Nov. 11. 1639. This Letter was thus endorsed with the Archbishops owne hand My Answer of Novemb. 11. 1639. to the Heads of the Bishop of Exons Bookes intended for Episcopacie What Reply Bishop Hall returned to this his Graces Letter these following Lines of his will disclose My most Reverend and most Honourable good Lord. I Should be unthankefull if I did not acknowledge every one of these Lines of so long a Letter written with your Graces owne hand a new obligation to me who know the price of your time yet the matter of them binds mee more those Animadversions were so just that I had amended those passages divers of them voluntarily ere I received this Gracious Admonition for I did onely send your Grace the rude draught of what I meant to polish in the Expression your Grace observes truely some mitigation in stating the Cause which I confesse to have purposely used out of a desire to hold as good Termes with our neighbour Churches abroad as I safely might your Grace knowes well how Doctor Field and Doctor Downam have handled that point if we may make the Case sure for us with the least aspersion cast upon them who honour our Government and cannot obtaine it I conceived it the better especially since the Scottish case so palpably differs yet I would so determine it as that nothing but necessity can either excuse them or hold up the truth of their being In the Presbyterie I must fall foule with them howsoever That Clause of abdication was inserted with respect to the present occasion I shall willingly abdicate it Those many scruples which may arise and must be met with in this cause will bee avoyded if we doe plainly and shortly state the Question thus Whether the Majority of Bishops above Presbyters be by Divine Institution which if we make good I suppose is as much as can be reasonably desired for what Christian can thinke it life or lawfull to depart from that which Christ and his Apostles have set in his Church with an intent of perpetuall continuance I have noted in my discourse those two sorts of Adversaries and with respect to them put in these two words Lawfull against the first and against the second Divine though the latter in the tractation comprehendeth both We shall not much neede I hope in this way to come within the Ken of that Roman Rock of jus Divinum mediatum although it must fall into our mention Shortly I shall take carefull heede to those points which you Grace adviseth and when I have laid my last hand upon the first part whereof each clause must Bis ad Limam semel ad linguam I shall transcribe and send it to your Grace for your full and free Censure In the meane time with my best prayers I take leave and vow my selfe Your Graces in all faithfull observance to command Jos. Exon. Exon. Pal. Nov. 16. The Archbishop with his owne hand thus endorsed this Letter Received Nov. 18 1639. L. Exon. his Answer to those Animadversions I made upon the heads of his intended Booke for Episcopacie The Archbishop returning an Answer to this Letter thereupon Bishop Hall sent up his Treatise of Episcopacy by Divine Right accompanied with this Epistle and the ensuing Propositions which together with his Booke he wholly submitted to his Graces judgement and disposall Most Reverend and my ever most Honourable good Lord I Have received your Graces speedy and full answer to my last And now according to my promise I present to your Graces hands this Worke of mine the bulk whereof swelled under my hand beyond my purpose whiles I could think no passage of it unnecessary I humbly submit it to your Graces free Censure not personall for I could not be so weake as to thinke your Grace could lose so much time in perusall of it but Deputative The more and the more judicious eyes passe upon it the better Whether for haste or delay for impression or suppression or suppression I am altogether indifferent for my owne judgement I doe not think it werthy or capable of the attestation of others especially my betters for that I do both take my rise from a particular occasion and do often intersperse polemicall dissertations as with M. Parker Anti-Tilenus Vedelius and others without which me thought I could not satisfactorily clear those points which passages I have no reason to think others should take upon them either to own or justifie It was my second bold motion to your Grace That divers select Bishops and Divines should shortly and fully expresse their judgements in this subject Your Grace thought fitter to which I subscribed that it-should be done by one or two and allowed and seconded by more such a discourse should be only positive and short As for this I suppose the judicious perusers will thinke it may be of good use to settle and prepare the mindes of men towards an unanimity of Judgement in this point which perhaps may be otherwise varying And if I may have leave to shoot my bolt I should conceive if an attestation to our just Tenent be thought requisite from many and the best hands it would sort best that the substance of it should be drawn up into some short and full Propositions such as these which I have taken the boldnesse to inclose and sent or tendred to them for their subscription wherein I should hold a generality of expression the safest I beseech your Grace pardon this presumption of mine and for this my Labour if it be found that it may be of any profitable use in these way ward times let it flye otherwise it may this festivall be imployed in Thuris Piperisue Cucullos I shall be well content with either the light or the fire Your Grace will soon finde that I have been plain enough with our Genevians for the Forraign Churches I have taken the same course with our learned Bishop Andrews as pittying their alleadging necessity not approving their form in the mean time not thinking it best to make Enemies where we may have friends I do finde and shew the Scottish case utterly unlike theirs for our greater advantage I have driven the point further than some worthy Divines before me and especially have laboured in that part where the cause beares most viz. in matter of Scripture and the next following Antiquity What it is is wholly and absolutely at your Graces disposing to what ever purpose your Grace will think fit And so with the apprecation of an happy New year to your Grace and to this whole Church I take my humble leave and am Your Graces in all faithfull Observance to Command JOS. EXON Exon. Pal. S. Tho. Day This Letter was thus superscribed To the most Reverend and most honourable my singular good Lord my Lord Arch-bishop of Canterbury his Grace Primate of all England and Metropolitan Chancellor of Oxford and one of the Lords of his Majesties most Honourable Privy Councell present these And thus indorsed
have any Image of any Saint especially of our Saviour in his house is unlawfull and that if any man kept such pictures in his house if it were not flat Idolatry yet it was little better This was the maine charge against him to which was added that he used some harsh expressions against lacivious mixt dancing especially on the Lords day citing only the words of the Waldenses in their censure against Dancing borrowed frō Vincentius Belvacensis Gulielmus Peraldus two Popish Writers of great note and justified by Bishop Babington in his exposition upon the seventh Commandement and that he prayed for the States of Holland the King of Sweden and other Generals beyond the seas in his prayer before he prayed for the King that now is over us which was but according to the usuall course of all or most Ministers who first prayed for the whole Catholick Church in generall next for the Protestant Churches and Princes beyond the seas and then for the Church and King of England and agreeable to the forme of the very Common-prayer-book in the prayer for the whole state of Christs Church c. which runs thus We beseech thee also to save and defend all Christian Kings Princes and Governours which comprehends all foreine Princes in the first place and especially thy servant Charles our King c. who is remembred last of all but yet in a more speciall manner But these two last particulars though mentioned in his sentence were no inducements to it but only the first passage against Images which M. Workman justified out of divers of our owne English Authors and the very Homilies against the perill of Idolatry Part. 3. p. 41. to 631. which determine thus That no Jmage of God or the Trinity or of Christ may or ought to be made that such Images are not only defects but lyes and teach nothing of God or Christ but lyes and errours That Images placed publickly in Temples cannot possibly be without danger of worshipping and idolatry wherefore they are not publickly to be or suffered in Temples and Churches c. We infer and say for the Adversative that all our Images of God our Saviour Christ and his Saints publickly set up in Temples and Churches places peculiarly appointed to the true worship of God be not things indifferent nor tolerable but against Gods law commandment taking their own interpretation and exposition of it First for that all Images so set up publickly have bin worshipped of the unlearned and simple sort shortly after they had been publickly so set up and in conclusion of the wise and learned also Secondly for that they are worshipped in sundry places now in our time also And thirdly for that it is impossible that Images of God Christ or his Saints can be suffered especially in Temples and Churches any while or space without worshipping of them and that Idolatry which is most abominable before God cannot possibly be escaped and avoided without the abolishing and destruction of Images and Pictures in Temples and Churches for that Idolatry is to Images specially in Temples and Churches an inseparable accident as they tearm it so that Images in Churches and Idolatry go alwayes both together and that therefore the one cannot be avoided except the other specially in all publick places be destroyed Wherefore to make Images and publickly to set them up in the Temples and Churches places appointed peculiarly to the service of God is to make Images to the use of Religion and not only against this precept Thou shalt make us manner of Images but against this also Thou shalt not bow downe to them nor worship them for they being set up have been be and ever will be worshipped c. That it is not possible if Images be suffered in Churches and Temples either by the preaching of Gods Word or by any other means to keep the people from worshipping of them and so to avoid idolatry c. What can we do I say or bring to passe to the stay of Idolatry or worshipping of Images if they be allowed to stand publickly in Temples and Churches And if so many so mighty Emperours by so severe Lawes and Proclamations so rigorous and extreame punishments and executions could not stay the people from setting up and worshipping of Images what will ensue thinke you when men shall commend them as necessary books of the Laymen Let us therefore of these latter dayes learn this lesson of the experience of ancient Antiquity That Idolatry cannot possibly be separated from Images any long time but that as an unseparable accident or as a shadow followeth the body when the Sunne shineth so Idolatry followeth and cleaveth to the publick having of Images in Temples and Churches And finally as Idolatry is to be abhorred and avoided so are Images