Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	place_n	spirit_n	worship_v	2,835	5	9.1263	5	true

Text snippets containing the quad

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

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

him but he could not be found The transgressors shall be destroyed together the end of the wicked shall be cut off And though for a time they are not in trouble neither are they plagued like other men Therefore pride compasseth them about as a chaine violence covereth them as a garment c. Yet if thou observe their endes thou must needes conclude with the same Psalmist Ps 73. 18. 19 20 Surely thou didst set them in slippery places thou castedst them down into destruction How are they brought into desolation as in a moment they are utterly consumed with Terrors As a dreame when one awaketh so O Lord when thou awakest thou shalt despise their image That of Zophar being really verified in this Arch Prelate Job 20. 5. to 10. The triumphing of the Wicked is short and the joy of an hypocrite but for a moment Though his excellency mount unto the Heavens and his head reach unto the clouds Yet he shall perish for ever like his own dung they which have seen him shall say Where is he He shall fly away as a dreame and shall not be found The eye which saw him shall see him no more neither shall his place any more behold him Secondly hence thou maiest learne the truth of Solomons Observation Prov. 21. 30. There is no wisdome nor understanding nor counsell against the Lord. Certainly all such wisdome counsell as this imployed against God his Ordinances Gospell people though never so accurately managed so politickly contrived so powerfully backed so successefully advanced for a time will in conclusion be brought to nought and made of none effect Ps 33. 10. Acts 5. 38. Isay 19. 11 12 13. c. 8 9. 10. Job 9. 4. Whereas the counsell cause and Church of God maugre all opposition shall stand for ever and cannot be overthrown Ps 33. 11. Acts 5. 39. Isay 46. 10. Thirdly Let all Gods people learne from hence never to fear the force threats or power of the greatest Persecutors breathing since they are but mortall men who shall themselves be troden down and brought to Judgement in Gods due time During my many yeares heavy pressures under this Arch-Prelates Tyranny my spirit was exceedingly elevated even to a magnanimous contempt and holy slighting of all his overswaying power menaces proceedings as most despicable with the consideration of these two Scriptures which were ever fresh in my thoughts Isay 51. 12. 13. I even I am he that comforteth you who art thou that thou shouldest be afraid of a man that shall dye or of the sonne of man that shall be made as grasse And forgettest the Lord thy maker who stretched forth the Heavens and laid the foundations of the Earth and hast feared continually every day because of the fury of the oppressour as if he were ready to destroy and where is the fury of the oppressour And Ps 92. 7 8 9. When the wicked spring as the grasse and all the Workers of iniquity do flourish it is that they shall be destroyed for ever But thou O Lord art most high for evermore For loe thine enemies O Lord loe thine enemies shall perish and all the Workers of iniquity shall be scattered Certainly he who beleeves these sacred Texts and meditates seriously on them will never dread the potency t●ra●ny or menaces of any mortall in a good cause or quarrell Fourthly Meditate from hence the vanity instability and danger of greatness without goodnesse the impotency of the greatest humane power honour favour to exempt or secure evil Counsellors or publike Malefactors from the sword of Justice The unhappy fatall ends of Wicked Royall Favourites who by humouring their Princes in unjust oppressive courses usually in the conclusion do but destroy themselves and prejudice their Princes most of any as this Arch-Prelate hath done The certain ruine of all bloody Persecutors of Gods people together with the infinite wisdome and power of Almighty God who can wisely order over-rule the mischievous Plots malicious contrivances of his most desperate Enemies to advance his own Honour Cause Gospell People to effect the quite contrary to what they intended and to bring about his own ends and their downfalls Many such cordiall meditations and sweet contemplations will this History afford thee for thy comfort thy incouragement in thy constant Christian profession in times of greatest danger and hottest persecution The good Lord so sanctifie it and them to thy Soul that this Archbishop who by his Life and Doctrine wrought so much mischiefe and sorrow to our Church for a season but no present good at all may bring much consolation Edification to it and thee by this his Triall and Death Farewell A COMPLEAT HISTORY OF The Commitment Charge Tryall Condemnation and Execution of WJLLJAM LAVD late Arch-Bishop of CANTERBVRT VVIlliam Laud borne in Reading of obscure Parents having through flattery and other sinister meanes by severall gradations insinuated himselfe into high favour at Court and climbed up to divers Ecclesiasticall promotions in our Church till at last he mounted to the very Pinacle of his ambition the Archbishoprick of Canterbury whereby he became Primate and Metropolitan of all England and to a Patriarch-ship or kinde of universal Papacy over all his Majesties Realmes who steerd their Ecclesiasticall affaires by his Compasse adoring him as their only Oraele and having likewise out of his insatiable ambition pragmatically intruded himselfe into all kind of secular Negociations inconsistent with his spirituall function so farre as to sway all State as well as Church-affaires according to the pleasure of his owne exorbitant will hereupon unable to mannage so great an Authority with that moderation as beseemed a Person of his profession he became so intollerably insolent violent extravagant in all his proceedings in Church and Republicke that no Pope nor Prelate