make the Word of God quarrell with and thwart and crosse it selfe Example they would prove Rom. 3. 28. 4. 25. to be false by Iam. 2. 21. Now we know these expositions to be false because the establishing of the one place is the demolishing of the other Fol. 276. Thirdly the Papists have Rimes which must be said over three or four times every day certainly with a little pains a man might make a good Parret a good Papist for he might be taught to speak all this Fol. 476. Q. Wherein are the Papists to blame concerning the Augmentation of Faith Answ They are faulty in two things Negant fiduciam certitudinem fidet they grant faith but deny both confidence and certainty of faith c. fol. 52. Answ But the Monkish life is not persecution except thus because the Locusts which are no other but Monks and Fryars Revel 19. doe bite and sting like Serpents that is do secretly wound mens consciencex and four lines after Thirdly all go not to Christ that come into Monasteries but rather goe from him they living after another rule then Christs for Francis their great founder erected a new sect of Monkery and found out a new rule for them which he called regulam Evangelicam the rule of the Gospell as though Christs rule were not sufficient Many other passages of like nature over-numerous to recite were blotted out of this Author by the Licenser We shall conclude with such passages as Doctor Bray with the Arch-bishop's privity purged out of Doctor Featlyes Sermons wherein some Texts of Scripture were expunged to do Popish Priests seducers a favour p. 90. What are the great Foxes but the Priests and Jesuits what are the little Foxes but the Demipelagian cubs which will spoyle our fairest clusters the Colledges of both Universities if in time they be not looked unto as they have done already in our neighbour Vine in the Low-countryes c. page 472. If these cries of the soules under the Alter awake not the zealous Magistrates whom God hath made protectors of his Spouses to draw out the sword of wholsome Statutes out of the scabbard to wound the hairy scalpe of the Strumpet yet let them at least take compassion on the soules of the living even their sonnes and daughters who are dayly enticed by secular Priests and Jesuits and by their Agents conveyed over beyond the Seas to be sacrificed to the Molech at Rome What or how shall I speake unto you beloved brethren I need rather teares then words to bewaile the great losse our Church sustaineth of hundred nay thousand of soules that have been drawn out of the right way and are fallen into the snares of Satan and den of the Beast c. Here though I lose my voyce by it I cannot but cry aloud with zealous Bullenger What clemency call you this to suffer the Lords Vineyard to be spoyled and layd waste by ugly monsters what mercy to spare the Wolves which spare not Christs sheep redeemed with his procious blood Ubinune lex Iulia dormis To what purpose serves our wholsome Lawes and Statutes if they rust as the Orator speaketh like swords in the scabbards and are never drawne upon the sworne enemies of our Church and state c. page 485. That the severity of our Lawes and Canons should fall upon straying Doves silly seduced persons without any gall at all whilst the Black-birds of Antichrist are let alone if chaste Lydia be silenced for her undiscreet zeale let not Jezabel be suffered to teach and to deceive Gods servants c. page 495. I know to restraine such abuses is the peculiar duty of the Ecclesiasticall and civill Magistrates but to detect and discover them to authority and to refraine from society or Idolaters is the duty of us all and I beseech you for the love of him who hath espoused your soules to himselfe and decked them with the richest Jewels of his grace and made them a Joynture of his Kingdome beware of Jezabels Panders who goe about to entice you to spirituall fornication If they be your brethren the sonnes of your mother or your owne sonnes or daughters or the wife that lyeth in your bosome or your friends that are as your owne soules that solicite you in this kind ye are to renounce them and by the law of God to see justice executed upon them c. p. 796. Beware therefore deare brethren beware of the Panders of Antichrist who goe about to intice you not to corporall but which is farre worse to spitituall whoredome If they be your brethren the sonnes of your owne mother or your owne sonnes or daughters or your wives that lye in your bosome or your friends that are as your owne soule that intice you to goe to Masse and partake with the Romanists in their manifold idolatries you are bound by the Law of God to be so far from consenting to them or hearing them that you are to account of them as your capitall enemies and proceed against them as you would against those who have plotted your utter ruine and overthrow Good God! that such patheticall clauses as these against seducing popish Priests and Jesuits nay the very words of sacred Scripture it selfe should be thus obliterated in our Protestant Church by the Arch-bishop's owne direction who professeth himselfe such an enemy to Priests and Jesuits Doubtlesse his vapouring protestations against them were all meere delusory complements to beguile the over-credulous since all these purgations proclaime both him and his agents to be their most endeared friends as they openly vaunted them to be at Rome and to hold most strict intelligence with them From these purgations against Popery Popes Papists Priests Jesuits Monks and other Romish vermine in the generall we shall next proceed to sundry expunctions against doctrinall poynts of Popery in particular which we shall prosecute in an Alphabeticall manner the first whereof is this 4. That the Absolution of Priests is but declarative and that they cannot bind and loose men at their pleasures against Gods Word as the Papists hold their Priests can doe IN Doctor Clerkes Sermons Sermon 3. of the Nativity page 23. the Licenser hath expunged these words Nay nor bind nor loose sinne neither but declarativè the Priest does but pronounce the absolution c. So that in this purgation Christ is but the Physick the Priest is the Physitian or Apothecary at least but he wants Heleborus to purge his braine In Master Richard Ward his Comentary upon Matthew the Licenser hath quite obliterated this passage as erronious Matth. 18. 18. Whatsoever ye bind c. the Papists hold this grosse opinion that men are bound and loosed in Heaven according to the will and pleasure of every Priest exercising the Keyes upon earth and this Tenet they ground upon the generality of these words Whatsoever sinnes ye remit they are remitted and whatsoever you bind on earth should be bound
and the Silver extrasted put into the Treasurie of the Church 14. The Kings Schollers being 40. usually coming tumultuously into the Chore ordered to come in bimatim and to doe reverence towards the Altar Moreover the Archbishop in his Injunctions to the Dean Chapter of the Cathedrall Church of Chicester made in his Metropoliticall Visitation there An. 1635. orders thus in his 6. Injunction Item That you provide Copes fitting for the service of your Cathedrall by one a year untill you be sufficiently furnished with them as was proved by the Injunctions found in his own Study attested by Mr. Prynne an Altar with all its furniture and adorations towards it being there likewise provided and used The like Innovations were introduced and prescribed by his Injunctions and new statutes in all or most Cathedralls in England and Wales to the great rejoycing of the Popish Party and scandall of all true zealous Protestants and any default in them was reputed a crime presentable as appeared by this Passage of an Abstract of the Abuses in the Diocesse of Lincolne 1634. in my Metropoliticall visitation endorsed with the Archbishops hand and found in his study Lincolne August 9. 1634. The Communion Table is not very decent and the Raile before it is worse the Organs old and naught The Copes and Vestments are embeselled and none remaine c. And in another Abstract concerning his Metropoliticall Visitation in other Diocesses particulars concerning the same indorsed likewise with his own hand there are these passages Norwich the hangings of the Quire are naught the Copes are fair but want mending In the Cathedrall as Worcester they have no Copes but are ordered to buy some before the feast of the Annuntiation In the Cathedrall at Gloucester many things amisse No Copes c. in Winchester Cathedrall they have no Copes some do not bow when they come into the Quire nor at the blessed name of Iesus Litchfield the furniture of the Altar c. very meane Therefore care must be taken for more costly furniture Whence this Archbishop took his Commission and president for adorning our Cathedrall and Collegeat Churches thus above others with these Romish Ornaments superstitious Innovations which in truth defiled them is worthy our speciall observation it being in taken from the very Roman Ceremoniall set forth reformed by the Command of Pope Clement the 8. lib. 1. cap. 12. De ornatu Ecclesiae p. 64. which prescribes thus Sic MAJOR ETIAM â—VRA adhibenda erit IN ORNATV ECCLESIAE CATHEDRALJS AVT COLLEGJATAE quae numerosum clerum habeat supellectilem amplam que congrué situata suis partibus apté distincta COMMODJOREM ORNANDI PRAEâ—EAT FACVLTATEM after which it prescribes Altars Altar-clothes Candlestickes Tapers Crucifixes Jmages Copes Rich hangings for the Altar and Quire with Jmages of Christ our Lady and Saints bowing to the Altar and Crucifix and that all Altars should have at least two Candlestickes with Tapers and a Crosse of Silver or of some other mettall placed on the midst of the Altar with the Image of Christ crucified on it as you may there read at large This Arch Prelate not content to propagate these Innovations in England like an Vniversall Patriarch over all his Majesties Realms endeavoured the introducing of them with an high hand into all the Cathedralls Churches and Chappell 's in Ireland by the then Lord Deputy Wentworthes power his great Creature of which we shall give you this briefe accompt Dr. Bramhall Chaplaine to this Lord Deputy by his Command August 10. 1633. sent over an Account of the state of the Church of Jreland to this Prelate as he found it and what Alterations hee had already made in it seized in the Archbishops study by Mr. Prynne wherein are these observable clauses RIght Reverend Father My most honoured Lord presuming partly upon your licence but especially directed by my Lord Deputies commandes I am to give your Father-hood a briefe account of the present state of the poore Church of Ireland such as our short Intelligence here and your Lordship weightier imployments there will permit c. In Christ Church the principall Church in Ireland withor the Lord Deputy and Councell repaire every Sunday the Table used for administration of the blessed Sacrament in the MIDST OF THE QVIRE is made an ordinary seat for Maidons and Apprentices J cannot omitte the glorious Tombe in the other Cathedrall Church of saint Patrike in the proper place of the Altar just opposite to his Majesties seat having his Fathers name subscribed upon it as if it were contrived on purpose to gaine that worship and reverence which the Chapter and whole Church are bound by speciall statute to give towards the East and either the soyle it selfe or a Licence to build and bury and make a Vault in the place of the Altar under Sealetant which is tantamount is passed to the Earle and his heires Credimus esse Deos. This being the case in Dublin your Lordship will Judge what we may expect in the Country The Earle of Corke holdes the whole Bishopricke of Lismore at the Rate of fortie shillings or five markes by the yeare For the remedying of these evills next to God and his sacred Majesty I know my Lord depends upon your Fatherhoods wisedom and zeale for the Church my duty binds me to pray for a blessing upon both your good endeavours for the present my Lord hath pulled down the Deputies seat in his owne Chapell and restored the Altar 〈◊〉 ancient place which was thrust out of dores the like is done in Christs Church This testimony I must give of his care that it is not possible for the intentions of a mortall man to be more serious and sincere then his in those things that concerne the good of this poore Church Your Lordships daily â—â—â—dsman and devoted servant Iohn Bramhall Dublin Castle Aug. 10. 1643. Vpon this Information the Archbishop signifyed his dislike of erecting this Monument by the Earle of Corke in the place where the High Altar as was misinformed anciently stood and gave some directions for removing it Whereupon the Earle of Corks and Archbishop of Dublin writ these ensuing Letters to satisfie his Grace in this particular which were seconded with other Letters from Archbishop Vsher and the Deane and Prebends of Saint Patrickes Church to like effect over-tedious to recite My Gracious Lord. I Vnderstand that upon suggestions made unto your Grace you conceive that a Tombe which I have lately caused to be erected in Saint Patrickes Church neere Dublin is prejuditiall to the lights of the Chancell and seated in the place where the High Altar stood And as I have alwayes by my best desires and actions endeavored to invest my selfe in your Graces good opinion and have not willingly done any act that might prejudice me therein So in this particular I make humbly bold to deliver my justification to your Grace as followeth which I