which cannot be long without Idolatry to be put away and destroyed Besides the which experiments and proof of time before the very nature and origine of Images themselves draweth to Idolatry most violently and mens nature and inclination also is bent to Idolatry so vehemently that it is not possible to sever or part Images nor keep men from Idolatry if Images he suffered publickly c. For if the origine of Images and worshipping of them as it is recorded in the eight Chap. of the Book of Wisdom began of a blind love of a fond father framing for his comfort an Image of his Sonne being dead and so at the last men fell to the worshipping of him whom they did know to be dead how much more will men and women fall to the worshipping of the Image of God our Saviour Christ and his Saints if they be suffered to stand in Churches and Temples publickly For the greater the opinion is of the majesty and holinesse of the person to whom an Image is made the sooner will the people fall to the worshipping of the said Image Wherefore the Images of God our Saviour Christ the Blessed Virgin Mary the Apostles Martyrs and other of notable holinesse are of all other Images most dangerous for the perill of Idolatry and therefore greatest heed to be taken that none of them be suffered to stand publikely in Churches and Temples For there is no great dread least any should fall to the worshipping of Images of Annas Caiphas Pilate or Judas the Traitor if they were set up But to the other it is already at full proved That Idolatry hath been is and is most like continually to be committed Now as the Nature of mari is none otherwise bent to worshipping of Images if he may have them and see them then it is bent to whordome and Idolatry in the company of an harlot And as a man given to the lust of the flesh seeing a wanton harlot sitting by her and imbracing her it profitteth little for one to say beware of fornication God will condemne fornicators and adulterers for neither will he being overcome with greater intisements of
let all the people say Amen And suddenly all the whole Church almost shook with the sound that their loud Amen made c. The Lord Deputy called from the Bishop of Derry a Copy both of his Sermon and Protestation to send to the King The learned and couragious Bishop gave this Answer that there was nothing he either spake or read in the Pulpit but he would willingly justifie it before his Majesty and feared not who read or saw it So now by Gods mercy nothing may yet be done or will be till the Lord Deputy heare from the King That this information of the Commons to his Majesty was then most true reall and that this Bishop knew it to be so in every particular we shall manifest by this printed Proclamation found in his Study thus endorsed with his owne hand not long after his Answer to the Commons Remonstrance April 1. 1629. A Proclamation concerning the growth of Popery in Ireland c. which was read as followeth By the Lord DEPUTY and COVNSELL Henry Falkland FOrasmuch as We cannot but take notice that the late intermission of legall proceedings against popish pretended or titulary Archbishops Bishops Abbots Deanes Vicars generall Jesuits Fryars and others of that sort that derive their pretended Authority and Orders from the See of Rome hath bred such an extraordinary insolence and presumption in them as that they have dared here of late not onely to assemble themselves in publike places to celebrate their superstitious services in all parts of this Kingdome but also have erected houses and buildings called publike Oratories Colledges Masse-houses and convents of Fryars Monks and Nunnes in the eye and open view of the State and elsewhere and doe frequently exercise jurisdiction against his Majesties Subjects by authority derived from the See of Rome and by colour of teaching and keeping Schooles in their pretended Monasteries and Colledges doe train up the youth of this Kingdome in their superstitious Religion to the great derogation and contempt of his Majesties regall power and authority and great offence of many of his Majesties good Subjects contrary to the Lawes and Ecclesiasticall government of this Kingdome and the impoverishment of his Majesties Subjects in the same These are therefore to will and require and in his Majesties name straightly to charge and command all and all manner such pretended or titulary Archbishops Bishops Deanes Vicars generall Arch-deacons and others deriving any pretended authority power or jurisdiction from the See of Rome that they and every of them forbeare from henceforth to exercise any such power jurisdiction or authority within this Kingdome and that all such Abbots Pryors Jesuits Fryars Munks Nunnes and others of that sort as aforesaid doe forthwith break up their Convents in all houses of Fryars Colledges Monasteries and other places wheresoever they are or shall be conventually or collegiatly assembled together within this Kingdome and to relinquish the same and to disperse and separate themselves And that all and every of the Orders before named and other Priests whatsoever doe from henceforth forbeare to preach teach or celebrate their Service in any Church Chappell or other publike Oratory or publike place or to teach any School in any place or places whatsoever within this Kingdome And We doe further straightly charge and command all and singular the owners of such houses of Fryars Colledges Monasteries Schooles Oratories Masse-houses and Nunneries that they and every of them respectively in default of the persons before named their voluntary relinquishing of the said houses of Fryars Colledges Monasteries Schooles Oratories Masse-houses and Nunneries doe forthwith expell and thrust forth all and singular such Fryars Jesuits and other Monasticall persons out of the same and to convert the same to other more lawfull uses upon paine to have their said houses seized to his Majesties use and both the one and the other to be proceeded against for their unlawfull assemblies and maintainance of such unlawfull Conventicles and corrupt nurture of children in the severest manner that by the Lawes and Statutes of this Kingdome and Ecclesiasticall government of the same may be had or extended whereof they and every of them are to take notice and to veeld due obedience thereunto as they and every of them will avoid his Majesties high indignation and the consequence thereof Given at his Majesties Castle of Dublin the first day of Aprill 1629. Adam Loftus Canc. T. Baltinglasse Wil. Parsons Ja. Armachanus R. Dillon Rich. Bolton Hen. Valentia Ant. Midensis Dud. Norton Moâ—re Hen. Docwra Ad. Loftus Here we have a confitentem reum the Bi. himself under his own handwriting endorsed on this Proclamation justifying the Parlia Remonstrance to be true and his Answer to it a malicious slander to advance the Papists designes After which he had further intelligence from time to time by severall Letters and Papers out of Ireland elsewhere published at large of the dangerous growth encrease and insolencies of the Papists there notwithstanding this Proclamation and that there was a popish Hierarchy there exercised and University erected without controle We shall instance onely in two remarkable Letters written to him from Doctor Beadle Bishop of Kilmore and Ardagh found in his Study endorsed with his owne hand and read at the Lords Barre The first of them he thus endorseth April 1. 1630. From Doctor Beadle Lord Bishop of Kilmore and Ardagh about the state of the Church in his Diocesse and the Papists in Ireland Who writes thus thereof Right Reverend Father my Honourable good Lord SInce my comming to this place which was a little before Michaelmas till which time the setling of the State of the Colledge and my Lord Primates visitation deferred my consecration I have not been unmindful of your Lordships commands to advertise you as my experience should informe of the state of this Church which I shall now the better doe because I have been about my Diocesses and can set downe out of my knowledge and view what I shall relate and shortly to speak much ill matter in a few words it is very miserable The Cathedrall Church of Ardagh one of the most ancient in Ireland and said to be built by Saint Patrick together with the Bishop's house there downe to the ground the Church here built but without Bell or Steeple Font or Chalice The Parish Churches all in a manner rained or unroofed and unrepaired the people saving a few British planters here and there which are not the tenth part of the remnant obstinate Recusants a Popish Clergy more numerous by farre then we and in the full exercise of all jurisdiction Ecclesiasticall by their Vicars-generall and Officials who are so confident as they excommunicate those that come to our Courts even in Matrimoniall causes which affront hath been offered my selfe by the popish Primates Vicar-generall for which I have begun a processe against him the Primate himselfe lives in my Parish within two mile of my house the Bishop
Papists and Protestants is one and the same Fourthly that men may be saved in the Church of Rome and Romish Religion therefore we need not pray for any Papists conversion no not for the Queens which he specially prohibited and questioned those who thus prayed for her Fifthly that the Pope is not Antichrist nor ought to have this title given him which he expunged both out of the publike Books of our Church and private mens impressions Sixtly that the Pope is supream head of the Church the first and greatest Patriarch and to make this doctrine passe more current he suffered the Popes own Titles of Sanctitatis Vestrae Sanctissime Pater Spiritus Sancti effusissime plenus Optimus Maximusque in terris Ille quo rectior non-stat Regula quo Prior est corrigenda Religio to be attributed to him successively in sundry Letters from the University of Oxford Master Croxton and others without controll and proclaims himself a Patriarch in his own book against Fisher pag. 171. Seventhly his own Chaplain Doctor Bray by his speciall direction in two Books of Doctor Pocklingtons severally printed and reprinted with authority proclaimed that he derived his lineall succession and Episcopacy from Pope Gregory and Saint Peters Chair at Rome and that our Church was miserable if he could not doe so which Doctor Heylen by his speciall command seconded in print which Bishop Mountague thus trebles in his Originum Ecclesiasticarum Tomi Priorus pars posterior pag. 465. In Pontificali seu libro quam vocamus Ordinationum Episcopus AB AUGUSTINO LEGITIME DERIVATA SUCCESSIONE ET GREGORIO ROMANO DEDUCTUS Sacros Ordines secundum veteris Ecclesiae Cannores conferens Ordinandum Sacerdotem sic affatur Accipe Spiritum Sanctum c. Deriving not only this Archbishop but all our other Bishops successions and Episcopacy from Augustine the Monk and Pope Gregory of Rome a goodly Romish pedegree to be much insisted on directly reducing us back to Rome from whence it was derived as to our Mother Church Fourthly he with his Instruments and Chaplains vented authorized not only in the Pulpit but Presse all manner of popish erronious doctrines never heard amongst us in former yeers comprizing the whole body of Papistry of purpose to reduce us back to Rome the particulars whereof you have heard refusing suppressing orthodox Books written against popish errours and purging the chiefest passages