whatsoever advanced from the lowest fortune to the hight of honour more really verified that Adagie of Claudian the Poet no not William Longchampe Bishop of Ely to whom Roger Houeden our Historian particularly applyed these lines of his long since Asperius 〈…〉 C●●cta ferit 〈…〉 Vt se p●sse 〈…〉 Quam s●r vi nobiis in 〈…〉 Agnoscit ge●itus et 〈…〉 nescit In so much as that Caracter which Gulielmus Nubrigensis gives us of our proud Prelate Longchamp and his tyrannicall oppressive deportment in Church in State by reason of his Ecclesiasticall and temporall united jurisdictions in the Raign of King Richard the first seemes purposely recorded to paint out the Cariage of this Arch-Prelate during all the yeares of his domineering Authority in the Raigne of Charles the first Ille sublato omni● obstaculo quo minus ambularet in magnis mirabilibus supra se fratus DVPLCIS id est APOSTOLIC A SIMVL ET 〈◊〉 A POTEST ATE CLERO ● AR●TER E● POPVLO● ARROGANT● 〈…〉 Et ●●cut ●● quodam ●criptune est 〈…〉 pro dextera sic et ille ad faciliorum molicionum suarum efficatiam utraque potestate utebatur

have beene by His Majestie and his Royall Ancesters granted to the Dutch and French Churches in this kingdome And divers other wayes hath expressed his malice and disaffection to these Churches that so by such disunion the Papists might have more advantage for the overthrow and extirpation of both 13. Hee hath malitiously and traiterously plotted and endeavoured to stirre up warre and enmity betwixt his Majesties two Kingdomes of England and Scotland and to that purpose hath laboured to introduce into the Kingdome of Scotland divers Innovations both in Religion and Government all or the most part of them tending to Popery and superstition to the great grievance and discontent of his Majesties Subjects of that Nation and for their refusing to submit to such Innovations hee did trayterously advise his Majesty to subdue them by force of Armes and by his owne Authority and Power contrary to Law did procure sundry of his Majestyes Subjects inforced the Clergie of this Kingdome to contribute towards the maintenance of that war And when his Majesty with much wisdom Justice had made a Pacification betwixt the two Kingdomes the said Archbishop did presumptuously censure that pacification as dishonourable to his Majesty and by his councells and endeavours so incensed his Majesty against his said Subjects of Scotland that he did thereupon by advice of the said Archbishop enter into an offensive warre against them to the great hazard of his Majesties person and his Subjects of both Kingdomes 14. That to preserve himselfe from being questioned for these and other his trayterous courses he hath laboured to subvert the rights of Parliament and the ancient course of Parliamentary proceeding and by false and malitious slanders to incense his Majesty against Parliaments By which words counsels and actions he hath traiterously and contrary to his allegiance laboured to alienate the hearts of the Kings liege people from his Majesty and to set a devision betweene them and to ruine and destroy his Majesties Kingdomes for which they doe impeach him of High Treason against our Soveraigne Lord the King his Crowne and Dignity The said Commons do further averre that the said William Archbishop of Canterbury during the times that the crimes aforementioned were done and committed hath beene a Bishop or Archbishop of this Realme of England one of the Kings Commissioners for Ecclesiasticall matters and one of his Majesties most honourable Privie Councell and hath taken an oath for his faithfull discharge of the said Office of Councellor and hath likewise taken an oath of supremacy and Allegeance And the said Commons by protestation saving to themselves the liberty of exhibiting at any time hereafter any other accusation or impeachment against the said Archbishop and also of replying to the Answers that the said Archbishop shall make unto the said Articles or to any of them and of offering further proofe also of the Premises or any of them or of any other impeachment or accusation that shall be exhibited by them as the cause shall according to the course of Parliament require do pray that the said Archbishop may be put to answer to all and every the premises and that such proceedings examination tryall and Judgment may be upon every of them had and used as is agreeable to Law and Justice The Articles being read Mr. PYMME proceeded in his Specch as followeth My Lords THere is an expression in the Scripture which I will not presume either to understand or to interpret yet to a vulgar eye it seemes to have an aspect something sutable to the Person and Cause before you It is a description of the evill Spirits wherein they are said to be spirituall wickednesses in high places Crimes acted by the spirituall faculties of the Soule the Will and the Vnderstanding exercised about spirituall matters concerning Gods Worship and the Salvation of Man seconded with power authority learning and many other advantages do make the party who commits them very sutable to that description Spirituall wickednesses in high places These crimes My Lords are various in their Nature heynous in their quality and universall in their extent If you examine them Theologically as they stand in opposition to the truth of God they will be found to be against the rule of Faith against the power of godlinesse against the meanes of Salvation If you examine them Morally as they stand in opposition to the light of Nature to right reason and the principles of humane society you will then perceive pride without any moderation such a Pride as that is which exalts it selfe above all that is called God Malice without any provocation Malice against vertue against innocencie against piety injustice without any meanes of restitution even such injustice as doth robbe the present times of their possessions the future of their possibilities If they be examined My Lords by Legall Rules