the strumpet give eare or take heed to such godly admonition and when he is left afterwards alone with the harlot nothing can follow but wickednesse Even so suffer Images to be set in Churches and Temples ye shall in vaine bid them beware of Images as Saint John doth and flee Idolatry as the Scriptures warn us ye shall in vaine preach and teach against Idolatry For a number will notwithstanding fall headlong unto it what by the nature of Images and what by the Inclination of their own corrupt Nature Wherefore as for a man given to lust to sit down by a strumpet is to tempt God So is it likewise to erect an Idoll in this pronesse of mans nature to Idolatry nothing but a tempting Now if any will say that this similitude proveth nothing yet I pray them let the Word of God out of the which the similitude is taken prove something Doth not the Word of God call Idolatry spirituall fornication Doth it not call a gilt or a painted Idoll or Image A strumpet with a painted face Be not the Spirituall wickednesses of an Idols inticing like the flatteries of a wanton Harlot Be not men and women as prone to spirituall fornication I mean Idolatry as to carnall Fornication If this be denyed let all Nations upon the earth which have been Idolaters as by all stories appeareth prove it true Let the Jews and the people of God which were so often and so earnestly warned so dreadfully threatned concerning Images and Idolatry and so extreamly punished therefore and yet fell unto it prove it to be true as in almost all the books of the Old Testament namely the Kings and the Chronicles and the Prophets it appeareth most evidently Let all Ages and times and men of all ages and times of all degrees and conditions Wise-men Learned-men Princes Ideots unlearned and Commonalty prove it to be true If you require Examples for wise men you have the Egyptians and the Indian Gymnosophistes for the wisest men of the world you have Solomon the wisest of all other For learned men the Greeks and namely the Athenians exceeding all other Nations in superstition and Idolatry as in the History of the Acts of the Apostles Saint Paul chargeth them For the Princes and Governours you have the Romans the rulers of the roast as they say you have the same sornamed King Solomon and all the Kings of Israel and Judah after him saving David Ezechias and Josiah and one or two more All these I say and infinite others wise learned Princes and Governours being all Idolaters have you for examples and a proof of mens inclination to Idolatry That I may passe over with silence in the mean time infinite multitudes and millions of Idiots and unlearned the ignorant and grosse people like unto horses and mules in whom is no understanding whose perill and danger to fall on heapes to Idolatry by occasion of Images the Scriptures specially fore-shew and give warning of And indeed how should the unlearned simple and foolish scape the nets and snares of Idols and Images in the which the wisest and best learned have been so entangled trapped and wrapped Wherefore the Argument holdeth this ground sure that men be as inclined of their corrupt nature to spirituall fornication as to carnall which the wisedome of God fore-seeing to the Generall prohibition that none should make to themselves any Image or similitude addeth a cause depending of mans corrupt nature lest saith God thou being deceived with errour honour and worship them And of this ground of mans corrupt inclination as well to spirituall fornication as to carnall it must needs follow that as it is the duty of the godly Magistrate loving honesty and hating whoredome to remove all Strumpets Harlots specially out of places notoriously suspected or resorted unto of naughty persons for the avoiding of carnall fornication so it is the duty of the same godly Magistrate after the example of the godly Kings Ezekias and Josias to drive away all spirituall Harlots I mean Idols and Images especially out of suspected places Churches and Temples dangerous for idolatry to be committed to Images placed there as it were in the appointed place and height of honour and worship as S. Augustine saith where the living God only and no dead stones and stocks is to be worshipped It is I say the office of godly Magistrates likewise to avoid Images and Idols out of Churches and Temples as spirituall Harlots out of suspected places for the avoiding of idolatry which is spirituall fornication And as he were the enemy to all honesty that should bring Strumpets and Harlots out of their secret corners into the publick Market place there freely to dwell and practise their filthy merchandize So is he the enemy of the true worshipping of God that bringeth Idols and Images into the Temple and Church the House of God there openly to be worshipped and to rob the jealous God of his honour who will not give it to any other nor his glory to carved Images who is as much forsaken and the bond of love between man and him as much broken by Idolatry which is spirituall fornication as is the knot and bond of mariage broken by carnall fornication Let all this be taken as a lye if the Word of God enforce it not to be true Cursed be the man saith God in Deuteronomy That maketh a carved or molten Image and placeth it in a secret corner And all the people shall say Amen Thus saith God for at that time no man durst have or worship Images openly but in corners only and the whole World being the great Temple of God he that in any corner thereof robbeth God of his glory and giveth it to stocks and stones is pronounced by Gods Word accursed Now he that will bring these spirituall Harlots out of their lurking corners into publick Churches and Temples that spirituall fornication may there openly of all men and women without shame be committed with them no doubt that person is accursed of God and twice cursed and all good and godly men and women will say Amen and their Amen will take effect also Which is thus seconded in the second part of the Homily of the place and time of prayer p. 130 131. The Jewes in their time provoked justly the vengeance of God for that partly they abused his holy Temple with the detestable idolatry of the Heathen and superstitious vanities of their own inventions contrary to Gods Commandement c. And have not the Christians of late dayes and even in our dayes also in like manner provoked the displeasure and indignation of Almighty God Partly because they have prophaned defiled their Churches with Heathenish and Jewish abuses with Images and Idols with numbers of Altars too too superstitiously and intollerably abused c. Finally Gods vengeance hath been and is daily provoked because much wicked people passe nothing to resort
aside any way but that we shall take it in the Litterall and Gramaticall sence This Act tyes to consent of VVrighters which may and perhaps do goe against the Litterall sence for here 's no exception so wee shall bee perplexed and our consent required to things contrary 7. All consent in all Ages as farre as I have observed to an Article or Canon is to it selfe as it is layd downe in the body of it and if it beare more sences then one it is lawfull for any man to choose what sence his judgment directs him to so that it be a sence secundum analogiam fidei and that he hold it peaceably without distracting the Church and this till the Church which made the Article determine a sence And the wisdome of the Church hath beene in all ages or the most to require consent to Articles in generall as much as may be because that 's the way of unity and the Church in high points requiring assent to particulars hath been rent As de Transubstantiatione c. So he in affront of the Commons This Parliament also being soone after broken up in discontent by this Bishops power and policy the Arminian and Popish party grew more bould numerous potent and prevalent every where so as the Pulpits at Whice-hall Paules Crosse Oxford Cambridge and else where ecchoed againe with Arminian Paradoxes without restraint and none could or durst oppose them without exemplary punishment if not all most certaine ruine Bookes in defence of Arminianisme and Semi-plagianisme were published printed with publike allowance and all impressions against them most diligently suppressed the Recantations of Arminian Tenets in former times made in our Vniversities were embesled as Barrets Recantation in Cambridge May 10. 1595. and new Recantations enjoyned to and registred against their opposites of all which we shall produce some remarkable instances The Ministers in and about London being restrained by Colour of His Majesties forementioned Declaration and Proclamation to Preach any thing concerning Election Predestination Perserverance or any thing opposite to the Arminian Errors thereupon framed this ensuing Petition to his Majesty about the end of the Parliament 1628. for liberty to Preach against the Arminian errors in point of Predestination c. which this Bishop being informed off anticipated and frustrated two of the Copies of which Petition were found in his Study by Mr. Pryn thus endorsed with his owne hand The Copy of the intended Petition about liberty of Preaching Predestination c. To the Kings most Excellent Maiesty The humble Petition of divers Ministers of Gods Word in and about the City of London and else where Most Humbly sheweth THat whereas your royall Majesty out of your Religious zeale for the conserving of the Church committed to your Charge in Peace and for the confirming of the Doctrine of the same agreeable to Gods word and conteyned in the Articles established did publish both a Proclamation and a Declaration therein prohibiting all opinions either against or besides the Orthodoxall grounds of Religion expressed in the said Articles as also all raising of doubts and disputatios which may nourish faction in Church and Common wealth And yet your Majesties said edicts are so interpreted and pressed upon us as we are not a little discouraged and deterred from preaching those saving Doctrines of Gods free Grace in Election and predestination which greatly confirme our faith of eternall salvation and fervently kindle our Love to God as the 17th Article expresly mentioneth So as we are brought into a great strayt either of incurring Gods heavy displeasure if we do not faithfully discharge our Embassage in declaring the whole Councell of God or the danger of being censured for violators of your Majesties said Acts if we preach these constant Doctrines of our Church and confute the opposite Pelagian and Arminian Heresies both preached and printed boldly without feare of Censure As if the saving Doctrines of Christ were prohibited and these impious Heresies priviledged which Councells both old and new have condemned and the admired judgement of our late Soveraigne your Royall Father K. Iames of blessed memory hath for ever branded calling the maintainers thereof Arrogant and Atheisticall Sectaries who are not ashamed to lye so grosly as to avow that their Heresies are agreable with the Religion and profession of the Church of England which corrupt seeds of Heresie Faction if not the more speedily rooted out the wise King tell 's the neighbour States will of necessity bring utter ruine to their state by the too bold and frequent Disciples and followers of that enemy of God Arminius Wee therefore your Majesties faithfull obedient peaceable and conformable Subjects to all your Majesties Lawes being most tenderly sensible of the dishonour of Christ and of your Majesty his Vicegerent over us infinitely more deare unto us then our lives most humbly on our bended knees beseech your Gratious Majesty to take into your Princely consideration the forenamed Evills and Greivances under which we groane and as a wise Phisitian to prescribe and apply such speedy Remedies as may both care the present Maladies and secure the Peace of Church and Common-wealth from all those Plagues which our neighbours have not a little felt and more may feare if the Councell of the most juditious King be not the bettter followed And according to our bounden dutie we shall daily pray for the continuance of your Majesties peaceable prosperous and religious Raigne over us About March 1628. Dr. Hall then Bishop of Exceter published a Booke called the Reconciler in the close whereof he inserted two Letters to vindicate himselfe from the imputation of Arminianisme wherewith some had then aspersed him to witt his owne letter to Dr. Davenant then Bishop of Salisbury and his Answer thereunto which Letters comming to be licenced Doctor Thomas Turner the Bishops Chaplain who authorized it no doubt by the Bishops directions and command expunged these two Passages out of the Letters against the Arminian Tenets and in approbation of the Synod of Dort conteining the principle Subject matter of the Letters and the end for which they were written the Copy of which Purgations was seized in the Archbishops Study by Mr. Prynne who attested it thus endorsed with his owne hand That which my Chapline Mr. Turner left out of the letters of the Bishop of Exceter and Sarum ABOVT ARMINIANISME In my Lord Bishop of EXONS Letter to the Lord Bishop os SARVM there was this Passage oblitcrated YEA as if this calumnie were not enough there want not those whose secret whisperings cast upon me the foule aspertions of an other Sect whose name is as much hated as little understood My Lord you know I had a place with you though unworthy in that famous Synod of Dort where however sicknesse â—ereaved me of the honour of a conclusive subscription yet your Lordship heard me with equall vehemency to the rest crying downe the unreasonablenesse of that way I am still the same
Geneva called Francis Sales translated into English by a Jesuite and intituled An Introduction to a devout life where thus we read Pag. 22. Confesse often and choose a Confessor of Learning and discretion c. Pag. 66. Shalt thou have leasure to confesse thee or not shalt then have the Assistance of thy spirituall guide or not Alasse O my Soule c. P. 210. Of holy Confession Our Saviour hath left in his Church the holy Medicine and balsome of Confession or Pennance that in it we may wash away all our sinnes Pag. 210. Confesse thy selfe humbly and devoutly once every moneth and ever before thou communicatest if it be possible although thou feele not thy Conscience charged with guilt of any great sinne for by Confession thou doest not only receive absolution of the Veniall sinâ—es which thou mayest then confesse but also great force and vigour to avoyd them hereafter Pag. 212. Make not those superfluous accusations which many doe of Custome I have not loved God so well as I ought c. for so thou bringest nothing in particular that may make thy Confessor to understand the state of thy Conscience Pag. 214. Thinke it not enough to confesse thy Veniall sins but accuse thy selfe also of the motive c. Pag. 215. Wee must then confesse the particular fact the motive and continuance of our sinnes Pag. 216. Spare not to tell plainly whatsoever is requisite to declare purely the quality of thine offence as the cause subject or occasion Pag. 218. Change not lightly or easily thy Confessor but having made choice of a sufficient one continue constantly rendring him account of thy Conscience on the dayes and times appointed opening to him freely and plainely the sinnes thou hast committed from time to time and monthly or from two moneths to two moneths tell him likewise of the State of thy Inclinations though thou hast not sinned by them whether thou bee given to over-much mirth or desirous of gaine or such like inclinations Here wee have Confession and Confessors serued up to the highest pitch of Popery by Popish Authors printed in Lond. with publike Authority by the Archbishops and his Chaplaines speciall License Wee shall conclude with Dr. Cosons Devotions Intituled the Houres of Prayer printed at London 1627. The precepts of the Church Fifth to receive the blessed Sacrament of the body and bloud of Christ with frequent Devotion and three times a yeare at least of which times Easter to be alwayes one And for better preparation thereunto as occasion is to disburden and quiet our Consciences of those sinnes that may grieve us or scruples that may trouble us to a Learned and discreete Priest and from him to receive advice and the benefit of absolution And Pag. 25. A devout manner of preparing our selves to receive Absolution How stifly this Doctrine of Auricular Confession and Priests power of absolution was maintained not only in print and Pulpit but in private Conferences by the Archbishops Creatures and Heads of Houses in the Vniversity of Cambridge will appeare by this memorable instance On Sunday the 25. of Iune 1637. one Master Adams preaching publikely in Saint Maries Church in Cambridge before the Vniversitie on Iohn 20. 