against the Church Pope Prests Jesuits and errours of Rome out of all old reprinted and new licensed books before they could passe the Presse as we have abundantly proved inserting popish pictures and a popish Index into our very Bibles the more easily to seduce men to Popery Fiftly he advanced the most corrupt popish superstitious persons of all sorts to Bishopricks Deaneries Prebendaries Head-ships of houses in the University Chaplains to the King and Prince and the greatest Benefices suppressed silenced deprived censured banished the most zealous preaching orthodox Ministers in all places and kept them from preferment the better to facilitate and effect this design Sixthly he caused sundry books tending to Reconciliation of us to Rome to be printed and published especially Bishop Mountague's Appeal and other Books since of which Sancta Clara took speciall notice and made bold to proclaim a peace and reconciliation in most points between us Seventhly he suppressed all Lectures and after-noon Sermons on the Lord's day in most places that the people through ignorance might be more easily seduced and instead of strict sanctification of the Lords day the principall means of encreasing piety knowledge and keeping men off from popery and prophannesse he caused a new Declaration to be printed and published in his Majesties name for the use of prophane sports and pastimes even on Gods own day and under pretext thereof caused hundreds of our most consciencious Ministers whom otherwise he could not tax or quarrell to be silenced suspended imprisoned yea driven out of the Realm to forreign Countries and Plantations that so these grand obstructions of our reconciliation with Rome being removed we might without any great difficulty or opposition be reduced reconciled to her and least any impediment should arise to crosse this Unity from the Dutch French or Walloon Churches in our Realms not any ways poysoned with his popish drugs and Romish innovations he attempted their extirpation too and had almost effected it All which particulars we have already proved We shall now proceed to some further evidence manifesting his compliancy intelligence and concurrence with the Pope and his Instruments in this hellish plot what evidence of this kind common fame and report both at home at Rome and elswhere hath given in against him Sir Henry Mildmay Master Anthony Mildmay Master Challoner and others have already attested what reall evidence we have yet remaining to make good this fame we shall now produce It had been too grosse too palpable an oversight in such a politician as this Archbishop was reputed and very prejudiciall to his designs considering the place he sustained his pretended profession of the Protestant Religion his dislike of Rome and the many vigilant eyes that were continually fixed on his actions to have held any open or immediate intelligence with the Pope or his known Agents here and therefore it can not reasonably be expected from us to produce direct proofs of any such grosse intelligence what then he could not act publikely and immediatly in person he contrived to effect more courtly and mediatly by fitting instruments who held strict correspondence with the Roman Pontife and his Negotiators The two trustiest persons he could call out for such a purpose were Master Francis Windebank a lay man and Richard Mountague a Divine who had other associates joyned with them to accomplish this reducement To enable them the better to carry on this work with more advantage to the Catholike cause he procured Mountague in despight of severall Parliaments opposition to be made a Bishop heaped sundry preferments on him in our Church of which he so ill deserved as we have already proved and shall not here insist on As for Windebank he advanced him to one of the greatest places of trust and secrecy in the Kingdom making him a principall Secretary of State to his Majesty which he thus expresseth with his own hand in his Diary June 15. 1632. Master Fancis Windebank MY OLD FRIEND was sworn Secretary of State WHICH PLACE I OBTAINED FOR HIM of my gracious Master King CHARLES so that he was a creature of his own advancing No sooner was he setled in this place of honour and trust but he presently fals to his designed work he protects releaseth popish Priests Jesuits Fryars and held familiar correspondency with them entertaining them in his house Study Coach Garden and feasting them at his Table imprisons molests reviles the Messengers who by office duty were bound to apprehend them suspends the execution of all penall laws against them and popish Recusants by his Letters and Warrants of
his Consecrating of Churches and Chappels after the popish manner wherein the case stands briefly thus The Pope his Romish Prelates had in times of ignorance superstition for their own proper lucre introduced solemn consecrations of Churches Chappels with all furniture belonging to them appropriated these Fopperies to Bishops as a jurisdiction peculiar to them alone though we reade in Scripture that the Tabernacle all the furniture thereto belonging was consecrated only by Moses and the Temple at Jerusalem by King Solomon the chief temporall Magistrates not by Aaron or the High Priests as they were among the Romans by the Senate These formes of consecrations full of Ethnicall ridiculous superstitions exorcismes conjurations were contained only in Roman Pontificals Missals Ceremonials which were wholly abolished upon the reformation of Religion in King Edwards daies by the expresse statutes of 3 4 E. 6. cap. 1. 5. 5 6 E. 6. cap. 1. and after that by the statute of 1 Eliz. cap. 2. 8 Eliz. cap. 1. which abrogited all rites ceremonies and consecrations whatsoever but those comprised in the Books of Common Prayer and Ordination of Ministers where there is not one syllable to be found touching consecration of Churches or Chappels or Church-yards nor any forme of such consecrations reteined or prescribed which by these Acts were wholly discontinued abolished in our Church till this Papish Prelate to renue them and to assume a Papall power of making Churches Chappels Altars and their furniture holier then other places by his solemne consecrations of them as if the meere sequestring of them from a common or prophane to a sacred use were not a sufficient consecration of them without a Bishops Benediction and exercising of those creatures suspended thereunto We shall begin first with his consecration of Churches next of Chappels Anno 1630. St. Katherines Creed-church in London being repaired only by the parishioners not new built from the ground when Mountain was Bishop of London and the Church thought holy enough by him without any new consecration not requisite in such a case by the very Canon law this popish Prelate succeeding Mountaiue in the Bishoprick of London suspended this new repaired Church for a time from all Divine service Sermons and Sacraments till it was re-consecrated by himself of which he writ down this speciall memoriall with his own hand in his Diary read in the Lords House in manner following January 16. 1630. Sunday I consecrated S. Katherine Creed-church in London In what a popish ridiculous bedlam manner was thus attested upon oath by M. Willingham a parishioner there who then took special Notes of all the passages in short-writing thinking some good use might be made thereof in after-times the particulars whereof he thus expressed That the Archbishop then of London on the 16 of January 1630. being the Lords day came in the morning about nine of the clock in a pompous manner to Creed-church accompanied with Sir Henry Martin Dr. Rive Dr. Duck and many other High-commissioners and Civillians there being a very great concourse of people to behold this novelty the Church doores were garded with many Halberders at the Bishops approaching near the West door of the Church the hangbies of the Bishop cryed out with a loud voyce Open open ye everlasting doores that the King of glory may enter in and presently as by miracle the doores flew open and the Bishop with three or four great Doctors and many other principall men entred in and as soon as they were in the Church the Bishop fell down upon his knees with his eyes lifted up and his hands and armes spread abroad uttering many words and saying This place is holy and this ground is holy In the name of the Father the Sonne and the Holy Ghost I pronounce it holy and then he took up some of the earth or dust and threw it up into the aire as the frantick perseenting Jewes did when they were raging mad against Paul this was done in the great middle Isle several times as they came up Eastwards towards the Chancel which Chancel was then paved when they approached near to the Rayle and Lords Table unto which was an ascent of two or three steps the Bishop lowly ducked and bowed towards it some five or six times and returning went round about the Church in Procession on the inside thereof they saying the 100 Psalme and after that the 90 Psalme prescribed in the Roman Pontificall for this purpose p. 262. and then this Prayer Lord Jesu Christ who art the eternall Word of thy eternall Father God Almighty to be blessed for ever and diddest at first in the beginning of time create man out of the dust of the earth to restore and repair in him the ruine and fall of Angels and when as he by transgression had lost his originall state diddest according to thy threatning returne him againe unto his dust but so that he should not perish everlastingly but should in due time by an omnipotent power be raised againe out of the earth and therefore in assurance of the resurrection the bodies of men the work of thine own hands are in this place to be deposited in their sepulchres graves or vaults as in a repository or resting place untill the end of all things when that mighty Arch-angell shall sound his last Trumpet with Rise ye dead and come to judgement accept we beseech thee this our holy service who doe give and consecrate this beautifull Church unto thee and we separate it unto thee and thy Church AS HOLY GROVND not to be prophaned any more to common use this we beseech thee to accept at our hands for Christ Jesus sake c. Then was read aloud the 23 chapter of Genesis which being read then followed another prayer taken almost verbatim out of the Roman Pontificall beginning thus Merciful God the resurrection and the life of all that trust in thee wee most humbly intreat thee to vouchsafe us of thy grace that all those thy servants who from hence forth shall come into or be intered within the Circuit of this holy and sacred place now by our service HALLOWED unto thee may so lead their lives in thy feare that they may leave them in thy favour and that their bodies resting in their Sepulchres in this Church in peace untill thy comming unto Iudgment may rise again unto immortall life and live with thee for ever in those glorious mantions of eternity Heare us O Saviour for thy passion sake heare us O Father for thy Christs sake heare us O Sanctifying Spirit for thy comforts sake who livest and reignest one God c. Then The peace of God followed c. After all this the Bishop betook himselfe to sit under a cloath of State in an Isle of the chancell neare the Communion Table and taking a written book in his hand in imitation of the Roman Pontificall and the Councell of Trents Decrees therein cited pag. 247 c.