in a Civill way as they stand in opposition to the Publique Good and to the Lawes of the Land Hee will be found to be a Traytor against his Majesties Crown an Incendiary against the Peace of the State he will be found to be the highest the boldest the most impudent Oppressour that ever was an Oppressor both of King and People This Charge my Lords is distributed and conveyed into 14. severall Articles as you have heard and those Articles are only generall It being the intention of the House of Commons which they have commanded me to declare to make them more certaine and particuler by preparatory Examinations to be taken with the helpe of your Lordships house as in the Case of my Lord of Strafford I shall now runne through them with a light touch only marking in every of them some speciall point of venome virulency and malignity 1. The first Article my Lords doth containe his endeavour to introduce into this Kingdome an Arbitrary power of Government without any limitations or Rules of Law This my Lords is against the safety of the Kings Person the honour of his Crowne and most destructive to his people Those Causes which are most perfect have not only a power to produce effects but to conserve and cherish them The Seminary vertue and the Nutritive vertue in vegetables do produce from the same principles It was the defect of justice the restraining of oppression and violence that first brought Government into the World and set up Kings the most excellent way of Government And by the maintenance of justice all kinds of Government receive a sure foundation and establishment It is this that hath in it an ability to preserve and secure the Royall power of Kings yea to adorne and encrease it 2. In the second Article your Lordships may observe absolute and unlimited power defended by Preaching by Sermons and other discourses printed and published upon that subject And truly my Lords it seemes to be a prodigious crime that the truth of God and his holy Law should be perverted to defend the lawlesnesse of men That the holy and

principells of Error and Darknesse how can it be expected better then that the people should be even ready to stone him as they did him that did but Act the part of Bellerophon in Rome But to avoyde this danger he conveyes in this poyson in a guilded Pill with baites and pretences of Reconciliation a pleasing snare Laqueus Diaboli ad miserorum animas ad infernum detrudendas A beade Roll of particulars might be recited wherein this Reconcilement was to be wrought in points of Free-will Merits Justification Vniversall grace Purgatory and in effect all the rest To draw on these there must be an introducing of Popish Ceremonies in all the particulars contained in the Masse-Bookes and Pontificalls themselves and to make way for these the Booke of Sports must bee published and pressed beyond the Kings intention or Declaration which was but a civill Command but hee subjoynes Ecclesiasticall penalties even the sharpest suspention deprivation and the like these executed on diverse good and godly men with a high hand Thus a liberty proclaimed not to Captives but to profane Caitifes this day set a part by God ab eterno exposed and prostituted to all loosenesse and irreligion and that by a Law This Lambe taken out of his bosome Iehosaphat sends Priests Levites into all the Cities Tribes to instruct them This Prelate sends Declarations and Injunctions to corrupt them and to extinguish the Lamp and light of Religion in the former Acts he destroyes the Protestant in this Religion it selfe In the one he leaves Superstition in the other nothing but Atheisme and Profanenesse in the one he destroyes Presbyteros as did Dioclesian in the other Presbyterium as did the Apostate Julian Yet to shew his love to Religion the Popes only he holds correspondency with those of Rome Cardinall Barbarino Panzani Con Rosetti the Popes Nuntioes Sir Toby Mathewes Saint Clara Saint Gyles the most dangerous and desperate Jesuites and many others ejusdem farina And by all these steps and rounds he makes a Ladder for himselfe to clime up to the Papall dignity in example of Anselme whom though famous for his Contumacy and Rebellion yet he calls him His worthy Predecessor as was Becket also and is contented to take upon him the Plenitude of power the title of holinesse of Arch-Angell of this Church the lineall Successor of Gregory the first rather of Gregory the seventh and for all this was well worthy to have those two great offers made him recorded in his owne Memorialls by these that had ability to performe it viz. A Cardinalls Capp but such was his modesty to forbeare it because though Rome be a true visible Church in his opinion yet something dwelt with him that hindered it for a time to wit I suppose his dwelling here For his attempts against the Laws the Subjects birth-right and the rights of Parliaments their chiefe support and refuge how little regard he had to them how much he did dispise and abhor them making it his Ambition to preferre the contemners and abusers of them and to set up his own Canons and Constitutions above them imposing of unjust and unlawful Oathes Exactions Monopolies all sorts of oppressions stopping of Prohibitions course of Justice rescinding of Acts of Parliament advancing of Proclamations and all kinde of Arbitrary power above the Lawes of God or man is fully expressed in the Articles and will more fully appeare in the evidence To conclude Naaman was a great man but he was a Leaper This mans Leaprosy hath so infectted all as there remaines no other cure but the sword of Justice which we doubt not but your Lordship will so apply that the Common-wealth shall yet live againe and florish When Serjeant Wilde had concluded his speech the Archbishop humbly desired the Lords that he might have liberty to speake a few words to wipe of that dirt which had injuriously bin cast upon him that so he might not depart thence so foule a person as he had been rendered to their