23. Whosoever sinnes yee remit they are remitted c. used these exorbitant Popish assertions touching Confession of sinnes to Priests That a speciall Confession unto a Priest actually where time or opportunity presents it selfe or otherwise in explicite intention and resolution of all our sinnes committed after Baptisme so farre forth as wee doe remember is necessary unto salvation in the judgment of Fathers Schoolmen and almost all Antiquity not onely Necessitate pracepti but also necessitate medij so that according to the ordinary or revealed meanes appointed by Christ there can be no salvation without the aforesaid Confession That Christ intended this Confession of our sinnes in speciall before the Priest for a necessary meane to bring us to salvation and to frustrate his intention or will though misconceits what were it but an argument no lesse of indiscretion then of madnesse and impiety That God being an Enemy to all sinne will not pardon any if we willingly conceale but one in our Confession to the Priest That Confession is as necessary to salvation as the Ministry of Baptisme as necessary to salvation as meat is to the Body That since Christ ordained a Tribunall seat of Judgment where sins should be remitted or retained at the discretion of a lawfull Minister as was evident by the Text he did then WITHOUT DOUBT t was his intention that the faithfull should necessarily confesse all their sins before the Priest so farre forth as they remember for the purchasing of his pardon and remission This he averred to bee as hee conceived the Doctrine of the Church of England contained in our Lyturgie That Confession is a duty of farre more antiquity and extent then ever Popery was in regard t was instituted by our Saviour practised by the Apostles the Holy Fathers and all succeeding Ages and therefore though the Papists use it it is not it cannot be as some would have it A point of Popery What shall their Errors in some Tenets prejudice the Truth in this What shall we refuse the Grape because the stalke is withered This were a Puritanicall a Novatian nicity I never heard of any thing but a foolish Cock that ever refused a Gemme though in a Dung-hill and surely those that reject so speciall a means of their salvation as Confession is meerly because t is practised by the Papists may not unfit but very properly be said to weare his badge The whole Sermon was to this effect Dr. Ward Doctor Love Dr. Brownrig and Doctor Holdsworth tooke exceptions against this Sermon as scandalous and Popish Whereupon Master Adams was convented for it before the Vice-Chancellour and Heads who both required and perused the Copy of his Sermon which done the Vice-Chancellour Doctor Brownrig drew up this ensuing Recantation which hee enjoyned him to make in publike to give satisfaction to those his Sermon had scandalized Whereas c. On Sunday the 25. of Iune last in my publike Sermon on these words St. Iohn 20. 23. whose sins yee remit they are remitted and whose sins yee retaine they are retained I delivered this doctrine That a speciall Confession unto a Priest actually where time or opportunitie presents it selfe or otherwise in explicite intention and resolution of all our sinnes committed after Baptisme so farre forth as we doe remember is necessary unto salvation not onely necessitate praecepti but also necessitate medii so that according to the Ordinance or revealed meanes appointed by Christ there can bee no salvation without the aforesaid Confession upon more mature thoughts and better information I doe find that this Doctrine then delivered was both erroneous and dangerous having not warrant from the Word of God and crossing the doctrine of our Church as may appeare by her Lyturgie in the second exhortation
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
Majesties warrant to each of them so that herein I averre I did not offend unlesse that I gave not these men notice of it or asked them leave to obey the King To which it was answered First that the Arch-bishop confeseth clearly in his Speech and publisheth it to all the world in print That he made the alterations in this prayer which neither of his Predecessors Bancroft or Abbot durst once to think of or attempt Secondly That he esteemed Master Burtons and Master Prynnes dislike of him for making these alterations in extentation of the horrid Gunpowder-plot and favour of trairerous Jesuits Priests Romanists and the popish Religion a most transcendent crime worthy the severest bloodiest censure that ever was inflicted on any person in the Star-chamber as appeared by their herbarous Sentence there for which he heartily thanked the Lords in the close of his speech whereas his offence was certainly ten thousand times greater in making these alterations then theirs in charging him with them when himselfe confesseth and just fieth them or disliking them when made for such sinister popish ends Thirdly that his reasons to justifie these alterations to be fit and necessary were very absurd discovering the rottennesle of his heart with his extraordinary affection to popery and Papists His first reason that it was fit and necessary to make these Alterations to avoyd scandall and offence to Papists in calling their religion Rebellion c. was very unreasonable and absurd For since this clause had continued un-altered un-excepted against neer thirty yeers space together and was never deemed scandalous by K. James K. Charle's our subsequent Parliaments or Church which approved and confirmed it no solid reason can be given why it should grow unseasonable or scandalous only now so an as to call for a necessary alteration but that the Arch bishop and his confederates had now a new resolved plot to reconcile us to Rome and her Religion which former ages never had to which designethis clause might happily prove seandalous and obstructive Besides he could not but conclude the alteration of it after so many yeers continuance of purpose to gratifie Papists priests and Jesuits the sole contrivers of that marchlesse excerable Gunpowder-plot would give extraordinary seandall offence to all the whole Church State and cordiall protestants of Engl. and lay a secret tax if not a publike censure on them and on K. James for injuring the papists and their Religion even in these publike prayers neer thirty yeers spice together yet this zealous Romish Agent would rather scandalize censure injure our whole Church State parliaments King Iames with all true-hearted English protestants then give the lest scandall to the papists or suffer this just imputatation of Rehellion to continue upon their religion Moreover the whole parliament of 3. Iacobs in the Oath of Alleagiance then enjoyned with all our parliaments prelats Peers who since have approved it The second part of our authorized Homilies for Whit-sunday with our Homilies against wilful rebellion Bishop B â—â—on in his True difference between Christian Subjection and unchristian Rebellion Bishop Iewel in his Defence of the Apology of the Church of England part 4. p. 439. to 470. Doctor Iohn White in his Sermon at Pauls-Crosse and in his Defence of the Way ch 6. 11. Doctor Crakenthorp's Treatise of the Popes temporall Monarchy Deus Rex Haddon contra Osorium and generally all our Writers against the Popes supremacy at home and in the reformed Churches abroad resolve unanimously in their writings the Romanists Religion and Faith in the poynts of deposing excommunicating murthering Christian Princes Kings Emperours of absolving subjects from their alleagiance arming them against their Soveraigns by the Popes authority and command for not submitting to his tyrannicall or Antichristian Edicts it is meere Rebellion and Faction For this Arch-prelate then thus publikely to averre it a scandalous imputation to them and their religion and upon this ground to make these alterations in this prayer and not in all those Statutes Homilies Authors too is a most false absurd scandalous suggestion and in truth a meer evasion to colour his affection to papists their Antichristian Religion His second reason that it wil be of dangerous conquence sadly to avow that the Papists Religion is Rebelion because it is Christian religion and the same with ours is both fals fallacious for popish religion as popish is not Christian but Antichristian and though papists hold many points of Christian Religion as they are Christians yet not one point of it as Papists popery truly so called being no part of Christian Religion but deviations from or paradoxes against it Yea himselfe confessing That some opinions of theirs teach rebelion That 's apparently true which opinions of theirs are that part of their Religion which this prayer cals Rebellion refutes his owne Objection His third reason that if you make their religion to be rebelion then you make their religion and rebelion to be all one and that is against the ground both of State and Law c. which never put any man to death for Religion but for Treason and Rebellion onely is a meere childish fallacy For their Religion is not any actuall treason or rebellion for which only they suffered death but doctrinall and habituall rebelion prone to produce actuall rebellions and the mother of them in which sense onely this prayer stiles it Rebellion yet such for which no Romanist ever dyed unlesse he reduced it into some treasonable and rebellious action and then he suffered onely for the act not the Religion or opinion which induced him thereunto he might well then have spared these three irrationall reasons for this Alteration with this assertion of his p. 39. I took it my duty to lay it before you that the King had not onely Power but Reason to command it which onely aggravate not extenuate or justifie his fact his justification then rests solely upon the Kings command and warrant but this will not excuse his guilt For we have nothing but his own bare word in his own case to which no faith can be given having so often bin taken tardy in this kind to prove first that himselfe did not move the King to command these alterations to be made which is more than probable by his aleaging the reasons whereupon they were made and his activity in other changes of this nature Secondly that himself did not procure the Warrant for these Alterations after they were made and printed being written with his own hand and having no witnesse but himself to prove the date as he hath done in other cases Thirdly admit the command and warrant proceeded originally from the King himselfe not him yet he being by his place and office principally entrusted with the care honour safety of our Religion and Church so much concerned in these alterations it had been his duty to have disobeyed this command and disswaded his Majesty from such a
into tyranny or idolatry for first Kings are subject to their Common-wealths at least unto the law of God Deut. 17. 18 19 20. Iosh 1. 8. and secondly it is the office of the inferiour Magistrate as well as the superiour to maintaine and defend the lives and safety of the subjects and therefore although the superiour Magistrate should neglect his duty yet the inferiour must not neglect theirs Thirdly it is not lawfull for any private person either to take up arms for the defence of the inferiour Magistrates before a danger come or for their owne defence in danger or for the avenging of themselves after danger if they can be defended by an ordinary power and this we gather from David 1 Sam. 24 26. Fourthly it is lawfull even for a private person to resist with weapons if a tyrant like a theefe shall offer violence unto him either by himselfe or by another when he can neither obtain the relief and help of publike authority and power nor escape by any other meanes or way for against whom it is lawfull for a man to defend himself by the Magistrate against the same it is lawful to defend himself by himself in a case of necessity as for example If a King in his anger should command one of his followers to kill such a one or should run upon him himselfe with his sword drawne intending to kill him if that man could neither be delivered by the law or government of the Land nor by flight could escape away he might then lawfully with his sword in his hand defend himselfe even against the King himselfe but he must not offend the King nor lay his hand upon the Lords anointed for the very law of nature teacheth men to defend themselves and to maintaine their lives against all the unjust assaults and practises of any whatsoever Fifthly to take away defence of himselfe from a private person against a tyrant is to establish tyranny for the law of God doth principally require the society of humane conversation and therefore those things that are Caesars are to be given to Caesar neither is he to be resisted so long as he doth not oppose himselfe against God commanding some wicked Religion or some wicked and unjust thing for as Christ commands us to give unto Caesar those things so he commands us to give unto God those things that be Gods and God forbids us to give unto Caesar those things which are not Caesars and therefore if Caesar commands that which is repugnant to the command and will of God we must not obey him Acts 4. 19. 5. 29. In Doctor Iones his Comentary on the Hebrewes these sentences are purged out page 387. in the written 493. in the printed copy It is comparitively spoken all the Statutes Edicts and Commandements that proceed from Kings are not to be feared Saul commanded the Serjeants to lay violent hands on the Priests but they moved not a hand to doe it 1 Sam. 22. 17. Nebuchadnezzer made a proclamation that all Nations and kinreds should fall downe and worship his golden Image yet the three children would not doe it they chose rather to be cast into the fiery furnace Darius made a Decree none should pray to any God and yet Daniel he feared not the commandement still he prayed to the God of Israel so Pharaoh gave commandement that the Egyptians children should be throwne into the River yet Moses Parents feared God and chose rather to obey God then man If the Kings commandement be according to Gods commandement then obey it if it be repugnant then it is an excellent demand Acts 4. 