Majesties subsequent Declaration for sports and Ales to be kept thereon of which Christopher Dowe his Champion in his Innovations unjustly charged upon the present Church and State or An Answer to the most materiall passages of a Libellous Pamphlet made by Mr. Henry Burton and Intituled An Apology of an Appeal c. London 1637. chap. 5. p. 75. writes thus I beleeve his Grace holds it no dishonour to be the meanes of procuring or urging obedience to any Act that so just and religious a King shall avow to be His. Propounding and justifying these five Propositions at at large concerning this Declaration and the urging of it p. 77. c. 1. That the Declaration is no inlet to prophannesse or irreligion or hinderance of the due Sanctification of the Lords Day 2. That ehe sports permitted by it to be used are Lawfull and are not prohibited either by Gods Law or the Law of the Land 3. That it is no means of breaking the fift Commandement nor doth alow any contempt of Parents or Masters Authority over their children and servants 4. That the reading of it by Ministers in their severall Congregations was injoyned and intended by his Majesty and that it is a thing that may lawfully be done by them 5. That such as refuse to publish it accordingly are justly punished and their punishment no cruelty or unjust persecution The Extract of the Letter sent to the Bishop of Bath and Wels was as followeth S. in Christo My very good Lord c. MY Businesses concerning my Translation are now almost over and those of Tearme ready to begin And in the interim I am commanded by His Majesty to put you to a little paines There hath been of late some noyse in Somersetshire about the Feasts of the Dedications of Churches commonly called the Wakes and it seemes the Judges of Assiize formerly made an Order to prohibit them and caused it to be published in some or most of the Churches there by the Minister without my Lord the Bishops consent or privity The pretence of this hath been that some disorders derogatory from Gods service and the Government of the Common-wealth are committed at those times by which argument any thing that is abused may be quite taken away It seemes there hath been some heate strucke in the Countrey about this by the carriage of the Lord Chiefe Justice Richardson at the two last Assizes especially the last with which His Majesty is not well pleased And for the preventing of outrages or disorders at those Feasts no man can be more carefull than His Majesty but He conceives and that very rightly that all these may and ought to be prevented by the care of the Justices of Peace and not leave the Feasts themselves to be kept for the Neighbourly meetings and Recreations of the people of which he would not have them debarred under any frivilous pretences And farther His Majesty hath been lately informed by men of good place in that Countrey that the Humourists increase much in those parts and unite themselves by banding against the Feasts which course as His Majesty no way likes so He hath been informed also for this last yeare since warning was given there have not been any noted disorders at any of those Feasts kept in those parts Yet for His better satisfaction He hath commanded me to require you which I here do by these Letters to send for some of the gravest of your Clergy and such as stand best affected to the Church and Government in the severall parts of your Diocesse and by them to informe your selfe how these Feasts havs been ordered for this last yeare and how free they have been from disorders and to send me up an accompt of it such as I may shew to His Majesty of which you must not fayle And He doubts not but that you will performe the same like a wise and a prvdent Governour Thus leaving this businesse to your care and desiring you to make as much convenient haste with it as you can I commend you to Gods Grace and rest Your Lordships very loving Friend and Brother W. Cant. Lambeth Octob. 4. 1633. To which Letter the Bishop of Bath and Wells made this returne thus endorsed with the Archbishops own hand Rece November 11 1633. My Lord of Bathes Certificate about the Wakes and other Feasts in Somersetshire c. found in his Study with his own forecited Letter MOst Reverend Father in God and my very Honourable good Lord my humble service presented to your Grace I received upon the 12th of October last a Letter from your Grace dated the 4th of the same Moneth wherein your Grace hath required me by a commandment from His Majesty to send for some of the gravest of my Clergie and such as stand best affected to the Church and Government out of the severall parts of my Diocesse and by them to inform my selfe how the annuall Feasts of the Dedications of their Churches have beene kept within their severall Parishes this last yeare and how free they have beene from disorders Now according to His Majesties pleasure and Commandment herein presently after receipt of your Graces Letter I sent forth my Letters into all the several Deaneries within my Diocesse for some of the better* sort of Clergy out of every Division part and corner of Somersetshire to come unto me and so they did upon certaine dayes appointed by me And I finde by the severall Answers of threescore and twelve Ministers Benificed men in whose Parishes these Feasts are kept as followeth First that they have been kept not onely this last yeare but also for many years before as long as they have lived in their severall Parishes without any disorders Secondly that upon the Feast dayes which are for the most part every where upon Sundayes the Service of the Church hath bin more solemnly performed and the Church hath bin better frequented both in the Forenoons and in the Afternoons than upon any Sunday in the yeare Thirdly that they have not known or heard of any disorders in the Neighbouring Towns where the like Feasts are kept Fourthly that the people do very much desire the continuance of those Feasts Lastly that all these Ministers are of opinion that it is fit and convenient these Feast dayes should be continued for a memoriall of the Dedications of their severall Churches for the civilizing of people for their lawfull Recreations for the composing of differences by occasion of the meeting of friends for the increase of love and unity as being Feasts of Charity for the reliefe of the poore the richer sort keeping then in a manner open house and for many other reasons This is the summe of their severall free and voluntary Answers which I have in writing under their owne hands and will be ready to shew if they be required which course I tooke because it might not bee given our hereafter by those who condemne these Feasts that I
Lord Bishop of Exeter signifying His Majesties pleasure that in case the said Thomas Foard should be elected to the said Lectureship or procure the said Advowson he doe not give any approbation thereof procured ut supra dated 12. Septem 1631. These Letters were drawne by the Bishops owne direction not by the Secretary of State or Clarkes of the Signet being not entred at large in the Letter Signet Booke but only this note of them entred in the Docquet Booke by which his implacable transcendent malice appeared against the opposites to Arminianisme that not satisfied with their unjust banishment out of Oxford he endeavoured by indirect means to hinder them from Ecclesiasticall preferments in the Church whereas hee advanced those of the Arminian faction to places of highest eminency in the Church as wee shall manifest in due season After these severe proceedings against these Anti-Arminians in the Vniversitie the Arminians there grew very numerous insolent few or none dating to oppose them but Doctor Prideaux with two or three more in some passages in their Sermons for which they were presently questioned by the Arminian Faction and enjoyned publike Recantations witnesse the Recantation of William Hobbes Fellow of Trinitio Colledge the 25. of January 1632. for preaching against falling from Grace contrary to the intent and purpose of His Majesties Declaration in a Sermon on a Tuesday at St. Maries Recorded in the Oxford Register f. 54 The Recantation of Master Thomas Cooke of Brase-Nose the 19th of July 1634. for using some passages in a Latine Sermon in Saint Maries which by consequence might imply connivency and partiality in the Vice-Chancellour Doctor Duppa towards some of the Arminian party that had violated the Kings Edicts concerning such points of controversie as are forbidden Registred in the Vniversity Register pag. 90. with the convention and submission of Master Kichard Kilby of Lincolne Colledge before Doctor Bayley Vice-Chancellour and others March 13. 1637. for reviving some controversies concerning Arminianisme contrary to His Majesties Declaration entred in the Vniversitie Register fol. 152. About September 1632. there were some Satyricall Verses scattered abroad in Oxford against the Arminians thus intituled The Academicall Army of Epidemicall Arminians To the tune of the Souldieur wherein Doctor Corbet Doctor Duppa Doctor Iackeson Doctor Marsh Doctor Turner with others of the Arminian faction were mentioned and Bishop Laud as their Generall who receiving a Coppie of them December 19. 1632. writ this endorsment on it Oxford Libell against such as they will needs call Arminians Who were all backed by Bishop Laud their grand Patron and preferred to the highest Ecclesiasticall preferments How the Arminian party prevailed in the Vniversitie of Cambridge by this Arch-Prelates abetment so farre as to procure Barrets Recantation of the Arminian Tenets solemnly made in that Vniversity in 37. of Q. Elizabeths Raigne and then printed to be rased out of the Vniversity Register where it was Recorded and to prosecute Mr. Bernard whom he caused to be censured ruined in the High-Commission for preaching against the increase of Popery and Arminianisme of which hereafter is so well knowne to most that wee shall not insist upon it most of the heads of Houses there as Doctor Brookes Doctor Beale Doctor Martin Doctor Paske Doctor Cosens Doctor Lany c being professed Arminians and this Archbishops Creatures to prosecute his designes How diligent the Bishops were by colour of His Majesties Declarations and Instructions to suppresse all preaching against all Arminianisme in their Diocesse by this Arch-Prelates instigation will appeare by their printed Visitation Articles for this purpose particularly by the Articles of enquiry and direction for the Diocesse of Norwich in the first Visitation of Rich. Mountague Bishop of that Diocesse An. Dom. 1638 Tit. 5. Artic. 