Lordships by the Articles Which liberty being granted he made a long premeditated Oration which hee held written in his hand A true extract whereof communicated by him in writing to divers of his freinds you have heere subjoyned My Lords MY being in this place in this condition recalls to my memory that which I long since read in Seneca Tormentum est etiamsi absolutus quis fuerit causam dixisse 6 de Benef. c. 28. T is not a griefe only no t is no lesse than a torment for an ingenuous man to plead Capitally or Criminally though it should so fall out that he be absolved The great truth of this I finde at present in my selfe and so much the more because I am a Christian and not that onely but in Holy-orders and not so only but by Gods Grace and goodnes preferred to the greatest place this Church affords and yet brought Causam dicere to plead for my selfe at this great Barre And whatsoever the world think of me and they have bin taught to think much more ill of me then I humbly thank Christ for it I was ever acquainted with yet my Lords this I finde Tormentum est t is no lesse than a torment to me to appeare in this place Nay my Lords give me leave to speake plain truth No senrence that can justly passe upon me and other I will never feare from your Lordships can go so neere me as Causam dicere to plead for my selfe upon this occasion and in this place For as for the Sentence be it what it shall I thanke God for it I am for it at Saint Pauls ward Acts 25. 11. If I have committed any thing worthy of death I refuse not to dye For I thanke God I have so lived as that I am neither afraid to dye not ashamed to live But seeing the Malignity which hath been raised against me by some men I have carried my very life in my hands these divers yeares past But yet my Lords if there be none of these things whereof they accuse me though I may not in this Case and from this Barre appeale unto Caesar yet to your Lordships Iustice and Integrity I both may and do not doubting but that God of his goodnesse will preserve my innocency And as Iob in the midst of his affliction said to his mistaken Friends so shall I to my Accusers God forbid I should justifie you till I die I will not remove my Integrity from me I will hold it fast and not let it go my heart shall not reproach me as long as I live Iob 22. 5. My Lords the Charge against me is brought up in ten Articles but the maine heads are two An endeavour to subvert the Lawes of the Land and the Religion established Six Articles the five first and the last concerne the Lawes and the other 4. Religion For the Lawes first I thinke I may safely say I have beene to my understanding as strict an observer of

skrine the Decalogue shal befairely painted and the Communion Table shall bee placed close to the same more decently then it hath beene which being performed the Quire will be much beautified and the celebration of divine service for sight and audience better accommodated then heretofore That Quire to omit the example of Christ-Church the other Cathedrall Church in this Citie and of Saint Paule in London if I bee not mistaken representing in a lesser modell the patterne of Westminster Abbey where there is a skrine enclosing some monuments and a way on each hand to the Chappell adjoying Your Grace may bee pleased also to understand that the Earle obtained Licence to erect his Monument in that place by the unanimous consent of the Deane and Chapter of that Church and that they are Honourable personages whose memory is preserved in that monument the one being Lord Iustice and Lord Chancellour of this Kingdome the other principall Secretary of State both Ancestors to his most pious and Vertuous Lady lately deceased And finally Your Grace is intreated to take Your consideration the meritts of this Noble Earle his zeale for the advancement of true Religion declared by his suppressing forreign jurisdictions and presumptions by building of Churches in severall places and erecting Schoole-houses and Almeshouses at his owne charge besides his publike workes for the common-Wealth raising structures of great strength and expence in places of importance and planting of English Colonyes to the great security and settlement of Peace and civility within those parts all which considered hee may be justly deemed worthy of Honourable memory in the Church Thus much by opening the truth I have written at the Earles request who is exceeding desirous to purge himselfe to Your Grace from giving any scandall to the Church whereupon he hopeth to gaine Your Graces approbation of his blamelesse carriage which I also humbly beseech on his behalfe ever remaining To doe Your Grace Service La Dubline Talloch 17. Feb 1633. To which Letter of the Archbishop of Dublin this Arch-Prelate returned this waspish insolent answer writ with Master Dells but endorsed with his owne hand found in his Study with the former Originalls in the very beginning whereof you may discerne his most palpable dissimulation and falshood S. in Christo My very good Lord IT is most true that I have taken offence at a Tombe erected by the Earle of Corke in the Cathedrall of Saint Patrick but I did not take that Offence lately onely but before ever my Lord Deputy that now is was named to the place And I took that offence by a complaint thence sent unto me for I was never there though I cannot recall who it was that complaind And I am sure the complaint came then unto mee with a full cry that it was built in the place where the High-Altar first stood and the Communion Table afterwards Your Lordship at the Earles entreaty hath signified to me your knowledge for so you say that the Tombe stands in a great Arch at the end of the Quire which was plaistered up to keepe out the Winde and that the High Altar stood at the end of the Lady Maries Chappell which is beyond it and that the East Window is at the top of the Arch and not darkened My Lord it will be hard for mee to speake any thing contrary to Your Lordship who