of due and direct correction of Errours and Heresies by reason whereof they crept more abroad and tooke greater place being highly to the danger and perill of the whole body and good Christian people of this Realme All which this Archbishop is guilty in an higher measure in respect of Popery Priests and Jesuits then ever this Cardinall was in regard of the Lutheran Sect and Opinions Fifthly it is evident that the Archbishop had a hand in assisting the Papists Priests and Jesuits in the dispersing of their popish Books to seduce his Majesties Subjects contrary to an expresse Statut whereas he used all possible diligence to suppresse the printing dispersing importing Orthodox Books and those he stiled Puritannicall both at home and beyond the Seas Finally the Archbishop complyed with the Papists Priests Jesuits in concealing their very treasonable plots and conspiracies against the King Kingdome Church and all professors of the Protestant Religion we shall instance but in two particulars The first is in the case of Mistresse Anne Hussey who deposed at the Lords Barre to this effect That William O Conner an Irish Priest servant to the Queen Mother soon after Easter in the yeer 1640. among other discourses told her at the house of one Master Hill neer the Strand in Westminster That there were many private houses about London wherein they used to have Masse said that there were 7000. men in private pay ready to ayde the Catholicks and to cut the Protestants throats that should resist them After which he comming to her in great haste at Mistresse Pinocks house about the end of July 1640. told her That he was then in great haste for he had Letters from the Queen Mother to be delivered to three Embassadours the Spanish the Venetian the French to send to the Pope to know from himselfe or his Legat when to begin the subduing of the Protestants that the Queen his Lady was no foole and that if the King joyned with the Protestants they would cut him off if not by the sword yet by some other way that if no other hand would doe it his hand should kill the King and that he would kill an Heretick at any time for the advancement of the Mother Church of Rome swearing by Saint Francis and Saint Dominick that he would doe it All which he spake to her in Irish she counterfeiting her selfe to be a Roman Catholick desirous to become a Nunne He likewise confessed That he had been a servant long to the Queen Mother and imployed by her in businesse to all the Princes of CHRISTENDOME Whereupon she according to her duty and alleagiance complained of this Priest revealing this discomse and treason of his to the Lords of the Privy Counsell attesting her information upon oath and producing a Letter of this Priests to her under his owne hand with some other witnesses to confirme her testimony in point of circumstance of time place and this Priests resort unto her But the Archbishop of Canterbury to discourage and take her off from this discovery reviled and gave her many ill words and threats told her she was mad and that she was hired by the Londoners to make this accusation demanding how she durst be so bold as to utter or discover ought which had any the least reflection upon the Queen Mother threatning to have her punished and caused her to be committed to one of the Sheriffes of Londons house whereas the other Lords gave her good words and committed the Priest to the Gate-house and so the businesse was smothered without further prosecution till she revived it this Parliament in the Commons House who released her of her restraint We shall close all with the most desperate plot of Cardinall Barbarino the Popes Nuncio the society of the English and Scottish Jesuits with their confederates to subvert the Protestant Religion usher in Popery raise a Warre between England and Scotland subvert the government both of Church and State yea to poyson the King himselfe if he crossed this designe and then to seize and traine up the Prince in the Popish 〈◊〉 This plot being discovered at first only in generally by a chief Actor in it sent from Rome to Andreas ab Habernfield Sir Wil. Boswell by them by Letters from the Hague to the Archbishop he conceiving it to be a plot only of the Puritanes to destroy the King and himself too revealed it to the King and prosecuted the further discovery with all earnestnesse as appeares by sundry Originall Lettâ—ers concerning it seized and attested by Master Prynne produced at the Barre But no sooner received he the large particular discovery of it which fastned the treason onely upon Cardinall Barbarino the Popes Nuncio the Jesuits with their confederates Sir Toby Matthew Sir Kenelme Digby Sir John Winter Endimion Porter Secretary Windebanke Master Walter Mountague the Countesse of Arundel and others but he presently smothered it yea though he received the full discovery of it but on the 14. of October 1640. not many dayes before the beginning of this present Parliament yet he he never revealed it to both or either Houses of Parliament or any members thereof for the preservation of our Religion Church State King thereby and the executing condigne punishment on these Arch-traitos and Conspirators then present in London and Westminster nor yet so much as disclosed it when Sir Toby Matthew Sir John Winter and others were questioned in the Commons House about the Popish Parliament kept in London and the levying of moneys against the Scots among the Papists nor when Secretary Windebank was questioned for releasing Priests and Jesuits against Law and the negotiation of the Popes Nuncio debated in the Commons House but concealed these papers from the Parliaments knowledge till Master Prynne unexpectedly seized them in the Archbishops Cabinet in the Tower of London From all which particulars we conceive we have abundantly manifested most substantially proved his correspondency confederacy with the Pope and his instruments of all sorts in their most desperate treasons to extirpate our Religion introduce popery reconcile reduce the Church of England to the Church of Rome and most satisfactorily justified the first Branch of our charge of high treason against him in every particular wherupon we most humbly pray in the name of the Commons of England the Judgment of an Arch-traitor to be given against him as one who hath declared himself a professed Traitor not only to our Laws Liberties Parliament Kingdoms but to our very Religion Church souls the highest treason of all others especially in a Clergyman an Archbishop of Canterbury who is by title office Primate and Metropolitan of all England yea Confessor chiefe Curate and Ecclesiasticall Vicegerent to the King himselfe who entrusted him wholly if not solely with the care of our Religion which he hath most perfidiously undermined betrayed sundry wayes as all the premises demonstrate The Archbishops