22. in Church-Wardens Doth your Minister commonly or of set purpose in his populer Sermons full upon those much disputed and little understood doctrines of Gods eternall Predestination of Election antecedaneous of Reprobation irrespective without sinne foreseene of Freewill of Perseverance and not falling from Grace points obscure unfoldable unfoordable untractable at which that great Apostle stood at gaze with Oh the height and depth of the riches of the Wisdome and knowledge of God! how unsearchable are his judgments and his wayes past finding out Rom. 11. 33. By the Archbishops Injunctions prescribed to them in His Majesties Name whereof this was one That they should take speciall care that no Minister nor Lecturer in their Diocesse should preach upon the prohibited controverted points contrary to His Majesties Declarations and Instructions and that they should give an yearely account to the Archbishop of their proceedings herein which they did accordingly By meanes whereof the Arminian Errors were freely vented in all Diocesses without any publike opposition and those who out of zeale to truth durst open their mouthes to refuse them were silenced suspended and brought into the High Commission by this Archbishops practise to their undoing whiles the Arminians on the contrary had free liberty to broach their Erronious Tenets without controle and were advanced to the greatest benefices and Ecclesiasticall Dignities Besides this Arch-prelate not satisfied with propagating these dangerous Arminian Novelties throughout the Realme of England endeavoured to infect by degrees the whole Church of Irel therewith To which end he not only caused Bishop Downehams book of perseverance there printed against the Arminians to be suppressed as you heard before but the very Articles of the Church of Ireland made in a full Nationall Synod and Convocation held at Dubline 1615. and ratified by King Iames wherein all the Arminian Errors are terminis terminantibus condemned as Erronious to be repealed the L. Deputy Wentworth by high hand being but the Archbishops instrument herein enforcing the Convocation at Dublin An 1634. by sundry threatning Messages full fore against their wills to condescend to the repealing of them under pretext of establishing the 39. Articles of the Church of England comprised in the former for the only Articles of that Church for Vnity and Vniformity sake as was attested by Dr. Hoyle a Member of that Irish Convocation at the Lords Ear long since published in print with the Archbishops privity if not command by Dr. Heylin in his History of the Sabbath Part. 2. chap. 8. sect 9. pag. 259. in these very tearmes And here unto they were encouraged a great deale the rather because in Ireland what time his Majesties Commissioners were employed about the settling of that Church Anno 1615. there passed an Article which much confirmed them in their courses and hath been often since alleaged to justifie both them and their proceedings the Article is this The first day of the weeke which is the Lords Day is wholy to be dedicated to the service of God and therefore we are bound therein to rest from our common and daily businesse and to bestow that leasure upon holy exercises both private publique What moved
plene convenimus Doctiores Protestantes tribuunt justificationem nostram habitui justiâ—ae non ergo fidei Jmmo haec nostra positio solemniter Cantahrigiae in Com tijs anniversarijs pro actu doctor ali hoc anno currente mense Iulio agitata est pag. 181. Sanè nulla hodie reperi etur differentia in Confessione Anglica sanctissima Confessione Trid. nihil in Articulis Hamptoni ensibus in oppositum ordinatur ut patet Art 9. de Iustificatione iunde Montacutius in suo Appello Caesarâ—m Cap. 6. expresse probat Doctrinam nostra â—â—saltem secundum gradum hujus latitudinis ab ipsis teneri c. 13. That there are Merits workes of Supererogation and Evangelicall Councells BIshop Mountague his Gagge pag. 153 Good workes therefore said to be meritorious are soon understood to be ex cordâ—gno which that a worke may so he these conditions are required That it bee morally good freely wrought by man in this life in the state of Grace and friendship with God which hath annexed Gods promise of reward all which conditions I cannot conceive that any Protestant doth deny unto good workes Which he thus backes in his Appeale pag. 203. The sence of the word which was but to procure to incurre to purchase major est mea iniquitas quam ut veniam Merear than that I may purchase or procure pardon pag. 214. Touching Evangelicall Councells I know no doctrine of our Church against them pag. 215. So I say still I know none I doe believe there are and ever were Evangelicall Councells such as Saint Paul mentioneth in his Concilium autem do such as our Saviour poinred at and directed unto in his Qui potest capere capiat such as a man may doe or not doe without guilt of sinne or breach of Law Shelfords five Treatises pag. 120. Virtutum sancta speciosa caterva salutem Divino ex pacto quam meruêre dabunt p. 130. And to this belong the Councells of the Gospell which goe beyond the precepts of the Law of which Saint Chrysost speakes c. CHRIST commanded nothing impossible insomuch that many goe beyond the very Commandements who ever did this he forth with answers Saint Paul Saint Peter even all the quire of Saints Lastly as Christs spirit and grace gives such power to goe beyond the precepts c. pag. 189. By his Councells which goe beyond his precepts because God hath given man free will to doe what hee can in the state of Grace for the state of Glory he shewes him some exceeding meanes to grow to this lifes perfection and to improve the common reward of glory for the next life as sell that thou hast c. These are Gods Councells which of the Primitive Church were put in practise but in our times they are put off with a non placet pag. 146. Object The very best workes of the Saints are uncleane impure menstruous and mortall sinnes therefore it is impossible for any man to keepe the Law Ans They that say so cannot be excused from extreame blasphemie Francis Sales pag. 7. 8. Devotion then provoketh us to doe with joy and delight all manner of good workes although they bee not in any sort commanded by Gods Law but onely commended unto our free will by his Councells and holy inspirations Pag. 375. Thy poverty Philotheus hath two great priviledges by which shee can make thee rich in merits and deserts 14. That the Law is possible to be fulfilled and Perfection attainable in this life SHelford Pag. 141. A Treatise shewing that Gods Law now qualified by the Gosspell of Christ is possible and ought to be fulfilled by us in this life p. 122. That there is a fulfilling of Gods Law in this life Iames 2. 10. whosoever shall keepe the whole Law c. here therefore is a generall and absolute fulfilling spoken of p. 127. Christ hath merited that the righteousnesse of the Law should bee fulfilled in us therefore the Law is not impossible to be fulfilled for us pag. 130. Christs spirit and grace gives power to goe beyond the precepts pag. 139. If God should command things impossible he should be more cruell then a Tyrant pag. 147. The unregenerate cannot possibly fulfill the Law pag. 149. But Gods Sonnes and servants are able to fulfill it p. 189. By his Councells which goe beyond his precepts he shewes him some exceeding meanes to grow to this lifes perfection Christs Epistle to a devout Soule pag. 240. A Rule for such as labour to attaine to Perfection c. Francis Sales His Introduction to a devout Life pag. 19. There are many degrees and exercises of devotion which easily lead secular persons to Perfection St. Lydia and Saint Chrispin were perfectly devoute in their open shops c. pag. 334. Charitie only placeth us in the hight of Perfection 15. That there are Veniall sinnes CHrists Epistle to a Devout Soule p. 57. Although in this conflict there are many veniall sins wont to be committed That paine which is endured by resisting of mortall sinnes doth take away all that paine which the Veniall sinnes doe deserve Pag. 32. Veniall sinnes doe not take from us the life of Grace Francis Sales in His Introduction to a Devout life writes in this manner Pag. 110. That we must purifie our selves from affections to Veniall sins Thou shalt discover in thy selfe that besides mortall sins from which by the fore-mentioned exercises thou hast beene purged there remaine yet in thy soule diverse inclinations and affections to Veniall sinnes Pag. 111. Wee can never be free from Veniall sinnes in this life I say then that one must purge his soule from all the affections and inclinations that hee feeles to Veniall sinnes Pag. 112. A Veniall sinne be it never so little displeaseth God though not so hainously that he will damne us or cast us away for ever for the same Pag. 114. Veniall sins kill not our soules but yet mar the hony of our devotion It is no haynous sinne my Philotheus to tell some little lie in pastime to exceed somewhat in needlesse talke in carelesse lookes c. Pag. 119. Certaine Inclinations are not properly sinnes neither mortall nor Veniall but only imperfections Pag. 214. Thinke it not enough to confesse thy Veniall sinnes Pag. 227. To communicate every 8. dayes it is requisite neither to bee guilty of mortall sinnes not any affection to Veniall Shelfords five Treatises p. 130. Lastly Aâ— Christs Spirit and Grace gives power to goe beyond the precepts so it is not incongruent that it should so molifie sinnes in his members as to make them Veniall and not killing Sparrowes Sermon of Confession All our sinnes therefore must bee confessed Omnia Venialia omnia mortalia so say the Casuists 16 That Reliques of Saints are to be preserved and reverenced BIshop Mountague Orig Ecclesiast Pars prior Pag. 39. De qua re quid nos Angle sentiamus breviter exponemus Nos Martyres c. qu memorias ipsorum anniversartas