19. whether it be right in the sight of God to obey you rather then God judge ye children saith Paul obey your parents in the Lord so Subjects obey your Kings in the Lord what reason is there we should obey man above God honour Kings as Gods Vice-gerents be thankfull to God for Kings yea though they be wicked ones for a tyranny is better then anarchy pray for Kings reverence Kings but feare not the earthly King before the heavenly their breath is in their nostriâ—l they are alive to day and dead to morrow they have strong hands and long horns to crush us with yet God can dry up their hands as he did Ieroboams he can weaken their hornes that they should not gore us with them I will tell you saith Christ whom you shall feare not him that can kill the body and goe no further but he that can cast soul and body into hell fire let us feare the King of Kings above earthly Kings God be thanked we have a King whose commandements are not contrary to Gods Commandements but if God in his wrath should send us a King as our sinnes have deserved that should command us to goe to Masse to worship Images to kill the Saints of God let us not feare such Commandements either our God will deliver us out of their hands even miraculously above our expectation or else take us to himselfe and give us a crowne of eternall glory And page 396. in the written copy The fiercenesse of Kings is not to be feared when the King of Kings sends us in his businesse c. When the blood is heated the mind incensed this is the rage of the King the King was enraged for anger against Moses as Lamech said I would kill a man in my wrath so where is this Moses bring him that I may flay him and no doubt he beset the Land and sent out pursevants after him unto all places yet Moses feared it not the wrath of a King is as the roaring of a Lyon yet if it be in Gods cause let us not feare it The devill is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rapiens eripiens to deliver us our of his hands Nebuchadnezzar was wroth with the three children because they would not fall downe and worship his golden image they feared it not Kings are mighty but God is more mighty they have long armes that can reach far but God at his pleasure can dry up their arms as he dryed up Ieroboams hand when he stretched it out to strike the Prophet they have sharp hornes but God can blunt their hornes Of Lyons he can make them Lambs as he did Esau and Laban if they will be Lyons still blustering and roaring against his children he can send out his Angels on the sodaine to smite them as he did Herod and can cause the very wormes to devour them Let us honour Kings yea though they be enemies to Gods Church let us reverence their power and authority but in matters appertaining to the King of Kings let us not feare the fiercest of them In the same Author we find these clauses likewise expunged Written cop f. 71. Book f. 396. A King and Queen are but flesh and blood Written copy f. 52. Book f. 91. Art thou a King yet thy breath is in Gods hand and
Archdeacon of Canterbury received from my Lords Grace a Commission for the speeding of his Majesties Instructions enforced by these phrases It is expected that you should strictly put in execution these matters which do concern either your selves in your own persons or the Clergy that do remain within my Diocesse and this to be done not as a thing of forme or perfunctorily but so that an account be made and returned to his Majestie what fruit there is of these Instructions and how in the severall Diocesses they are performed And therefore I pray you and in the name of his Highnesse require you to advertise me what is done in these particulars and whether there be due obedience unto these commands Accordingly the Commissioners sent for Mr Palmer a Lecturer in Saint Alphage Canterbury on Sunday in the afternoone who first denyed to shew any Licence Secondly certified that he had no Licence to preach there Thirdly against the Ministers will he read Prayers and catechized but not according to Canon Fourthly in that catechizing he undertook to declare the Kings minde in his Instructions Fiftly he hath never heretofore read Prayers or used the Surplisse in that Parish Sixthly the Incumbent a man licensed by three Archbishops petitioned that he might performe his own ministeriall duties in his own Parish Seventhly Mr Polmer preached a factious Sermon in the Cathedrall Church and detracted from Divine Service there Eighthly the Incumbent for not joyning with him is threatned to loose his tithes Ninthly factious parties of all the Parishes in the Towne are his auditors where they will not be forbidden to sit vpon the Communion table Hereupon the Commissioners willed Master Palmer to desist and to give Master Platt the Minister of the said-said-Church roome to doe his duties himselfe vntill they might heare farther from my Lords Grace of Canterbury and to him they remitted him sending up their reasons wherefore they did it They likewise sent for Master Vdnay Lecturer on Sunday in the after-noone at Ashford a Market towne and the most factious of all Kent Where though there be a grave learned diligent Incumbent and a Lecture beside performed every Satturday by the grave neighbour Ministers yet Master Vdnay was invited thither by factious persons such as are registred in the high Commission for Conventiclers whereupon he obtained a recommendation from the King directed to the Constable of Ashford who in the Kings name charging the Incumbent to admit him thrust him up into the Pulpit where he hath ever since Lectured directly contrary to the third instruction for Lectures it being a great discouragement to the Incumbent Vdnay himselfe having had a Benefice neere that Towne within eight miles at which for this ten yeeres he hath never constantly resided For these reasons the Commissioners wisht him likewise to desist and referd him to my Lords Grace of Canterbury who hath since replaced him in Ashford by his Licence and Seale and as we are informed hath likewise authorised Master Palmer By these proceedings the Commissioners are made the scorne of the factious They and all other conformable Orthodoxe Ministers are discomforted his Majesties Instructions are annihilated and Master Arch-deacon of Canterbury is inhibited his Iurisdiction In his own Diocesse of London many Lectures were suppressed many Lecturers and Ministers questioned suspended by colour of these Instructions especially if they vsed the least glances against Arminianisme and Popish Innovations by name Mr Iohn Rogers of Dedham Mr Daniel Rogers of Wethersfield Mr Hooker of Chemsford Mr White of Knightsbridge Mr Archer M. William Martyn M. Edwards M. Iones M. Ward M. Saunders M. Iames Gardner M. Foxly with sundry others being likewise some of them driven out of his Diocesse and the Kingdome too Bishop Wren in pursuance of these instructions prescribed printed and published these ensuing Visitation Articles concerning Lecturers in his Diocesse of Norwich on which the Churchwardens were strictly injoyned to enquire and present upon oath as appears by his printed Articles Anno. 1636. Which were reade in forme following Concerning the Ministers Preachers and Lecturers 44. Have you any Lecturer in your Parish and on what day is your Lecture If any such be doth he twise at the least every yeere reade divine Service both Morning and Evening two severall Sundayes publickly in his Surplice and Hood and also twise in the yeere Administer both Sacraments with such Rites and Ceremonies as are prescribed by the Booke of Common Prayer 45. Doth the Lecturer whosoever he be reade the Divine Service according to the Liturgy printed by Authority in his Surplice and Hood before every Lecture 46. Doth your Preacher or Lecturer behave himself in his Lectures and Sermons as he ought to do teaching obedience and edifieing of his auditory in matters of faith and good life without intermedling with matters of State or newes or other discourses not fit for the Pulpit and also without favouring or abetting Schismaticks or Separatists that are at home or gone abroad either by speciall prayer for them or by any other approbation of them 47. Have you any Lecture of Combination set up in your Parish And if so is it read by a company of grave and orthodox Diuines neer adjoyning and in the same Diocesse and doth every one of them Preach in a Gown not in a Cloak And when and by whom were they appointed And what be their names 48. Is any single Lecturer maintained by your Town or otherwise suffered to preach he not first professing his willingnesse to take upon him the cure of soules nor actually taking a Benefice or Cure so soon as it may be procured for him What is his name what license hath he And hath he a settled contribution affixed to the Lecturers place or is it arbitrary and for this Lecturer onely What summe doth it amount to ordinarily By whom is it usually payd or collected or of late years hath been 49. If any Psalmes do use to be sung in your Church before or after the morning and evening Prayer or before or after Sermons upon which occasions onely they are allowed to be sung in Churches is it done according to that grave manner which first was in use that such doe singe as can read the Psalmes and have learned them by heart And not after that uncougth and undecent custome of late taken up to have every line first read and then sung by the people Concerning the Parishioners 8. Is there within your Parish in any house or family any one that is called or reputed a Chaplain or that is known or supposed to have entred into holy Orders Or any that live there in imployment as a Scholler Present their names if there bee any such and how long they have been there Not long after this Bishop in his Diocesse of Norwich suppressed all Afternoon-Sermons on the Lordsday throughout his Diocesse with most single Lectures Lecturers and Combination Lectures too which he permitted onely unto some few places after much
been allowed to them in the time of Queen Elizabeth or since The Order of King James under his signet the 13 of Iune These are therefore to will and command all our Courts of Iustice and other our loving Subjects to permit and suffer the said strangers members of the Out-landish Churches and their children to enjoy the continuance of our favours before declared in this behalfe Considering the loving kindenesse and good entertainment which our Subjects and their children doe receive and finde beyond the Seas The Order of the Privy Councell for the Walloones of Norwich the 10 of October Those of Norwich although borne in the Kingdome shall continue to be of the said Church and Society and shall be subject to such Discipline as hath been by all the time of fifty five yeares practised among them And if any shall be refractory they shall be bound to appeare at this Board The gracious Answer of King Charles to the Deputies of the Forraigne Churches the 30 of April I thank you for this and I assure you that I will continue unto you the same favour which the King my father did shew unto you And I hope that my marriage shall not be any dammage unto you but rather an occasion of much good to your Countrey men The Order of King Charles for all strangers the 13 of Novemb. We will and command our Iudges c. to permit and suffer the said strangers members of the Out-landish Churches and their children quietly to enjoy all and singular such Priviledges and Immunities as have been formerly granted unto them without any troubles arrests or proceedings by way of information or otherwise considering the faire usage and good entertainment which our Subjects and their children doe receive beyond the Seas The Order of the Privy Councell for the Dutch of Norwich the 7 of Ianuary That all those that are now or hereafter shall be members of the Dutch Congregation although borne within this Kingdome shall continue to be of the said Church and Society so long as his Majesty shall be pleased without any prejudice to their Priviledges and Birth-right and shall be subject to all such Discipline as hath beene all the time aforesaid usually practised amongst them and from time to time contribute to the maintenance of the Ministry and poore and the defraying of all other necessaries charges of the same Congregation as they shall be assessed and occasion shall in that behalfe require By vertue of this Patent Orders Grants the Dutch and French Churches in London and other Diocesse enjoyed the free exercise of their Religion Discipline exempt from all Archiepiscopall and Episcopall Iurisdiction from Edward the sixths time till Ann. 1634. without any interruption But no sooner was this Prelate warme in his Archiepiscopall chaire but he begins to disturb their peace and threaten their totall subvertion throughout his Province as in Canterbury Sandwich Maidstone Norwich Colchester London Southampton and likewise in Yorkeshire Axholme and elsewhere which he had formerly projected in this manner On March 22. Ann. 1632. this Bishop upon his own motion procured a reference to himselfe from the Lords of the Councell concerning the English living in forraigne parts and the forraigne Protestant Churches in England concerning which he drew up and presented two severall Papers to the Lords found in his study under Mr Dells hand thus endorsed with his owne Concerning the Dutch and French Churches in England c. here necessary to be inserted though not read at large VVHereas I was commanded by your Lordships upon Friday March 22. 1632. First to represent to His Gracious Majesty the great and Honourable care you had to preserve the unity and Government of the Church of England as it stands now established by Law Which care was very great and pious and according to my duty in the Name of the Church I humbly thank your Lordships for it And have in pursuance of your Commands faithfully acquainted His Majesty with as many particulars as I could carry away safe in my memory Secondly I was commanded by your Lordships to take into farther consideration such Heads as might best conduce to the rectifying of such his Majesties Subjects as reside at Hamborough or elsewhere beyond the Seas but especially in the Low-Countreys either in Merchandize or in use and exercise of Armes under the Colonells there As also what might be thought fit to be done concerning the French and Dutch Churches as they now stand and are used at this present within this Realme but at such time as your Lordships in your wisdome shall best approve Concerning the first of these viz. the English living in Forraigne parts I humbly recommend to your Lordships Wise dome as followeth 1. Whether it be not fit I had almost said necessary that the severall Colonels in the Low-Countreys should entertaine no Minister as Preacher to their Regiments but such as shall conforme in all things to the Church of England established And be commended unto them from your Lordships by advise of the Lords Archbishops of Canterbury or York for the time being 2. That the Company of Merchants residing there or in any other Forraigne Parts shall admit no Minister as Preacher to them but such as are so qualified and so commended as aforesaid 3. That if any Minister having by feigned carriage gotten to be so recommended either to any of the severall Colonells or to the Deputy Governour and Body of the Merchants there shall after be found unconformable and will not mend upon warning given him by the Colonell or Deputy Governour of the Merchants shall within three months after such warning given and refused be dismissed from his service that a more orderly and peaceable man may be sent unto them 4. That every Minister or Preacher with any Regiment of souldiers that are his Majesties borne Subjects or with the Company of Merchants there or elsewhere shall read Divine Service Christen children Administer the Sacrament of the Lords Supper marry instruct the younger or more ignorant sort in the Catechisme visit the sick bury the Dead and doe all other Duties according as they are prescribed in the Book of Common-Prayer maintained in the Chuch of England and not otherwise And that he which will not conforme himselfe so to doe shall not continue Preacher either to any Regiment of English or Scottish or to the Merchants 5. That if any Minister or Preacher being the Kings Subject shall with any bitter words or writings in print or otherwise defame the Government of the Church of England established His Majesties Embassador or Agent in those parts for the time being is to be informed of it and upon notice given from him to the State he or they so offending shall be commanded over by Privy Seale or otherwise to answer their offence or offences here 6. That no Colonell of any severall Regiment or Deputy Governour of the Merchants shall give way that their Minister or