hath beene so often upon that place where I never was yet I shall deale freely and tell Your Lordship what I thinke And first my Lord I am satisfied that the Tombe darkens none of the East-Window But I am no way satisfied that the Altar stood at the upper end of the Lady Maries Chappell That an Altar stood there I easily grant for in those times there were diverse Altars in one Cathedrall and every by Chappell had one at least But that the High-Altar did ever stand in any Cathedrall in other place then the East end of the Quire is quite out of my knowledge nor did I ever heare it till now by Your Lordships Letters That the place before the Arch was an earthen Floore and often troubled with a fresh I doe againe really believe Your Lordship And the Earle hath done very well to raise it and pave it with stone But that the swelling of the Tombe The Iron Grate before it The taking in of some ancient Monuments on either side The erecting of a Skrine before which you say the Communion Table should stand would take off little or no Roome from the Quire that I must confesse I doe not very well understand Your Lordship addes that when the Skrine is built and the Communion Table placed before it it will much beautifie the Quire and be like other Cathedralls To that I can say nothing but must leave it to their eye-sight and judgement that are upon the place And whereas Your Lordship sayes that my Lord had leave of the Deane and Chapter with their unanimous consent to erect a Monument in that place if the place be fit for a Monument the consent was very well askt and given But if it appeare the place were inconvenient then my Lord of Corke did not very well to aske a consent and the Deane and Chapter did very ill to grant it and the more unanimous the consent was the worse And whereas you write that there are other Honourable Personages whose memory is preserved in that Monument to that I say if the Monument stand where it ought God forbid it should be toucht If it stand where it ought not it may be fairely and decently removed and set up in some convenient place upon the side of the Quire or elsewhere where it will as well preserve the memory of those Honourable Personages which you mention as now it doth And God forbid any violence should be offered to that in any kinde And last of all whereas Your Lordship desires I should take into consideration the merits of that Noble Earle I am very willing to doe that And first I am very glad to heare from Your Lordship his zeale for the advancement of true Religion but I may not conceale from Your Lordship that I have likewise heard from others and that some yeares since that hee hath gotten into his hands no small proportion of the Churches meanes And if that be so any man may see his end in advancing true Religion But such a Zeale that poore Church hath little need of and God blesse every part of the Church from it As for his Lordships building of Churches Schooles and Hospitalls I know nothing of that and can say as little to it Only this I can say that if he take from the Church in one place to build Church Schoole or Hospitall in another t is no zeale nor the way which Christian bounty uses to tread And if his Lordship hath done any Publike worke for strength and fortification to the Kingdom I pray God that bee not done with the Churches

I have done and whatsoever hath passed betwixt your worship and my self concerning his Lordship can well prove if need require with much more which upon the least notice I will be ready to wait upon my Lords Grace and yourselfe to perform S. Michaels in Coventry have raysed their steps up to the Altar with curious workmanship and stone and have been at great charge in making a Septum about the Table yet hath his Lordship as you may perceive by this inclosed Letter commanded the Table to be brought down into the middle of the Chancel for this holy time perhaps his Lordship will say the Cancels are not fully finished but they were so much up at his being at Coventry as that they might well come up and receive the holy Communion and are now finished and the Table hath been at the upper end ever since his Majesties commands Mr. Byrd would not be knowne of this if it may be yet he will justifie it and others also if it must be Your Worships to be commanded ever Edward Latham Lichf 27 Martii 1637. By this it appears the Archbishop had his Spies and Informers in all places to certifie him of the very least oppositions against his Innovations by Bishops or others which will be further manifested by three other Letters The first is a Copy of the Bishop of Lincolns Letter to his Surrogate Mr. Burdin about S. Martins Communion Table in Leicester and the placing of it the copie whereof was presently sent to Sir Iohn Lambe and by him conveyed to the Archbishop who endorsed it with his own hand After my very heartiest commendations unto you Whereas I have appointed the parishioners of S. Martins in Leicester to remove their common Library from the Quire of their Church into another room provided by the Major Aldermen and Corporation of Leicester for that purpose and have perswaded them to trim up and prepare their foresaid Quire with Railes and other ornaments to place therein their Communion Table all the which they have accordingly performed And whereas upon a Certificate made unto me by the Vicar the Churchwardens divers of the Aldermen and others the better sort of that Parish That the place where their Table stood before is far more fit by the reason of the more capacity to receive the Communicants the more audiblenesse of the Ministers voice the proximity to that place where Morning and Evening prayer are appointed to be said then this Chancell is I have therefore according to the Lyturgie confirmed by Act of Parliament the severall Injunctions of our Princes heretofore the 82 Canon now in force as I hope I should as rightly understand them as any of my said subordinate Officers can do given the said Vicar