kinde of Zeale like the madde Prophetesse in the Poet have run into the open streets yea and searched private houses too to looke for such as spent those houres on the Lords Day in lawfull pastimes which were not destinate by the Church to Gods publike service and having found them out scattered the companie and brake the Instruments and if my memory faile me not the Musitians head too and which is more they thought that they were bound in Conscience so to doe c. And sect 9. p. 258. He most prophanely and scurrilously stiles the Lords-Day The NEW SAINT SABBATH And sect 13. pag. 269. c. hee concludes thus Nay which is more it was so publikely avowed and printed by one who had no calling to interpret lawes except the provocation of his own ill spirit That Dancing on the Lords-Day was an unlawfull pastime punishable by the Statute of 1 Carl. c. 1. which intended so he saith to suppresse Dancing on the Lords Day as well as Beare-Baiting Bull-Baiting Enterludes and common Playes which were not then so rise and common as dancing when this Law was made Things being at this height it pleased His Excellent Majestie Observing as hee saith himselfe how much his people were debarred of Recreation and finding in some Counties that under the pretence of taking away of abuses there had bin a generall forbidding not only of ordinary meetings but of the Feasts of the Dedication of Churches commonly called Wakes to ratifie and publish the Declaration of His Majesties Father before remembred Adding that all those feasts with others should bee observed and that all Neighbourhood and freedome with manlike and lawfull exercises be therein used commanding all the Justices of Assize in the severall Circuits to see that no man doe trouble or molest any of his Loyall and dutifull people in or for their lawfull recreations having first done their duty to God and continuing in obedience unto His Majestie and his Lawes and further that publication thereof be made by Order from the Bishops through all the parishes of their severall Diocesses respectively Thus did it please His Excellent and Sacred Majestie to publish His most pious and Religious purpose of opening to his Loyall people the liberty of the Day which the day allowed of and which all Christian States and Churches in all times before had never questioned withall of shutting up that doore whereat no lesse than Judaisme would in fine bave entred so in time have over-ran the fairest and most beautifull Church at this day in Christendome And certainly it was a pious and Princely Act nothing inferiour unto that of Constantine or any other Christian King or Emperour before remembred it being no lesse pious in it selfe considered to keep the holy dayes free from Superstition than to preserve them from Profanenesse especially considering that permission of lawfull pleasures is no lesse proper to a festivall then restraint from labour Nay of the two it is more ancient for in his time Tertullian tells us that they did diem Solis laetitiae indulgere devote the Sunday partly unto mirth and recreation not to devotion altogether when in an hundred yeares after Tertullians time there was no law or constitution to restraine men from labour this day in the Christian Church Yet did not his most Excellent Majestie finde such obedience in some men and such as should have beene examples unto their flockes as his most Christian purpose did deserve there being some so setled in the opinion of a Sabbath Day a day not heard of in the Church of Christ 40. yeares agoe that they choose rather to deprive the Church of their paines and ministrie than yeeld unto His Majesties just commands for whose sakes specially next unto my duty unto God my Soveraigne and the Church my Mother I have employed my time and Studdies to compose this History that they may see therein in briefe the practise of Gods Church in the times before them and frame themselves to do thereafter casting aside those errours in the which they are and walking in the way which they ought to travell which way when all is done will bee Via Regia the Kings High way as that which is most safe and of best assurance because most travellers by Gods people Our private pathes doe leade us often into errour and sometimes also into danger And therefore I beseech all those who have offended in that kind to lay aside their passions and their private interests if any are that way misguided as also not to shut their eyes against those truths which are presented to them for their information that so the King may have the honour of their due Obedience the Church the comfort of their labours and conformable ministry For to what purpose should they hope to bee ennobled for their sufferings in so bad a cause which neither hath the Doctrine of the Scriptures to authorize it or practise of the Church of God the best expositer of the Scripture to confirme and countenance it or to be counted constant to or in their first conclusions having such weak and dangerous premises to support the same since constancy not rightly grounded is at best but obstinacy and many times doth end in Heresie Once againe therfore I exhort them even in Gods name whose Ministers they are and unto whom they are to give up an account of their imployment and in the Kings Name whom as Gods Deputy they are bound to obey not for wrath only but for Conscience sake and in the Churches name whose peace they are to studdy above all things else and their owne names lastly whom it most concernes that they desist and goe not forward in this disobedience lest a worse mischiefe fall upon them For my part I have done my best so farre to give them satisfaction in this present point so farre forth as the nature of an History would permit as they might thinke it no disparagment to alter their opinions and desert their errors and change their resolutions since in so doing they shall conforme themselves unto the practise of Gods Church in all times and Ages This prophane Doctor in his Epistle before Doctor Prideaux his Lecture of the Sabbath and in his Moderate Answer to Master Burton pag. 50. to 56. 76. 80. 81. 110 112. hath many passages to the same effect against the Sabbaths morality the strict intire Sanctification of the Lords-Day in yea Justification of the Book of sports and of the Archbishops and Bishops silencing excommunicating censuting those who refused to read it to the people The like passages we meet with in Bishop Whites Doctor Primrose and Master Joronfides Treatises of the Sabbath in Christopher Dew his Innovations unjustly charged chap. 10. 11 12. in Edmund Reeve his Communion Booke Catechisme expounded wherein the Piety Necessitie and Vtilitie of His Majesties Declaration for sports is extolled above Elah pag. 90. to 108. that these Pages were afterwards torne out of the
c. Fides sine operibus non justificat 1 Cor. 13. 2. Gal. 5. 6. c. Jejunii meritum Jerem. 35. 14. 19. Iejunatur pro mortuis 1 Schem 31. 13. Imagines jussit Deus fieri Exod. 25. 18. Impositio manus in Sacramento ordinis confirmationis Actor 6. 6. Iusti verè in hac vita Luke 1. 6. c. Iustificatio qua quis ex justo fit justior ascribitur boxis operibus Rom. 2. 13. Iustificatio impij non solum fidei ascribitur sed etiam aliquatenus alijs virtutibus vt spei Rom. 8. 23. Penitentiae operibus Jech 18. 21. 22. Math. 3. 2. and Luke 7. c. Liberum arbitrium etiam post lapsum in homine mansit Gen. 4. 7. Librum arbitrium Co-operatur gratiae Dei 1 Schem 7. 3. c. Matrimonium cujus rei sacramentum Eph. 5. 32. c. Confert Gratiam et sanctificationem 1 Thes 4. 4. Operum merita retributio seu merces Psal 119. 112. c. Opera bona Deo grata sunt praemium merentur Gen. 4. 4. 7. c. Operari benè propter mercedem retributionem licitum est Psal 119. 112. Mat. 5. 12. Non in quolibet opere homo peccat 2 Pet. 1. 10. c. Ordinum sacramentum Joha 20. 22. Peccatum sacerdos remittit authoritate Divinâ Math. 18. 18. c. Petrus primus Apostolorum Math. 10. 2. Quadrage simalis Iejunij exemplum Mosche Exod. 24. 18. c. Reliquiae vestes sanctorum quam vim a Deo habeant quidne per eas operatur Deus vt pallium Elijae 2 Reg. 2. 14. Vmbra Christi Mat. 9. 20. Revelationes visiones Jehos 6. 1. Sacrificium Novi Testamenti appellatur Iugis cultus Dan. 11. 31. Celebrabitur donec veniat dominus 1 Cor. 11. 26. Sancti etiam defuncti rectè â nobis laudantur Joh. 12. 26. In sanctis suis Deus laudatur Psal 151. 1. c. Scriptura difficilis intellectu 2 Pet. 3. 16. Nec omnia scriptis Apostoli mandarunt John 20. 30. All these with sundry other Popish Doctrines were conteined in this Index Biblicus bound up with our Protestant Bibles to pervert the Scriptures seduce the Readers and make the very Bible itselfe as much as in them lay the very Patron and Propagator of Popery Now what more desperate project could there be to undermine our established Religion and set up Popery then this to corrupt the very Scriptures themselves by annexing such a pernicious Index to them A crime so transcendently execrable in an Arch-Prelate intrusted with the greatest care of our Religion as no tongue is able to expresse its detestablenesse to the full no punishment great enough to expiate its guilt Wee have represented you with an Epitome of the severall Popish Doctrines printed and authorized of late yeares in our Church by the Archbishop himself his Chaplaines and Instruments and could have furnished you with infinite others of this kinde but because Master Bayly in his Canterburians selfe-conviction the last Edition hath collected and published most of them already to the world where the studious may praise them at their leisure and we desire rather to satisfie then surfet or tyre out the Reader with instances of this nature we shall passe them by in silence onely with this knowne experimentall observation That all kindes of Popish Arminian Doctrines were ever more bold and frequent in our Pulpits throughout the Realme then in our Presses especially in our Vniversities and the Kings owne Chappell a truth so universally knowne to all so plentifully manifested to the world in Mr. Whites first Century of scandalous and malignant Priests that to prove it by witnesses or Inductions of particulars would be to light a Candle to the sunne and wast much precious time in proving that which no impartiall intelligent man so much as doubts of but knowes most true of his owne wofull experience Fourthly having given you this large account of what popish doctrines and positions both himselfe his Chaplaines Agents printed authorized to corrupt the peoples judgement we shall next present you with a large English Index Expurgatorius of what passages he and they expunged out of sundry English Writers tendered them to license before they could passe the Presse which will most clearly discover his and their Jesuiticall practises confederacies and designes to introduce the whole body of Popery among us with little or no opposition We shall begin with purgations of this nature made by the Bishop himselfe some of them before he had any publike authority to license Books but most of them after he usurped this power all of them so remarkable that all Protestant Churches Readers will stand amazed at them The first we shall instance in is his purgations made in Doctor Sibthorps Sermon preached at Northampton Assizes before the Judges in the yeere 1627. intituled Apostolicall Obedience the whole scope of this Sermon was to justifie The lawfulnesse of the generall Loane then set on foot by the Kings ill Councellours to keep off Parliaments and of the Kings imposing publike Taxes by his owne regall power without consent in Parliament and to prove that the people in poynt of conscience and religion ought cheerfully to submit to such Loanes and Taxes without any opposition To sweeten this sower theame the Doctor had cunningly inserted some popular passages into this Sermon against evill Counsellours the toleration of Papists Popery and the prophanation of the Sabbath which this Bishop who procured this Sermon of his to be printed expunged with his owne hand as was evidenced by the Originall written Copy found in his Study produced at the Lords Barre and attested by Master Prynne The first passage he expunged was this When not onely the Emperour extirpates the Protestants in Bohemia where he profest it and Baveir in the Palatinate where he hath a pretext of revenge for it or the Spaniard and Arch-dutchesse in their Dominions where the Jesuits make it a case of Conscience but even the King of France not onely at Rochel and Mountabon but also in other his confines and when the Pope unites all these in a holy League what may we expect will become of Brittaine if like that wise King in the Gospell ours sends not out whilest the enemies are yet a farre off you know how speedily this Iland hath been overrunne with but a few being once entred and our Ilands are not now better fortified The next was this He that Disturbs the State and drawes the Prince to ill is to undergoe what he intended to others as Haman and his complices for their plot against the Jewes Ester 7 8 9. chapters He that under pretence of honour to the King is an enemy to Religion should suffer for a Seducer as those betrayers of the Prophet Dan. 6. 4. to 25. It is probable that this Bishop being then newly made a Privy-Counsellour and putting the King upon pernicious and illegall projects to the disturbance of the State