Preacher shall bring any other Minister to preach for him in time of his sicknesse absence or other necessary employment but such as for whose Conformity to the Church and Government here he will be answerable 7. That if any Minister being a Subject of the Kings in the Low-Countreys or any other place beyond the Seas shall in any other Auditory as well as before the Regiments or the Merchants preach or publish or in any other way by publike Speech Writing or Printing divulge any thing derogatory to the Doctrine or Discipline established in the Church of England or otherwise prejudiciall to the Temporall State and Government His Majesties Agent there shall use the best meanes he can to discover him or them so offending and having found them shall presently certifie the State here that so they may be recalled by Privy Seale to answer it And if they then refuse to come that the Law in that case passe upon them 8. That no man shall be chosen or sent over by the Merchants here either to Delf or any other place of their residence beyond the Seas whensoever any such place or places shall become voyd but such a man as is conformable to the Church of England both in Doctrine and Discipline and such as will be carefull to see that they which are under his Governments shall observe all such Church Duties as are expressed and required in any the former Articles And that some of the chiefe Merchant-Adventurers here be sent for to the Board and be made acquainted with this Article And farther that at every time and times that they send a new Deputy Governour to any place of their Residence they present the said Deputy to the Lords and give them assurance of his fitnesse and sufficiency for that Charge At which time the said Deputy may have such Directions given him by their Lordships as the present times and occasions require And that there be like care taken for other good Officers there as for the Deputy Governour himselfe 9. That whensoever the Merchant-Adventurers shall become suitors to His Majesty to renew or confirme their Patent as in most Kings times it is usuall so to doe that then there be a Clause inserted into their Patent to binde them to the observance of all or so much of these Instructions as shall bee thought fit by his Majesty and the Lords 10. That the present Agent as also all others that shall succeed in that employment have these Instructions given them in Charge and that once a yeare they be required to give the Board an Account what the Proceed of the businesse is That so His Majesties Subjects aswell abroad as at home may be kept in orderly obedience to the Honour of His Majesties Government and the better uniting of the hearts of his People to God His Majesty and one to another In which will consist the strength as well as the Honour of the Kingdom 11. I conceive it no way fit that the Ministers which are His Majesties Subjects in Holland should have any Classicall Meetings allowed them as it seemes they pretend some grant since the yeare 1622. especially that they be not suffered to assume power of Ordination for then it will be a perpetuall Seminary to breed and transplant men ill-affected to the Government into this Kingdom It is to be observed that the French and High Germane Congregations in the Low-Countreys doe all observe the Liturgy of their own Mother Churches only the English observe neither their owne nor any other uniformity Concerning the second that is the French and Dutch Churches as they now stand in many parts of this Kingdom I as humbly represent first the Danger then the probable Remedy For the Dangers I humbly submit but conceive as followeth 1. It was Honour and Piety in this State when at the first way was given for those Churches both in London and some other parts of this Kingdome Because at that time there was persecution upon them in their owne Countreys And the Peace with which God then blessed this Kingdom was their safety 2. I conceive it was never the meaning and purpose of this State then or at any other time that they living and continuing here marrying and having wives and children and many of them plentifull fortunes and Lands And their children and childrens children being now Natives and his Majesties borne Subjects should live like an absolute divided Body from the Church of England established which must needs work upon their affections and alienate them from the State or at least make them ready for any Innovation that may sort better with their humour 3. It is likewise considerable what an entire and divided body they keep themselves For few or none of them marry with any of us but only one with another Upon which it must needs follow that as they encrease and multiply they which are now a Church within a Church will in time grow to be a kinde of another Common-wealth within this and so ready for that which I hold not fit to expresse any farther 4. It is likewise of great consequence that these men living with their entire Families divided from the present Government of Church and Common-wealth are many and have got their Residence and settlement in all or most of the Haven Townes especially such as lie fittest for France and the Low-Countreys And were occasion offered God knowes what advantage they may take to themselves or make for others 5. Their Example is of ill consequence in Church affaires especially to the Subject of England For many are confirmed in their stubborne wayes of disobedience to the Church-Government seeing them so freely suffered in this great and populous City 6. Last of all I think it very just not to suffer French or Dutch Church differing from us in Discipline to be otherwise or longer tolerated in any part of this Realme then the Doctrine and Discipline of the Church of England shall among the Subjects of this Crowne be tolerated in those severall parts beyond the Seas whither they have cause to resort and abide For the Remedies likewise I humbly submit but conceive they may be these 1. I think it fit their Number in all places of this Kingdome bee made knowne as fully as may be that your Lordships may the better judge both of them and the way to reduce them into one Body with this Kingdome in which they are borne Subjects 2. I conceive the best way to know their Number is by a Command from the State it selfe and to have it avowedly taken in all places where they reside with a Certificat either presently or when your Lordships shall think fit which are the men of Credit and Wealth among them And this may be done really for their good and so sweetned as that they may apprehend it for a benefit as indeed it is 3. It is fit if they will continue as a divided Body from both State and Church that they be used as
Strangers and not as Natives That is that they may pay all double duties as Strangers use to doe and have no more Immunities then Strangers have till they will live and converse as other Subjects do And this matter of losse or gaine is as likely to work upon them especially the Merchants and richer men as any other thing and perhaps more 4. When it shall be thought fit actually to reduce them to live as other Subjects doe both in relation to Church and State the way I conceive may be to have them fairely warned in an Ecclesiasticall way for every man with his Houshold if he be not a new commer but a borne Subject to repaire to his Parish Church here to conforme himselfe to Prayers Sacraments c. And if any receive not according to Cannon and Law then to excommunicate him or them And by that time the Writ de Excommunicato capiendo hath been served upon some few it may be the rest will yeeld themselves 5. If this doe not prevaile I then conceive under favour it will be hard to remedy unlesse the State will publikely declare That if they will be as Natives and take the benefit of Subjects they must conforme themselves to the Laws of the Kingdom aswell Ecclesiasticall as Temporall Which Declaration when it shall once be made publike I think they will be well advised before they will resist or refuse it By these Papers it is apparent That this Arch-Prelate was the Originall Contriver of all the proceedings against the Dutch and French Churches In pursuance of these determinations of his in his Metropoliticall Visitation Ann. 1634. 1635. he summoned all the Ministers and Elders of these Churches to appeare before Sir Nathaniel Brent his Vicar Generall as appeares by an Abstract of his Visitation endorsed with his owne hand unto whom he prescribed these two following Injunctions 1. That all the Natives of the Dutch and Walloon Congregations in his Graces Diocesse are to repaire to their severall Parish Churches of those severall Parishes where they inhabit to heare Divine Service and Sermons and performe all duties and payments required in that behalfe 2. That the Ministers and all others of the Dutch and Walloon Congregations which are not Natives and borne Subjects to the Kings Majesty or any other strangers that shall come over to them while they remaine strangers may have and use their owne Discipline as formerly they have done yet it is thought sit that the English Liturgy should be translated into French and Dutch for the better settling of their children to the English Government These Injunctions were prescribed to the Forraign Churches at Norwich An. 1634. and to these at Canterbury Maidstone and Sandwich 13. Aprilis 1635. as appeares by sundry Copies of them found in the Archbishops study and the like were imposed on all other Dutch and Walloon Churches within his Province Yet not content herewith he caused the Archbishop of York to impose harder conditions on the Forraigne Congregations within his Province as appeares by two Letters found in his study under the Archbishop of Yorks owne hand the one dated Octob. 1. 1636. the other 22 Ian. 1637. Wherein he denyes them the exercise of any Ecclesiasticall Iurisdiction of their owne injoynes them the use of the English Liturgie in the French Tongue with obedience to all the Lawes and Ordinances of the Church of England to receive the Sacrament once a yeare in the Parish Church wherein they dwell and to performe all their Christnings Marriages and Burials there else no Congregation of their owne would be permitted Hereupon these Forraigners conceiving these Injunctions prejudiciall to their Ancient Rights Liberties indulged them and destructive to their Churches opposed them all they could in an humble way Upon the publication of these Injunctions the Dutch and Walloon Churches at Norwich presented this ensuing Remonstrance to the Bishop there who sent it up to the Archbishop who received it as appeares by the endorsement Febr. 21. 1634. TO THE RIGHT REVEREND FATHER IN GOD RICHARD LORD BISHOP OF NORWICH The humble Remonstrance and Petition of the two Congregations of Strangers in the City of Norwich IT hath pleased my Lords Grace of Canterbury to send forth lately two Injunctions to the three Congregations of Strangers Canterbury Sandwich and Maidstone in his Graces Diocesse to this effect 1. That their English Natives should separate from them and resort to the English Parish Churches where they dwell 2. That the Remainder of them being strangers borne should receive and use the English Liturgy translated into their own language upon the first day of March next The which is generally conceived to be a leading case for all the Strangers Congregations that are in England 1 Now forasmuch as the said Injunctions seeme to be opposite not only to sundry Orders of his Majesties most Honourable Privy Councell heretofore upon severall occasions granted unto severall Congregations of the said Strangers but chiefly to all the gracious Liberties and Priviledges granted unto them of old and continued during the Reigne of three most famous Princes King Edward Queene Elizabeth and King Iames of glorious memory And confirmed by his now Majesties Regall word our gracious Soveraigne whom God long preserve which he was pleased graciously to give unto the Deputies of all the strangers Congregations in England prostrate at his Majesties feet the 30 of April 1625. 2 And also that the observing of the said Injunctions will necessarily draw after it many great and unavoydable Inconveniences both common and personall as namely that 1 The Parishes shall be needlessely charged with a great multitude of poore Strangers that are English Natives 2 Many such Natives shall ipso facto lose the benefit of their Toleration in exercising their Manufactures having not served their seven years Apprentiships and be in danger of ruine or molestation 3 Many such also that understand not well the English tongue shall be little edified by the English Prayers and Sermons which they shall heare 4 Their Families shall be divided some going one way some another to their appointed Assemblies which may minister an unhappy opportunity of licentiousnesse to servants and children that are loosely minded 5 The Alien strangers that shall remaine being not the fourth part of the now standing Congregations especially in this City for want of competent ability to maintaine their Minister and poore must needs be utterly dissolved and come to nothing 6 So the ancient and much renowned Asyla and places of refuge for the poore persecuted and other ignorant Christians beyond the Seas shall be wanting whereat Rome will rejoyce and the Reformed Churches in all places will mourne 7 Many Ministers and those ancient having no other meanes but their Congregations which shall then faile them shall be to seek for themselves and their destituted Families 8 The Forraigne poore will be added to the Native poore and encrease the charge and burden of their severall Parishes who will