Churchwardens and parishioners leave to remove the said Communion Table to the aforesaid place where it formerly stood at such times as they are to receive the Communiō These are to require you not to be troublesome or molestfull to the said parties in any thing concerning the premises untill you shall legally disprove unto me the truth of the aforesaid Certificate and so I commend you to God and am Your very loving friend and Bishop Ioh. Lincolne Buckden this 19 of December 1633. The second is a clause in Dr. Aylets Letter to Sir Iohn Lambe about rayling in Communion Tables Good Sir c. I have caused many of the Communion Tables within my Officiary to be rayled in and the people to come up and kneel and receive at the Rayle though with much opposition especially in great clothing Townes because they see no such thing as they say in the Churches of London but since our Article Books for the Metropoliticall visitation were delivered they have found an Article which as they conceive gives them leave to remove their Table at the time of celebration and place it as it may be most convenient for the parishioners to come about it and receive w th in some places where the Minister is willing to please his people undoes all which I have done and layes on me an imputation as if it were mine own invention crossing that Article delivered by his Graces Visitor in his severall Visitations for this I humbly desire to know his Graces pleasure and your best direction You will be pleased to excuse the length of my seldome Letters and to remember my humble service to his Grace Your ever obliged servant and affectionate Kinsman Robert Aylet Farly 29 June 1636. Here we see the Archbishop made the only common rule and directory of all these Innovations The third is a clause in D. Clerks Letter to Sir Iohn Lambe concerning the removall of the Rayle and Communion Table at Northampton during the plague there Worthy Sir c. They now do what they list in the Church service at All-Saints in Northampton and some very lately have as I am informed cut the Raile or Cancel that was about the Lords Board in Pieces and have brought down the Lords Table into the middle of the Church I long since advised the Mayor and some of his discreet Brethren that the Tuesday Lecture and Sermon on Sundayes in the afternoon should be forborne in these infections and dangerous times they then raised a report of me that I went about to starve their soules you may do well to acquaint my Lords Grace with so much of this as you please The schismaticall Puritans now bring their Appeals from the Audience as namely the Churchwardens of Towcester who are questioned for not presenting some 80 or an hundred of their Parish who refused to receive the blessed Sacrament at the CANCEL at Easter last c. Yours unfeined to love and serve you Sam. Clerke Kingsth 17 June 1638. This Archbishop having thus introduced by successive degrees these severall popish Innovations so far as to inforce them generally upon all Ministers Churchwardens Parishioners Cathedrals Parish-Churches Chappels and to receive Informations against those who were opposite to his designes herein proceeded at last to the highest pitch of tyranny and arbitrary government in this kinde even to question persecute censure ruine Ministers Churchwardens and others in the High-Commission Star-chamber and elsewhere who out of conscience refused to submit or adventured to oppose these his illegall Romish Innovations for proof whereof were produced severall sad and tragicall instances not to be paralleld in any age We shall begin with Presidents in the High Commission The first in this kinde which we shall but name because so publickly knowne and fully proved before both Houses this present Parliament is the case of Master Peter Smart the ancientest Prebend in the Cathedrall at Durham who for preaching a Sermon in that Cathedral against the severall popish Innovations brought into that Church by Dr. Cosens and his confederates as Images Copes Tapers Crucifixes bowing to the Altar praying towards the East turning the Cōmunion Table of wood standing in the middest of the Quire into an

the Papists would establish from this place to wit first Free which may be done or not done as we please and that without sinne secondly councels unto perfection and thirdly unto merit the truth of this answer appeares thus viz. First because this word Councell is taken for the feare of God consilium preservabit te councell shall preserve thee read Proverbs 2. 11. 8. 12 13 14. 12. 15. 19. 20. Heare councell and receive instruction and secondly because no good thing in it selfe is free the Commandements of God being the rule of good and therefore whatsoever is simply good is positively commanded and what is not included in the morrall law is not in it selfe good but will worship and thirdly because every perfection of good is prescribed and enjoyned be ye perfect as your Father in Heaven is perfect Matth. 5. 48. saith Christ Now although we can never attaine unto this perfection yet we must endeavour thereunto and fourthly because we deserve nothing at Gods hands but onely by the obedience of the Commandements i. e if there be any merit it is in the obedience of the law if Adam had merited it had been by obeying that which was commanded not that which was not required for when by such things we desire to please God he will say who hath required these things at your hands Isa 1. 