of our reducement to Rome yea the discovery of Andreas ab Habernfield to the Archbishop informes both him and ns That one of Endimion Porters Sonnes of the Bed-chamber now in armes against the Parliament was promised a Cardinals Hat if this designe succeeded well and that Sir Kenelme Digby Master Walter Mountague and other active Instruments who promoted that designe among us attended the sixteen Cardinals Caps that were vacant which were therefore detained vacant for some yeers to impose a vaine hope on those who expected them And Master Widford in his Letters from Rome to Secretary Windebank Novemb. 10. 1640. informes him that Master Sommerset and Master Brudenell were come to Florence aiming at our English Cardinals Caps which then by reason of the Popes Catarre were like to be disposed of All which particulars are a most cleere demonstration of the Pope and his Conclaves endeavours to reduce us back to Rome and of this Archbishops privity to if not assistance in it The sixth Evidence we shall mention to prove the Archbishops not onely intelligence of but compliance with the Popes and his Instruments Plots and proceedings to usher in Popery and reduce our Kingdomes to the Antichristian Religion and Church of Rome is his conusance and furtherance of this their design in Ireland which we shall thus demonstrate The House of Commons June 11. 1628. presented a Remonstrance to the King concerning the extraordinary encrease and growth of Popery of Papists both in England and Ireland and the extraordinary favour which they found from some great persons in his Court wherein they had this notable clause concerning Ireland IT doth not a little also encrease our dangers and feares this way to understand the miserable condition of your Kingdome of Ireland where without controle the Popish Religion is openly professed and practised in every part thereof Popish jurisdiction being generally exercised and avowed Monasteries Nunneries and other superstitious houses newly erected re-edified replenished with men and women of severall Orders and in a plentifull manner maintained in Dublin and most of the great Townes and divers other places of that Kingdome Which of what ill consequence it may prove if not seasonably repressed we leave to your Majesties wisdome to judge But most heartily beseech you as we assure our selves you doe to lay the serious consideration thereof to your Royall pious heart AND THAT SOME TIMELY COURSE MAY BE TAKEN FOR REDRESSE HEREIN Had this pious prudent timely advice been then harkned to and followed to purpose it might no doubt through Gods concurrence with it have prevented that horrid Rebellion those bloody Massacres of some hundred thousands of poor English Protestants in and devastation of that distressed Kingdom which have broken forth and been perpetrated there of late almost to the utter extirpation of the English and Irish Protestants the ruine of that Kingdome and infinite losse yea eminent danger of this our Realme to boot But this Popish Prelate though he then certainly knew this Remonstrance to be most true out of an inveterate hatred to the Parliament and a desire to promote the Catholikes designes there instead of perswading his Majesty to hearken to this true information and wholesome advice of his faithfull Commons drew up a most pernitious malepert Answer with his owne hand in his Majesties name against this Remonstrance which he presented to his Majesty wherein he incensed him against the Commons charging them not onely with misinforming but traducing his Majesties government by this clause concerning Ireland in this dishonourable language produced and read under his owne hand out of the Originall draught attested by Master Prynne FOR Ireland We think in case of Religion 't is not worse then Queen Elizabeth left it and for other affaires 't is as good as we found it nay perhaps better and We take it a great disparagement of Our government that it should be urged that new Monasteries Nunneries and other superstitious houses are erected and replenished in Dublin and other great Townes in this Our Kingdome for we assure Our Selves Our Deputy and Our Counsell there will not suffer God and Our government so to be dishonoured but We should have had some account of it from them and We may not endure thus to have Our good People misled with shewes Which in plaine tearmes is but a giving the House of Commons the Lye and a slandering of them as false Informers both to the King and people By which wicked practice their Remonstrance was rejected as a slanderous Libell and their Councell not pursued the dolefull effects whereof we now experimentally feele and rue That this Prelate when he made this Answer certainly knew of the grand encrease of the Papists in Ireland and that they had then upon the matter obtained a publike toleration will appeare by a paper found in his Study produced at the Barre thus endorsed with this Archbishops own hand 1626. The Bishops of Ireland about a Toleration feared The Judgement of the Arch-bishops and Bishops of Ireland concerning toleration of the Papish Religion by publike Protestation THE Religion of Papists is Superstitious and Idolatrous their Faith and Doctrine erronious and hereticall their Church in respect of both Apostaticall to give them therefore a toleration of Religion or to consent that they may-freely exercise their Religion and professe their Faith and Doctrine is a grievous sinne and that in two respects First it is to make our selves accessary to their superstitious Idolaries Heresies and in a word to all the abominations of popery but also which is a consequent of the former to the perdition of the seduced people which perish in the deluge of the Catholike Apostacy Secondly to grant them a toleration in respect of any money to be given or contribution to be made by them is to set Religion to sale and with it the soules of the people whom Christ our Saviour hath redeemed with his most precious blood And as it is a great sinne so it is a matter of most dangerous consequence the consideration whereof we leave to the wise and judicions beseeching the zealous God of truth to make those who are in authority zealous of Gods glory and of the advancement of true Religion zealous resolute and couragious against all Popery Superstition and Idolatry There were likely to be granted to the Papists in Ireland many priviledges and withall a toleration for their Religion in the consideration of the payment of a great summe of mony This Easter tearme 1626. there was a great meeting of all the chiefest of the whole Kingdome and the Archbishops and Bishops c. and it was likely to be concluded Doctor Dâ—wanm Bishop of London-Derry April 11. preached at Dublin before the Lord Deputy and the State his Text was Luke 1. at the 79. In the midst of his Sermon he openly read this Protestation above written subscribed by the Archbishops and Bishops of Ireland and at the end he boldly said And
bowing without any distinction Therefore you adore both alike with one and the same worship and so give Divine 〈◊〉 to the Altar as well as to God which is Idolatry or but civill worship to God not exceeding that you give * You say but no wayes prove it a Popish Monkes and Friars adoring the hostia and Altar in those blind times were clearely both the ground and Patterne of this Altar-adoration which this Arch-pre late would obtrude on us in these dayes of the Gospell But theirs was Idolatrous superstitious Popish Therefore this is such * Reply to Hardings Answer Art 3. Diu. 29. * Your selfe and yours apply them tothe Altar Deo et Altari ejus not to God onely Ergo in this you contradict your selfe Not the adoring which he mentions not NOTE NOTE NOTE NOTE NOTE NOTE NOTE A notable Passage to advance the Iurisdiction of Bishops and deprive Patrons of their Rights NOTE The Kings Declaration * He should have said No Christian state nor Church rather NOTE NOTE NOTE NOTE Note Note Note * Inserted with the Archbishops owne hand * Added with the Archbishops owne hand * This was altered by the Arch-bishop and put in lieu of were succeeded by others of their own Order or Degree * This clause was added by the Arch-bishop with his own hand * Here. p. 263. to 267. Note Note Note Note Note IV. Notable passages against popery expunged out of new licensed Books by the Arch-bishop and his Agents in imitation of the popish Index Expurgatorius NOTE NOTE NOTE a Pag. 32 to 3â— b Speech in Star Chamber p. 36 37. See his speech in Star-chamber p. 73 and Heylins Preface NOTE b Page 23 24. NOTE NOTE f Papatus id est Principatus tam in spiritualibus quam in temporaliâ—us Panormitam NOTE NOTE NOTE NOTE NOTE a Cypr. de lapsis quid hoc loco faciam dilectissimi fratres sluctuam vario mentis estu quid aut quo modo dicam lachrymis magis quam verhis opus est ad exprimendum dolorem quo corporis nostri plagu deflenda est b Bul in Apoc Quae quae so clmentia est crudelissimis â—upis blandiri ut oves innocentes Christi sanguine redemptas impune dilanient quae haec patientiae sinere viniam Domini ab immaenissimis monstris deviastari c Juven sat 2. d Cic. orat 1. in Catil Habeamus senatus consultum velut gladiam in veginâ—â—â—condisum e Deut. 13. 6 7 8 9 10. f Deut. 13. 