shall pretermit for brevity sake only we shall insert the Copy of his owne Letter to the Merchants at Delfe found in his study dated Iune 17. 1634. AFter our hearty Commendations c. We are commanded by his Majesty to signifie unto you that this Bearer Mr Beaumont chosen by joynt consent of your Company to be your Preacher at Delfe or where else you shall at any time reside is a man learned sober and conformable to the Doctrine and Discipline established in the Church of England And that you are to receive him with all decent and curteous usage fitting his Person and Calling and to allow him the usuall ancient stipend which Mr Forbes lately or any other before him hath received And farther we are to let you know that it is his Majesties expresse Command that both you the Deputy and all and every other Merchant that is or shall bee residing in those parts beyond the Seas doe conforme themselves to the Doctrine and Discipline setled in the Church of England And that they frequent the Common Prayers with all religious Duty and Reverence at all times required as well as they doe Sermons And that out of your Company you doe yearly about Easter as the Canons prescribe name two Church Wardens and two Sidesmen which may look to the Orders of the Church and give an Accompt according to their Office And Mr Beaumont himselfe is hereby to take notice that his Majesties expresse pleasure and Command to him is that he doe punctually keep and observe all the Orders of the Church of England as they are prescribed in the Canons and the Rubricks of the Liturgy And that if any of your Company shall shew themselves refractory to this Ordinance of his Majesty which we hope will not be he is to certifie the name of any such Offender and his offence to the Lord Bishop of London for the time being who is to take order and give remedy accordingly And these Letters you are to register and keep by you that they which come after may understand what care his Majesty hath taken for the well ordering of your Company in Church affaires And you are likewise to deliver a Copy of these Letters to Mr Beaumont and to every Successor of his respectively that he and they may know what his Majesty expects from them and be the more inexcusable if they disobey Thus not doubting but that you will shew your selves very respectfull of these his Majesties Commands we leave you to the Grace of God and rest Your very loving friend W. Cant. By all which premises compared with his forementioned judgement of the Forraign Churches that they were no true Churches of Christ because they had no Bishops their Ministers no Ministers and their Religion not the same with ours it is infallibly evident that his designe was to suppresse and subvert the Dutch and French Churches by degrees at home and to embroyle them and our English Congregations abroad for the better advancement of the Roman Catholike Church and Religion both at home and in Forraign parts And so we have fully made good the twelfth Originall Article against him in all particulars Our eigth and last Evidence to prove his trayterous design to subvert the Protestant Religion and bring in Popery is comprised in the 13 Originall Article That he hath trayterously and trecherously plotted and endeavoured to stirre up warre and enmity betwixt his Majesties two Kingdoms of England and Scotland and to that purpose hath laboured to introduce into the Kingdom 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 these Innovations he did trayterously advise his Majesty to subdue them by force of Arms c. Nay joyned in confederacy with the Papists Priests Iesuites and employed Popish Captains and Commanders to make warre against them all which we can abundently prove by sundry Papers under his own hand by Originall Letters found in his study and sundry Additions Alterations in the New Scottish Liturgy elsewhere recorded the Originall Copy whereof we have ready to produce under his own hand But because he hath pleaded the Act of Pacification and Oblivion made since his Impeachment in barre of this Article and the Scottish Liturgy which doubtlesse it extends not to and thereby hath tacitely acknowledged the truth of this Article of which he dares not abide the triall we shall forbeare to give any evidence thereon till his plea be over-ruld which the Commons did not presse the Lords to do because they would avoyd expence of time and conceived their forementioned evidence very full to convict him guilty of the first branch of his first generall Charge abundantly proved by all the premises That he hath trayterously endeavoured to subvert Gods true Religion by Law established in this Realm and instead thereof to set up Popery Superstition and Idolatry The second BRANCH of the first generall CHARGE concerning the ARCH-BISHOPS endeavours to reconcile the Church of England to the Church of ROME WEE shall now passe on to the second Branch of the Arch-bishops first generall impeachment touching Religion thus expressed in the tenth originall Article That he hath traiterously and wickedly endeavoured to reconcile the Church of England with the Church of Rome and for the effecting thereof hath confederated with divers popish Priests and Jesuits and hath kept secret intelligence with the Pope of Rome and by himselfe his Agents and Instruments treated with such as have from thence received authority and instructions he hath permitted and countenanced a popish Hierarchy or Ecclesiasticall government to be established in this Kingdome by all which traiterous and malicious practises the Church and Kingdome hath been exceedingly endangered and hath been like to fall under the tyranny of the Roman Sea Which is somewhat amplified in the seventh additional Article which we shall conuex thereto To prove this Article we shall lay downe and make good two ground-workes which the precedent Evidence hath sufficiently cleered First that this Arch-bishop hath beene generally reputed a Person popishly affected and a Papist in heart both whiles he was resident in the University of Oxford and ever since and that he was beleeved reported to be such a one by the popish party both at Rome and elswhere beyond the Seas No wonder therefore if he endeavoured to reconcile and reduce the Church of England to the Church of Rome To prove the Arch bishop a reputed Papist whiles he was resident in Oxford we shall produce two Witnesses of credit who knew him very well there and have had some neere relation to him since The first is Doctor Danel Featly who deposed viva voce at the Barre That the Arch-bishop whiles he was remaining in Oxford was generally reputed to be popishly affected and one addicted to the popish party and that he
troubles they both most desperately perswaded his Majesty without the privity of the other Lords to raise an Army among the Papists in Ireland to subdue the Scots by force because they durst not trust the English in regard the puritan party was so great and beld correspondency with the Scots which advice was held most dangerous and pernicious councell by our States-men as two Jesuits G. T. Talbot the Jesuit and William Hewill writ to their Father Superiour at Parisâ—nne â—nne 28. 1631. as appears by their intercepted Letters found among Secretary Windebanks sequestred papers If any should object than this Archbishop had no power or charge at all in Ireland to suppresse the Papists there We answer it appears by hundreds of papers Letters found in his Study sent from thence to him that nothing at all was there acted concerning any Church affairs but by his direction who swayed all things disposed of all Church preferments there at his pleasure and likewise did what he pleased there in most state businesses by reason of his power with the King and interest in the Deputy insomuch that the very naming of him at the Counsell Table there was like a Gorgons head to amaze all opposites and strike them mute or into a shaking fit as the Primate of Armagh informed him in two severall Letters from thence Wherefore we cannot but from all the premises conclude this very Archbishop guilty of being not only privy but aiding to the re-establishing of popery in Ireland and reuniting it to the Church of Rome which Realm being farthest out of sight was thought the meetest Theater for the Pope and his Instruments to act their designs and parts upon with most advantage security and least opposition The seventh particular which most evidently manifests the Pope's with his Agents designes and studious endeavour to reconcile us to Rome and our domestick compliance therewith is the Popes sending of divers Nuncioes successively from Rome into England a thing never formerly heard of since the Reformation who kept their residence and were entertained as Nuncioes to him in London Westminster had frequent accesse to Court and held correspondency with divers of our Nobility more especially with Secret Windebank and Bishop Mountague this Archbishops chief Creatures seconded with our avowed entertainment of popish Agents at Rome of purpose to reduce and reconcile us to it The first of these Nuncioes was Gregorio Panzani who arrived at London Decem. 25. 1634. where he was received welcomed treated with both by King and Queen who continuing here till the yeer 1636. and then returning Seignior Georgio Con a Scot who departed from Rome towards England May 20. 1636. arrived here about the end of that moneth bringing a great Breve and many Reliques of Saints Meddals and pieces of gold and silver with the Popes picture stamped on them who was courteously entertained by the King and Queen at Hombly in Northamptonshire where he found them and afterwards kept his residence in Westminster neer the New Exchange He after three yeers and two moneths stay here in England aspiring to a Cardinals Cap returned towards Rome laden with great store of Jewels and gifts worth many thousand pounds After him Count Rossetti a Noble man of Ferrara was sent over hither as Nuncio who continued his Negotiation here and found great respect at Court till he was driven hence by this Parliament wherin were many complaints against him about July 1641. as we have elswhere manifested And as the Pope had his Nuncio's here so had we our reciprocall Agents at Rome The first of them was Master Walter Mountague who arrived there about August 1633. to whom succeeded Serj. Major Bret who arrived at Rome about Decemb. 1635. After him succeeded Sir William Hamilton a Scot dangerous Papist who came to Rome about the end of May 1636. and continued Agent there till this present Parliament Of all which this Archbishop had exact intelligence as appears by Master Midleton's Letters to him and Habernfields Discovery found among his owne papers endorsed by himself The eighth particular is the Popes and his Congreations de Propaganda side aâ— Rome sending over infinite swarms of Seminary Priests Jesuits Fryars of all sorts into England to seduce us their erecting of a popish Hierachy societies of Jesuits Monasteries of Monks Nuns and other popish Locusts secretly among us and holding a generall Counsell at London whereof Con the Popes Nuncio was President to raise arms forces monies against the Scots to advance the Catholikes cause all which we have elswhere related proved at large and was very well know to this Prelat by the manifold Remonstrances Petitions of the Parliament against this dangerous encrease of Papists Priests Jesuits Popery which Petitions he still opposed These five particulars thus proved premised infallibly demonstrating a dangerous design and prosecution of it in the Pope and his Instruments to reduce subject us to the Church of Rome of which this Archbishop was most fully informed and wherewith in a great measure he complied with them we shall now proceed to demonstrate that instead of counterworking opposing resisting this known design and practice of theirs according to his trust and duty he did most traiterously and wickedly combine confederate with them to the utmost of his wit and power to advance accomplish this their design and project by sundry Jesuiticall practises some whereof we have formerly proved pressed at large and therefore shall only recapitulate now to re-fresh your memories and then proceed to further evidence First of all he began to usher into our Cathedrals Churches Chappels Universities by inches and degrees one after another Altars Images Crucifixes Tapers Copes consecrated Basons Altar-cloths bowing to Altars Popish consecrations of Churches Chappels Church-yards Flagons Vestments Credentiaes Corporals turning and railing in Communion Tables Altarwise kneeling at the new Rails standing up at Gloria Patri praying toward the east reading second service at the Altar with other popish Innovations formerly mentioned at first he introduced them only as things tolerable or indifferent at last enjoyed them as expedient and necessary Secondly he proceeded to introduce divers Arminian Tenents as a bridge to popery first in Pulpits discourses then in printed authorized books prohibiting suppressing all preaching printing and books against them under severe penalties Thirdly he next went on to countenance authorize maintain confirm both in Pulpit and Presse divers erronious positions contrary to the general straine and tenent of our own and forraign Protestant Writers of chiefest note tending towards a reconciliation between us and Rome We shall instance in these few particulars maintained by himself both in his speeches and writings First that the Church of Rome is a true Church Secondly that she never erred in fundamentals in the worst times but only circa fundamentalia both which he publikely maintained in the High Commission at Doctor Bastwicks censure as Master Burton and Master Lane a Minister deposed Thirdly that the Religion of