12. and therefore little hope can the Papists have to merit Heaven by their monasticall vowes whether generall or particular First they have generall vowes namely first the vow of poverty and yet scarce any faire Mannours richer then their Monasteries Secondly chastity which is like a painted Sepulcher their Abbies and Nunneries being Dens of Sodomites thirdly obedience to humane traditions rather then the commandements of God whence the rules of Saint Francis or Saint Dominick or lame Loyola are more strictly observed then the rules of Christ or word of God Secondly they have particular vowes as first not to touch silver with their hands but yet they may receive it in their hoods secondly not to touch flesh thirdly to weare haire shirts and the like If the learned Reader desire further proofe and information in this particular I referre him to Hospmian de Origine Monachorus certainly these are no Evangelicall councels although they may truly be called Minima things of the least moment or importance which perish in the using affording neither comfort nor true profit unto the user or observer of them c. In the same Comentary on Matth. 28. 20. written copy page 405. the Licencer hath gelded out this discourse From these words Teaching them to observe whatsoever I have commanded you I lay downe this proposition That there are no Evangelicall counsels of perfection unto superogation for the understanding of this I thus explaine the particulars thereof viz. First consilium or councell is either first directionis of direction and of this these speak not or secondly prescriptionis of prescription for the preparing and informing of the soule Revel 3. 18. now this the position understands and it is twofold namely either first this councell of prescription is given injunctorie by way of injunction and thus we grant that there are Evangelicall councels or secondly these councels are given arbitrarie arbitrarily i. e. if we will doe them we may if we will not we may choose and that without sinne now these the position speaks denying that there are my such Secondly Evangelium Gospell is taken two manner of wayes namely either first for holy History and thus Gospell is not here meant or secondly for the doctrine of Christ and thus it is taken in our Thesis thirdly perfection perfection is two fold namely either first infinite in God or secondly finite and this is either first Patriae of glory and of our country which perfection the Angels and Saints have in Heaven or secondly via of grace or of the way and this is the perfection the Saints have on earth and it is a perfection either first partium of parts and kinds or secondly graduum of degrees and this is either first accidentall which consists in removing of obstacles and lets and this we grant or secondly essentiall and this perfection is either first necessary unto salvation which is a full observation of the morall law either by our selves or by another or secondly profitable which is not simply necessary unto salvation but onely necessary for the obtaining of a more excellent degree of glory now this perfection the Papists understand in their Evangelicall councels unto perfection and this perfection in our position we utterly deny Fourthly supererogation supererogation is two fold to wit either first gradualis when we performe the precepts of the law in a higher measure and degree then the law requires and thus our Rhemists understand the word 1 cor 9. 16. or secondly qualificalis when we doe other good works besides those which are commanded in the law and thus Bellarmine understands the word who further also saith first that these works of supererogation doe merit a greater degree of glory and also secondly that they are communicable even unto others i. e. that both first they satisfie for the sinnes of others and also secondly help to supply the defects and wants of others Remist Test 2 cor 8. 14. Quest Wherein doe we and the Papists agree and wherein doe we differ in this poynt of councels of perfection unto supererogation Answ first we agree in this that good things are either first absolutely good and these are commanded or secondly respectively good in regard of some circumstances and thus Saint Paul gives councell concerning marriage in the times and places of persecution 1 cor 7. Secondly we differ in three things first Re in the thing it selfe for first Papists say that councels are better then commands and that a man shall obtaine a higher state and a greater measure of glory in Heaven by the obedience of councels then by the obedience of precepts secondly we say that councels are inferiour to commands and differ from them not in obligation but in the object because first commandements are concerning things absolutely good but secondly councels are of things respectively good which when they are good cannot be omitted without fault Secondly we and the Papists differ forma in the forme of these Evangelicall councels for they say they are arbitrary but we say they are enjoyned and thirdly we and they differ fine in the very end of them for first the Papists hold that first the works of councels merit a singular glory and a greater degree thereof and secondly that they satisfie for the temporall punishment of sinne secondly we hold neither of these but onely that they are enjoyned as the works of our office and duty whensoever the circumstances doe concurre c. Ibidem written copy page 139. this is deleted sweare not at all Obj. Sextus Senensis and some other Papists say that Christ here sets downe a councell

love among Neighbours and friends as the Bishop of Bath and Wells with divers of the gravest Clergy in the county of Somerset certified his Majesty who desired their continuance If some abuses crept into them as they did in some places and it seemes in Somersetshire yet this was no good reason to take away the feasts and meetings themselves as Iudge Richardson did by his order for which there were great complaints made by men of quality but only to regulate them and take away their abuses which this Declaration doth without countenancing any disorders To this was replyed 1. That it is cleare by the evidence given and his Letter written to the Bishop of Bath and Wells that this Declaration was enlarged by himselfe and republished by his instigation and procurement That himselfe put his Majesty upon the reprinting of it the warrant being written with his owne hand and being without any date at all makes it probable it was procured since