6 7 3 9 10. NOTE g Arch-bishops Speech in Star-chamber p 47. Quest Answ Quest Answ NOTE NOTE NOTE NOTE h His Apology for the Oath of Alleagiance and Answer to Cardinall Perron a Jer. 38. 40. Luk. 22. 31 32. c Rom. 8. 30. d Aug. de praed 〈◊〉 c. 17. 〈…〉 Rom. 8. 30. Rom. 5 1. Apoc. 22 6. Heb. 12. 13. Rom. 8. 17. e Aug. de Doct. Christ l. 3. c. 32. Non 〈…〉 Rex Suâ—â—mon del 〈…〉 quid secundum prae 〈◊〉 suae gratiam sanctam Ecclesiam de in 〈◊〉 permansaris sanctis construxit Heb. 12. 2. Phil. 2. 13. Isa 55 8 John 13. 1. 2 Tim. 2. 13. 19. Tit. 1. 1. Acts 13. 48. f Greg. l. 28. in Job c. 6. extra Ecclesiae meâ—suras omnes reprobi etiamsi intra fideâ—â—â—mi tem esse videantur g Aug. conc pel l. 5. c. 4. Idem de unâ—t Eclesiae c 23. hoc donum proprium est corum quiregâ—abunt cum Christo Mat. 13. 5. 8. h Plin. l. 21. c. 8 i Bellarm. l. 3. de Justif c. 12. k Ep. 44. si cadit quomodo nostus si iustus quomodo cadit sed iusti vacabulum non amittit qui semper per poenitentiam resurgit Prov. 24. 16. Phil. 3 9. What hurt there is in this clause I cannot discerne Quest Answ 1. Answ 2. Answ 4. Quest Answ Auricular Confession Esay 51. 1â— â— Pet. 1. 14 a Lib. 3. de Christo c. 19 Qvest Answ TSouth North. Obj. Answ 1. Obj. Answ 1. Obj. Answ 1. Obj. Answ Obj. Answ Obj. Answ Obs Answ Obj. Answ Quest Answ Obj. Answ NOTE NOTE * See p. 157. to 164. Note Note Note * See a necessary Introduction to the Archbishop of Canterbury his Tryall p. 146. 147. Note * See Master Baylies Canterburian selfe-conviction Note * See p 70. 73 74. 78. 193. * Page 69. Note Note * See Cooks 4. Instit p. 90. * Here p. 70 71 72 73. * Here p. 73 74 193 167. Note * See Looke about you Master Samuel Wards Case Mr Chancyes Case Note Note Note Note Note * This Doctrine touched this Bishops Copy nold then and was one principall charge of â—â—gh Treason against him now no wonder therfore he was ostended at it would have it recanted Note Note Note Note Note Note Note Note Note Note Note Note Note Note Note Note Note * I am informed that Wolverhampton is but 12. miles from Litchfield and not out of the way to Shrewsbury Might you not be there on Munday May 18. Note Note Mr Randall 2. * Page 128. to 154. 3. Note Note Note * Page 225 226 227. 4. Note Note Note * Pag. 235. 240 241. * Here p. 237 238. * Dated Exon. 22. Febr. 1634. a See here p. 263 264 265. b Harmony of confessions p. 318 361 388. c See Illericus his Catalogus Testium Veritatis Morney his Mystery of Iniquity Darrius Gualther Tillanus Monlin Sharpius and infinite others d See here p. 276 277 278. see Dr Featlies Appendix p. 47. and Dr Willets Synopsis Papismi e Pag. 139. 141. 247 248 249. Note Note Note f Speech in Star-chamber p. 32. to 39. See here p. 247. 248 * Page 263. Note Ann. 1573. Ann. 1574 Ann. 1603. Ann. 1612. Ann. 1613. Ann. 1616. Ann. 1625. Ann. 1623. Ann. 1626. Ann. 1630. Note Note * See A Necessary Introduction to the Archbishops Triall p. 148 to 156. NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE a Malmesb. De Gest Pontif Angl. l. 1. Relation of a Conference with Fisher pag. 271. NOTE NOTE NOTE NOTE NOTE NOTE See A necessary Introduction to the Arch-bishops Triall p. 1. to 50. a Ibidem p. 31 32 33. b Here p. 264. NOTE NOTE * See A Necessary Introduction to the Arch-bishop of Canterburies Tryall p. 31 32 33 34. See A Necessary Introduction c. p. 69â— to 150. * The very expression used by Nich. le Maistre a French Priest in his Instauratio Antiqui Episcoporum Principatus Parisiis 1633. p. 279. Quid vetat id ipsum in Anglià perfici maxime ubi desaeviit ćador ille persecutionum per magnanimi Regis Invictissimi Prinpis benignitatem per imminent istis Regionibus in Charissima Coniuge Sydus Borbonium Quibus Astristanquam Dioscuris defervescat forsan aliquando tempestas agnoscet Genersus Princeps Christum eundem sub quo Maiores sui tam gloriose triumphaâ—unt NOTE NOTE NOTE NOTE NOTE Master Jones Case Master John
of England and Baron Denham riding the Western Circuit in the Lent Vacation 7º Caroli there being at the Assises in the County of Sommerset many persons indicted for murthering Bastard children begotten at Wakes and Revels with sundry other grand disorders occasioned by these intemperate meetings the Justices of that County earnestly importuned the Judges to make a severe Order for the suppression of these disorderly Wakes and Revels as divers of their Predecessors had done without which they could never keep the Country in good Order nor prevent the multitude of Bastards murthers bloodsheds drunkennesse quarrels and other disorders occasioned by them whereupon these Judges made this ensuing Order in the publike Assises An Order made by the Judges of the Assises for the suppressing of all Ales and Revels the nineteenth day of March Anno Regis Caroli nunc Ang. c. Sept. WHereas divers Orders have been made heretofore by the Judges of the Assise for the suppressing of all Ales and Revels the same Order is now confirmed at this Assises and again Ordered by the Court In regard of the infinite number of inconveniences dayly arising by means of Revels That such Revels Church-Ales Clerks-Ales and all other publick Ales be henceforth utterly suppressed and if hereafter it shall be known to the Justices of the Peace within this County of such to be set up hereafter to be used That then the Justices of Peace within their severall divisions take course as well for the speedy apprehending and punishing of Idle and lewd persons drawing together at such places as also for the binding over of such persons using tipling inflicting such punishment upon all offenders in such places as the Law doth inflict And to the end this Order may be the better observed it is further Ordered That the Clerk of the Assises shall leave Coppies hereof with the under-Sheriffe and from the under-Sheriffe every Constable of the hundred shall take a Coppy for his severall Hundred and Liberty and shall deliver a Coppy to the Minister of every Parish within his severall Hundred and Liberty and shall take a note of every Minister under his hand the day when he received it and shall publish it yearly within the Parish Church the first Sunday in February and likewise the two Sundayes before Easter yearly And it is further Ordered That every Constable every Lent-Assises present unto the Judges of the Circuit a note of the same Order under the hands of the said Ministers And for the avoyding the concourse of idle people it is further Ordered That Minstrels and such other persons as usually carry up and down Bulls and Beares to bate being Rogues by the Statute shall be punished as Rogues for the further preventing of such inconveniences as usually hapneth at such meetings This is a Copyy of the Order To Lawrence Musgrave Constable The now Arch-Bishop being informed of this good Order was very much netled at it both in regard of the subject matter of it the suppression of Church-Ales Wakes Revels commonly kept on the Lords Day and likewise of the manner of publishing it by the Ministers in the Church which he conceived to be an Vsurpation upon the Bishops Ecclesiasticall Jurisdiction and an injury to the Church Upon which grounds he had formerly quarrelled with Sir Nicholas Rainton when he was Lord Mayor of London for prohibiting an Apple-woman to sell Apples on the Lords Day within Pauls Church-yard threatning to complaine of him to the King and his Councell for usurping on his Jurisdiction and telling him she should sell Apples there on the Sunday notwithstanding his Command to the contrary and let him punish her if he durst as he likewise excepted against this pious Order of Richard Deane Lord Mayor of London Anno 1629. found in his study by Master Prynne thus endorsed with his own hand Aprill 20. 1629. The Lord Mayor of London his Warrant against breakers of the Sabbath MY JVRISDICTION INTERESSED WHereas J am credibly informed that notwithstanding divers good Laws provided for the keeping of the Sabbath day holy according to the expresse Commandement of Almighty God divers Jnhabitants and other persons of this City and other places having no respect of duty towards God and his Majesty or his Laws but in contempt of them all do commonly and of custome greatly prophane the Sabbath day in buying selling uttering and venting their Wares and Commodities upon that day for their private gain Also Jnholders suffering Markets to be kept by Carriers in most rude and prophane manner in selling Victuals to Hucsters Chandlers and all other commers also Carriers Carmen Clothworkers Water-bearers and Porters carrying of burthens and Watermen plying their Fares and divers others working in their ordinary callings And likewise that J am further informed that Vintners Alehousekeepers Tobacco and strong Water sellers greatly prophane the Sabbath day by suffering Company to sit drinking and bibbing in their houses on that day And likewise divers by cursing and swearing and such like behaviour contrary to the expresse Commandement of Almighty God his Majesties Laws in that behalf and all good Government For the Reformation whereof J do hereby require and in his Majesties name straightly Command all his Majesties loving subjects whatsoever and also all Constables Headboroughs Beadles and all other Officers whatsoever to be ayding and assisting to I. S. the bearer hereof in finding out and apprehending all and every such person and persons as shall be found to offend in any of these kinds and them and every of them to bring before me or some other of his Majesties Justices of the Peace to answer to all such matters as shall be objected against them and to put in good security for their good behaviour whereof fail you not as you or any of you will answer at your perill Dated Aprill 20. 1629. To all Constables and other his Majesties Officers Ministers whatsoever within the City of London and liberties thereof and to every of them Rich. Deane Major The Arch-bishop much vexed at the Judges forementioned Order against Ales and Revels complained of the Judges and it to his Majestie as he had formerly done of the Lord Mayor of London and procured a Commission to some Divines of that County and Bishop Pierce to enquire of the manner of publishing this Order in Churches and what was done therein and of the Lord Chiefe Justice Richardsons carriage in this businesse Notwithstanding which Commission this chiefe Justice the next Assizes gave a strict charge against these Ales and Revels required an Account of the publication and execution of the foresaid Order and punished some disorderly persons for breach thereof Wherewith the Archbishop then of London being acquainted by Sir Robert Philips and others he thereupon complained again to the King of the Judges and writ the ensuing letter to the Bishop of Bath and Wels to make the better way for the publike authorizing of Wakes and Revels even on the Lords own Day and his