Innovation it hath bin ever since my rememberance constantly practised in Cathedralls and is warranted by the Rubrick 4ly I gave no order for setting up Images or Pictures in any parish Church nor yet in the new Chappell at Westminster and Mr. Browne sweares it was Dr. Nowel that directed and paid him for his work there not I. 5ly I made neither Bishop Wrens nor Mountagues Visitation Articles nor Oathes they were their owne and if they have ostended in making them they must answer it themselves some of them having bin particularly questioned for them already 6ly For those particular persons cases objected I shall answer them in order 1. For Mr. Smart he was censured by the high Commissioners of Yorke for a Schismaticall and Scandalous Sermon not by me who had no hand in his censure Secondly For Mr. Chancy he spake contemptuous 〈…〉 against the raile that he would set it up in his Garden He was suspended only till he did submit after which he did submit and confesse his fault and then was absolved As for the words I used to his Advocate witnessed by Mr. â—â—â—â—brand it was when he was over bold and it is usuall with Courts to checke Counsell in this kinde when they oftend in such nature Thirdly For Mr. Burkit There were 5. Articles against him besides that which was read and he was prosecutest censured for them al not that only which is objected Fourthly Ferdinando Adams extreamly interrupted my Visitors and Bishop Wrens Visitors too in their Visitation at Ipswich by locking up the Church Doores against them for which high astront Processe was awarded against him Fifthly Iohn Premly his prosecution was the Act of Sir Nathaniel Brent and it was for an high contempt Sixtly For Mr. Sherfield he was censured by the Major voyce of the Court not by me alone and Mr. Caryll deposed that the Picture he brake was only conceived to be the Picture of God the Father not that it was so But admit it were yet it was not lawfull for him of his owne Authority to pull it downe and break it no not though it had bin the Picture of Iupiter himselfe This I did then affirme for which I had the Authority of St. Augustine and Bishop Davenant Yea in Constantine the Great his time as Eusebius writes in the third Booke De vita Constantini c. 52. 53. 54. No priuate Christians of their owne heads durst destroy the Jdols that were then worshipped nor the temple of Aesculapius wherein the Divel himselfe was adored til Constantine the Emperour gave expresse command and appointed certaine men whom he particularly imployed to demolish them It is true he pleaded that he demolished it by the Authority of the Vestry but the Vestry had no authority themselves to do it therefore they could not derive it unto him But it was Idolized and adored by some True but this appeared not till the hearing of the cause and was unknowne before Seaventhly The purging out of a Passage against Images in Dr. Featlyes Sermons taken out of our Homilies was no act of mine but my Chaplaines who must answer for it yet there are other passages therein left which are smartenough against Images and their adoration And Dr. Featly never complained hereofto mee Eightly The Bibles wherein these Pictures are shewed were Secretary Windebanks and Dr. Ducks which is nothing to me yea one of them is a Latine Bible printed beyond the seas at Amsterdam a place free from superstition not here Indeed I first saw one of these Bibles in Mistresse Kirkes hands whereupon I sent for one of them my selfe and then acquainted the Lords of the Councell with it who resolved they should not be sold publickly nor laid upon stalls for feare of giving scandall but privatly whereupon I told Mr. Wally as much which he hath testified But yet this is no Innovation for the old English prin-Bibells are full of Pictures Ninthly Mr. Workman was justly suspected for inconformity he was censured for other things as well as for passages against Images as appeares by his sentence As first for his words against Dancing 2ly For saying Images in Churches were Idolls though they are not Idolls till they are worshipped and that they were no better then stewes an unfitting expression 3ly For saying that Drunkards were preferred 4ly That the Election of Ministers was in the People 5ly For praying for the King of Sweden before our King 6ly For preaching against the Government of the Church established by Law 7ly For speaking against Pictures in privat houses as wel as in Churches For those of Gloucester questioned for granting him an Annuity then sued in the High Commission they were not many but only the principall Offendors it was lawful to cal them into the High Commission because their grant to him was in affront of authority their Fine was but small 10. â— a peece and that was pardoned As for Mr. Workman himselfe being put from his Ministry by sentence he was unfit to teach Schoole or practise Phisick for of leavening others with his dangerous opinions 10ly For Mr. Pryn Mr. Burton and Dr. Bastwick I answer 1. That the Prosecution against them in Starchamber was in a legall way for seditious Schismaticall and libellous Books 2ly That the rejecting of their answers under their owne hands and taking them pro confesso was no act of mine but of the whole Court 3ly That the expunging of Mr. Burtons Answer was not done by mee but by the two chiefe Iustices to whom it was referred by the Court who must answer for it if unjust and that the Copy of his answer found in my Study interlined with black-lead so far as it should stand was not intersined by me 4ly J gave no sentence against them at all but only Iustified my selfe and my proceedings against their calumnies But it hath bin objected that Mr. Cockeshut gave an accompt of the proceedings against them to me from time to time therefore I was the cause thereof I confesse he gave me such an account and it was just and fit he should do it because the cause concerned not only myselfe in some sort in particular but the Church of England in generall of which I ought to take care according as my place and duty required But I was no cause of any irregular proceedings Yea but I gave thankes to the Lords in the close of my Speech for their sentence and Iustice on them though I censured them not my selfe True and it was no more then I ought to do in behalfe of the Church But yet after the sentence given in my Epistle to his Majesty I excited him to put it in execution No I only left it to his Majesties consideration to forbeare or execute it as he in his justice and wisdome should deeme meet To this was replyed 1. in generall that the Archbishop in his speech in Star-chamber p. 53. hath this expression concerning rayling in Communion Tables Altarwise in parish Churches And
meere art to deterre others from opposing his Graces Popish Innovasions the only prosecutor appearing against him And his shaking up or menacing of his advocate an unlawfull act to discourage him from making any defence and subject his Client to a censure Therefore inexcusable 3ly The main Article against Mr. Burkit was only for his and the Church-wardens removing of the Table when the Sacrament was administred into the body of the Church without the rayles according to the Rubrick Queene Elizabeths Injunctions and the 28. Canon the other Articles being but frivilous not insisted on And for this he was molested in the High Commission yea a traditio Satana a turning over of him to Sir John Lamb pronounced against him who used him like a Lyon a Wolfe in a Lambes Skin 4ly For the Churchwardens of Beckingtons most severe illegall harbarous prosecution we have proved by the deposition of Mr. Iohn Ash a Member of the Commons House that the Archbishop himselfe since his Imprisonment in the Tower confessed that Bishop Pâ—â—res their Diocesâ—n did do nothing herein but by his direction If therefore the rule in Law bee true Plus peccat Author 〈◊〉 Actor he must be far more guilty both of their prosecution Excommunication and heart-breaking submission then Bishop Peirce his Instrument 5ly For Ferdinando Adams he was excommunicated in the Archbishops name by Mr. Dade his Surrogate and this Excommunication pleaded in Barre of his Bill in Starchamber The processe Pursivants sent out to apprehend him and the imprisonment of his Attorney till he withdrew his 〈◊〉 were all by the Archbishops procurement His shutting Bishop VVrens Visitors out of the Church at Jpsmich unlesse they derived their Authority by Letters Patens from the King was warranted by the Statut of 1 Eliz. c. 1. Therefore his prosecution only for his duty and allegeance to the King against the Bishops disloyall incroachments was most unjust and disloyall 6ly Iohn Premly was not prosecuted by Sir Nathaniell Brent but by the Archbishop himselfe for opposing his order in the Metropoliticall Visitation in removing the Lords Table placed Altarwise to the place and posture wherein it formerly stood for which he was fined censured imprisoned in the High Commission where the Archbishop sate chiefe Iudge against all Law and Iustice his act being no contempt nor offence in Law but the Archbishops order by Sir Nathaniell Brent his Visitor and Dr. Nevells act a contempt against Law and Canon 7ly Mr. Sherfield was prosecuted principally by the Archbishops procurement for demolishing according to Law an Idolatrous blasphemous false Image of God the Father which was openly Idolized Hee was then a Justice of Peace Recorder of Sarum and had the Warrant of the whole Vestry wherein were six or seaven Iustices of Peace at that time to demolish this Image and take downe the whole Window which all the Kings Subjects and Iustices of Peace especially have authority to demolish by the Statutes of 3. Ed. 6. c. 10. 3. Iac. c. 5. The Book of Homilies and Queene Elizabeths Injunctions n. 23. within their severall Parishes without any speciall order from King or Bishop yea God himselfe gives speciall Commands not only to the supreame Majestrate but to the Common People also to destroy Idolls 〈◊〉 Jmages and Altars Exod. 34 13. 14. Deut. 7. 5. c. 12. 1. 2. â— Isay 17. 78. In pursuance of which commands not only King Asa 2 Chron. 14. 3. King Hezechiah 2 Kings 18. 4. King Manassâ—h 2. Chron. 33. 15. King Josiah and his people a Chron. 34. to â— demolished and brake in peeces Idolatrous Altars and Jmages but likewise ALL THE PEOPLE of the Land went into the House of Baal and brake it downe Altars and Jmages brake they in peeces and â—low Matâ—an the Priest of Baal before the Altars 2 Kings 11. 1â— without any speciall Warrant or command from King Iehoâ—sh or Iehoâ—ada which the Holy Ghost records for their honour yet were they never questioned or fined in Starchamber for it because they had no warrant from either of them â—â— after King Hezechiah his Passeover the Scripture expresly records 2 Chron. 30 13. 14. c. 31. 1. That ALL ISRAEL that were present went out to the Cities of Iudah and brake the Images in peeces and cut downe the groves and threw downe the High places and Altars out of all Iudah and Benjamin in Ephraim also and Manassith untill they had utterly distroyed them all which is recorded to their Eternall honour by God himselfe nor were they ever questioned or fined for a Riot in any Starchamber or High Commission or for going out of their owne limits or doing this without a speciall Commission from the King Therefore Mr. Sherfield being a publike Majestrate both as a Iustice or Peace and Recorder of Sarum might much more by the whole Vestries Order demolish this Idolatrous Picture in his owne Parish Church in such a privat manner as he did without blame or censure having sufficient authority from these Texts and Presidents of Scripture and from the forecited Statutes and Injunctions to warrant it every man in such a case being a lawfull Majestrate without any speciall warrant Thus the common people in Girmany and else where in the beginning of Reformation brake downe the Popish Images and Altars without any speciall Order from the Superior or Inferior Magistrates as Mr. Fox and others record And therefore his Doctrine of the Archbishops that it is unlawfull to break downe the very Image and Temple of Iupiter and Esculapius where the Divell himselfe was worshiped without the speciall command of the supreame Magistrate is a most impious Paradox for if the supreame Magistrate will give no such command these Idols Devills shall still be to erated worshiped to Gods dishonour and Religions slander in despite of all the people and inferior Magistrates As for the place of Eusebius it only proves that Idolatrous Statues Images Temples were demolished by the Emperor Constantines speciall command but that the Christians under him might not lawfully have defaced them without such a speciall command especially after a Generall Statute and Edicts published by him for their demolishing without being lyable to a seveer censure the only thing in question is no wayes warranted by nor deducible from Eusebius nor Saint Augustine Yea had Mr Sherfields zeale out-run his discretion in this act it deserved rather applause then censure from a Protestant Prelate yet this Bishop was so far from excusing extenuating that hee aggravated his pretended offence beyond all bounds of Law Iustice Conscience pleaded as zealously for the lawfullnesse of Images in Churches and of this abominable Idoll of God the Father as the Pope himselfe could have dont yea he abused Master Sherfeild in his speech and censured him with the highest though a Bishop when some temporall Lords excused yea acquitted him And though this censure was not his alone but carried by the Major voyce yet his voyce Speech violence occasioned and aggravated it For his
bound up in Bibles why then did he give order that they should bee only sold in private not in publique If unlawfull Popish Idolatrous or superstitious contrary to the Scripture our owne Statutes Homilies Jnjunctions VVriters as we have proved them then they ought not by his direction to sell or binde them up in Bibles no more privately these publikely And whereas he Objects that the Latine Bible produced wherein some of these pictures were bound was printed at Amsterdam wee grant it But the Pictures in it were printed and bound up with it here in London not at Amsterdam and these Pictures by the Archbishops owne direction were bound and sold with many English Bibles in which act he so much gloried instead of being ashamed of it that he would have these Bibles thus bound up with Pictures called the Arch-Bishops Bibles by way of distinction As for the English Bibles printed with Pictures in Queene Elizabeths dayes they had no other Pictures in them but onely of the Arke Temple and such like not any Pictures of Christ the Virgin Mary or any persons of the Trinity All which considered this part of his charge stickes still upon him in each particular notwithstanding all his evasions Seventhly They Object against me the Consecration of Churches and Chappell 's as a Popish Innovation tending to introduce Popery among us and have instanced in my consecrating of Creed-Church St. Giles Church in the fields and the Church-yard there for consecrating whereof the Parish paid me 15. l. The Church of Stanmore Magna my Chappell at Aberguilly the forme and furniture whereof were excepted against as Popish the Chappell of Hamer-Smith where they alleadge I consecrated the first stone when it was layd the Chappell of Roe-Hampton and that I would have consecrated other Chapells Cambridge To this I answer first in generall that the Consecration of Churches is very ancient and warranted by Scripture and Ecclesiasticall stories In the Old Testament wee read that the Tabernacle with all the Vessells Ornaments thereto belonging were solemnly consecrated by Moses That afterward when the Temple was built it was solemnly dedicated and consecrated to God by King Solomon and all his Princes and people After this when the Temple had bin shut up and defiled the Priests and Levites by Hezekiah his command sanctified and cleansed both it and the Vessells thereof So King Josias purged the House of the Lord. After which when the Temple was re-edified the Children of Jsrael the Priests and the Levites kept the dedication of the House of God with joy and offered in the Dedication of the House of God an hundred bullockes which Feast of Dedication was observed by the Jewes even in our Saviours time as wee read in the New Testament Iohn 10. 