the Declaration printed The later end of the Declaration it selfe concerning Wakes and Revells compared with the juncture of time when it was published manifests that it was thrust out to crosse Iudge Richardsons order and forestall the Petition of the Somersetshire Iustices for its continuance immediatly after its reversall it having no relation at all to Brabournes Booke Besides the publishing of it just when Mr. Prynne was questioned for his Histriomastix wherein he censures mixt dancing Sports Pastimes on the Lords day and reciting it in the very information against him manifests that it was likewise reprinted to make way for his first censure in Starchamber Moreover some of the recreations mentioned in it are not very lawfull upon any day though the Archbishop affirmes the contrary but certainly unlawfull on any part of the Lords day even after evening Prayer as Pathers Councells Imperiall Lawes and both Protestant and Popish writers have resolved The pretended Practise of Geneva which he alleageth is but a Hearesay without proofe borrowed from Peter Heylins prophane History of the he should have said NO Sabbath part 2. c. 6. sect 6. 8. 9. who yet informes us sect 9. that Da●noing hath bin condemned by French Synods and writers as well Protestantas Popish which yet the Declaration for sports in terminis allowes of on the Lords day contrary to the practise and judgement of Geneva As for Mr. Calvin himselfe though he differs in some particulars touching the Morality of the 4th Commandement from other of our Divines yet he in expresse words condemnes Dancing and Pastimes on the Lords day not deemingita Iewish Superstition or rigidity to prohibit such sports thereon especially Dancing as his 71. Sermon upon Iob proclaimes to all the world and other Geneva Ministers since him have done the like That this Declaration did de Pacto put downe afternoone Sermons on the Lords day in most and forenoone too in many places by suspending sundry preaching Ministers who durst not publish it out of conscience is apparent to al. Wherefore to affirme this one part of the Archbishops design in reprinting thereof is a certaine and more then probable truth and the words of it that they should use those Pastimes after Evening Prayer not evening Sermon import as much some Bishops grounding their suppressing of Afternoone Sermons on this expression which Sermons Peter Heylin in his History of the Sabbath part 2. c. 6. sect 9. and c. 7. and 8. makes to be meere innovations as doth Doctor Pocklington in his Sunday no Sabbath both published by this Archbishops command and approbation For his owne strict observation of the Lords day it is an averment without truth Certainly he that made conscience of its strict observation himselfe would never give way to such a Declaration encouraging others to prophane it who were apt to do it without such an incitement nor suspend such Godly Ministers who durst not publish it out of conscience for feare of encouraging others to prophane it Yea his pretended strictnesse of late times was such that himselfe and his servants made it an ordinary practise in the Somer to go to Bowles and use other pastimes on it and he sate constantly thereon at the Councell Table about worldly businesse 2ly That there was no warrant at all in the Declaration that Ministers should publish it or to punish any who refused it hath bin formerly proved at large and where there is no penalty prescribed in a Law much more in a Declaration no punishment can be inflicted That he gave expresse order for silensing Mr. Wilson Mr. Culmer and Mr. Player is proved by severall Oathes and that they were suspended divers yeares not only ab officio but beneficio having nothing left to support their Wives and Families That they were obstinate or sactious is a groundlesse scandall not proved they were only conscientious and would not disobey God to humour men That he silenced only these three in his Diocesse was but casuall because others submitted to read the Booke but his command was generall to suspend all who refused to read it and those three in speciall That he put not any Article of Inquiry touching the reading of this Declaration into the Articles for his Metropoliticall Visitation was his Jesuitical Art and cunning to conceale his wickednesse and prophanenesse from publique view but that he gave private Instructions to his Vicar Generall in this his Visitation to convent and question such who had not read it who thereupon did accordingly question divers good Ministers for this very cause you have heard it proved at large by the very Abstracts of his Metropoliticall Visitations under his owne and his Visitors hands That other Bishops inserted such an Article into their printed Visitation Inquisitions we have fully proved as also that they gave an Accompt to him of the Ministers they had suspended for not Reading the Declaration according to his Injunctions Therefore their Articles of this nature proceeded meerely from him and must be charged on him as well as on themselves That it was the Act of the Court not his to bring any into the High Commission for not reading this Book is a most false averment for Mr. VVilson now a Reverend Divine of the Assembly was brought into the High Commission by his owne expresse command and no others as himselfe deposeth who personally suspended him before at Lambheth for that cause both from his Office and Benefice and Mr. Page was by his speciall order brought into the High Commission as appeares by his owne Subscription to Francis Thompsons Petition That Mr. Snelling was there questioned and severely censured by the Archbishops meanes who gave Order not to accept either his Answer or defence and threatned to burne it is cleare by the proofes forementioned That his censure was only for not publishing the Declaration is evident by the sentence it selfe if well observed his not bowing at the name of Jesus being put in only for a Cipher but not insisted on at