22. In the reigne of Constantine the great when Christian Churches began to be built or re-edified wee no sooner read of their building but of their solemne consecration and Dedication as of the consecration of the Church of Tyre with sundry others mentioned by Eusebius in his Ecclesiasticall History l. 10. c. 3. Devita Constantini l. 4. c. 40. After which wee finde this practise continued in the Christian Church in all ages as Ecclesiasticall Histories the Consecration Sermons of sundry Fathers the Canons of ancient Councels and the Canonists in their titles De Consecratione Ecclesiarum prove at large Wherefore this can be no Popery ner Innovation Yea if Churches were not consecrated then I say they could not bee termed Holy for it is the Consecration makes them holy And if places be not holy then persons also cannot be holy when they are consecrated and entred into holy Orders As for Bishop Pilkinton and Archbishop Parker they speake not simply against consecrations in generall for they were consecrated Bishops and the book of Ordination is confirmed by Parliament nor yet against consecrating of Churches in generall but against the Popish consecrations of them used by some moderne Romish Prelates For my form of consecrating them it was not taken out of the Roman Pontificall but that which was used by Bishop Andrewes from whom I had it This forme I followed at Creed Church and the rest Secondly To the particular consecration of Churches Objected I answer First to that concerning Katherin creed-Creed-Church It was testified that I came thither in a Pompous manner I deny it it was only in a grave and seemly manner It is Objected that as soone as I came within the Church doore I fell downe upon my knees True it was no more then my duty being an Oratory Moses and Aaron fell down on their faces at the doore of the Tabernacle Hezekiah and the people bowed and worshiped as I have proved at large in my Speech in Star-chamber And O come let us worship and fall downe and kneell before the Lord our Maker is the common Introitus in our owne and other Lyturgies It is objected I pronounced the place and ground holy I did so and it is an ordinary and legall Speech there being a relative though not an inherent holinesse in Churches Dedicated to Gods service Hence wee read in Iustinian Codicis l. 1. tit 5. this Title DESACROS ANCTIS ECCLESIIS as they are there often stiled Therefore Churches are holy and their consecration makes them so Wheras it was said I threw up dust into the ayre This I deny and where it was alleadged that this was in imitation of the Roman Pontificall that is a mistake for the Pontificall prescribes Cinis a hes not dust to be cast abroad and Greek Letters to be made therein with many other vanities For my forme of consecration Bishop Andrewes made it from whom I desired a Coppy and had it which I observed It was objected that the form of prayer I used is in the Masse Booke and Roman Pontificall It may bee so many other very good prayers are in it yet they be good It was further alleaged that I objected Doctor Denisons Sermon to him at his censure in the High Commission I Objected only his extravagances and that was no hurt For St. Giles Church it is true I consecrated first the Church and then the Church-yard which is the usuall manner as for the fees amounting to 15. l. I returned them againe and bestowed them on the poore of the Parish But it hath bin Objected that these were no new Churches but Churches only new repaired therfore not to be re-consecrated I answer that there was some new ground taken in at Saint Giles and admit there were still the same longitude and latitude yet the walls and structure being for the most part new the Churches in this respect were new and to be new consecrated Thirdly to the consecration of the Objected Chappell 's I confesse their consecrations and though there be no expresse forme for consecrating of Chappell 's in the Pontificall nor mention in Ecclesiasticall story of Chappels consecrations yet seeing they are
Oratories and Eusebius testifying that Oratories were consecrated in Constantines time there is the like warrant and Antiquity for consecration of them as of Churches For my Chappell at Aberguelle I consecrated and put a name upon it as Saint Augustine saith wee dedicate Churches to Saint Peter for distinction sake and though I had a relation to the beheading of Saint John Baptist in my Dedication of it I hope there is no hurt therein For the patterne and furniture of the Chappell produced as if it were mine at Aberguelle it is a mistake for it is the patterne of Bishop Andrews Chappell and furniture which I caused to be written out as the indorsement of it proves viz. 1623. Chappell and furniture as it was in use by the Right Reverend Father in God Lancelot Andrewes Lord Bishop then of Winton I had no such furniture in my Chappell there For the Wafer basket and the rest they concerne not me yet Wafers have bin alwayes used and are at this day in the Greeke Church and in Westminster Abbey too Whereas it is objected that I hold there is a badge of Holinesse put upon our Churches and Chappell 's by a Bishops breath I answer no but there is an awsulnesse put upon them For my prayer at the laying of the foundation stone of Hamersmith Chappell there is no hurt nor superstition in it In fine I hope there is is no High Treason to bee found either in the one or other in consecrating Churches Chappell 's or foundation stones To this brave flourish of his for the Antiquity and lawfulnesse of the consecration of Churches of Chappell 's we shall returne a full reply To his Presidents taken out of the Old Testament we answer 1. That Moses had an expresse command from God Himselfe to consecrate the Tabernacle with all the vessells thereof by annointing them with consecrated Oyle Exod. 40. 10. 11 12. they being types of Christ to come but wee have no such command from God to consecrate Churches Church-Yards Chappels Altars Vestments which are no types of Christ already come Secondly This consecration was made by Moses the Temporall Magistrate not by Aaron the High Priest without any other ceremony then meer annoynting the Tabernacle and its Vessells implements with oyle Therefore no warrant for Bishops consecrating Churches Church-Yards Chappell 's Altars Vestments with other ceremonies without any anoynting them with oyle Thirdly this consecration was only Temporary Jewish ceremoniall abolished by Christs death Col. 2. 14. to 23. Heb. 7. 12. c. 9. 1. to the end and cap. 10 1. to 22. Fourthly King Solomon did not consecrate the Temple not the Vessells and Court thereof with Oyle as Moses did the Tabernacle but after hee had brought the Arke Tabernacle and all the Holy Vessells into it with praises thankesgivings instruments of Musicke and after the cloud and glory of the Lord had filled the House he made an heavenly prayer only in the middest of the Court not in the Temple before all the Congregation of Israel kneeling on his knees and spreading forth his hands towards heaven using no such prayers or ceremonies as the Bishop used and all the hallowing that we read of in this story is Solomons hallowing the middle of the Court that was before the house of the Lord and how was that only by offring burnt offerings and peace offerings 2 Chron. 7. 7. 1 Kings 8. 64. From which History and practise of his we shall observe 1. That if there were any consecration of this Temple it was made only by King Solomon himselfe not by the High Priest Priests or Bishops who now appropriate all consecrations of Churches c. to themselves alone Secondly That the Oracle of the house where the Arke was placed is called THE MOST HOLY PLACE even before and without any consecration of it at all 1 King 8. 6 10. 2 Chron. 5. 7. Therefore the consecration made it not most holy but only the use to which it was designed Thirdly That the Atke Tabernacle Vessells were brought into the Temple and praises thanksgivings there solemnly sung to God who manifested his presence there filling it with a Cloud and his glory so as the Priests could not stand to minister before Solomonmade is prayer which some tearme a consecration whereas this Archbishop fell to his consecration before any publike prayers thanksgiving Psalmes Service or Sacraments administred Fourthly That if this prayer were a consecration it was made only in the outward Court not in the temple it selfe whereas the Arch-bishops consecration was made in the Church not Church-Yard Fifthly That the Hallowing of the Court and so by consequence of the Temple if properly consecrated is by the text ascribed only to Solomons offering of burnt offrings meat-offrings and the fat of the Peace-offerings not to any other prayers exorcismes Unctions or Ceremonies which Offrings being long since ceased and not to be used by Christians the consecration of Churches and Church-Yards must likewise cease unlesse it bee onely by performing publike duties of Gods worship in them Therfore this president of Solomon and the Temple under the Law is no warrant at all for our Bishops consecrating of Churches Church-Yards Altars Vessells or Vestiments under the Gospell Fifthly the sanctifying and cleansing of the Temple and Vessells of it prescribed by Hezekiah but executed by the Priests and Levites was only the clean sing out of the Idols Jdolatrius Altars rubbish filth and uncleannesse of the Temple which they found and carried out thence into the Brooke Kidron with their scouring of the Vessells which had beene polluted as is plaine by the letter of the text 2 Chron. 29. c. c. 33. 15 16. compared together Therefore it makes nothing for any Episcopall consecration of Churches but only for keeping them cleane from filth and Idolls Sixthly that of Ezra 6. 16 17. is no warrant for the hallowing of Churches or Chappell 's For it only mentions That the Priests Levites and Children of Israel kept the Dedication of the house of God with joy and offered at the dedication of the house of God an hundred Bullockes two hundred Rammes 400. Lambs and for a sinne offering for all Israel twelve he-Goates according to the number of the Tribes of Israel And they set the Priests in their divisions and the Levites in their courses for the service of God But of any speciall Prayers Ceremonies Unctions and the like used at this Dedication by the Priests or people wee read not one syllable Therefore this their Dedication of the Temple was only their offering of burnt offerings of sinne offerings in it to God and ordering the services of the Priests and Levites in it Therefore no President for the consecration of Churches by our Prelates since such oblations such courses of Priests Levites are ceased with Christ Hebr. 7. 11. 12 18. Seventhly the Feast of Dedication mentioned John 10. 22. was not of the Temples Dedication but of the Altars instituted by Iudas Maccabeus
within the Church least they should be polluted with the feet of those who passed by 8ly That none should touch the consecrated Altars Vessells Vestments or be enabled to keep them but consecrated persons 9ly That if the Altar of any Church were renewed or the walls new built or defiled with murther blood-shed or the meeting or burying of Hereticks therein that then it should be re-consecrated otherwise not 10. That no man whatsover should presume to build any Church before the Bishop of the City first came to the place fixed a Crosse thereon and the Patron informed him what stipend he would alow for the finding of Tapers Gardians to keep it Priests to Officiat in it agree to have it consecrated and to sprinkle the floore and Court thereof with holy water Of latter times many Ethnicall superstitious Exercismes Conjurations Vnctions Ceremonies Notions and frantick inventions have bin added by Popes and Prelates to these consecrations recorded at large in the Roman Caeremonialls Pontificalls Thomas Beacons Reliques of Rome Mr. Calfehill and others whereby it will appeare to be most Popish superstitious in the highest degree whatever is pretended to the contrary Whereupon it was exploded condemned by our Church State Bishops and other writers in the beginning of Reformation as Popish Jewish Superstitious and by forraigne Protestant writers See Aretij Problemata Locus 121 De Encaenijs as we have formerly proved Therefore it must needs be a Popish designe in this Archbishop to revive it now For his Argument that Churches cannot be called Holy unlesse consecrated by a Bishop it being his consecration that makes them so We answer 1. That Bishop Pilkinton and others define this very Doctrine of his to be Popery as we haye proved so doth Aretius too Secondly That the most Holy Place was so stiled though never consecrated 1 King 8. 6. 10. So Jerusalem is called very frequently the Holy City Matth 4. 5. c. 27. 53. though never consecrated And God told Moses the place whereon thou standest is holy ground Exodus 3. 5. though never consecrated by a Bishop Thirdly Our owne Homilies informe us That the Church is counted and talled Holy not of it selfe nor yet for its consecration by a Bishop but because Gods people resorting thither are holy and exercise themselves in holy and heavenly things Fourthly The hearing and preaching of Gods Word Prayer and receiving the Sacraments therin are sufficient of themselves to sanctifie and make it holy without any other consecration See 1 Tim. 45. Centur Mag 3. and 4. c. 6. Aretij Problemaia Locus 126. who resolves further against this superstition Vana est etiamilla superstitio quod dicunt Nisi dedicatur Templum non posse ibi preces haberi non exandiri orantes non rectè praedicari verbum Dei nec Sacramenta administrari quae sententia MANIFESTE JVDAISMUM RESIPIT Christus tamen praemonstravit Horam nunc esse ut veri adoratores nec in monteistonec Jerosolymis sed ubique lieorum Deum adorent in spiritu veritate Athanasius sane non erubuit preces habere populum ad audiendum verbum Dei convocare in Templum Alexandrinum majus quamvis nondum esset Dedicatione consecratum nondum enim jusserat Imperator Id nostri hodie magnum nefas ducunt Fifthly sanctification in its owne nature is nothing else but a sequestring of any thing from a common or ordinary use to a religious and sacred purpose And this may be done without a Bishops exorcisme or conjuration in which respect the first borne first fruits and oblations among the Jewes were termed Holy though never solemnly consecrated because appropriated and devoted unto God For his other Argument that if places bee not holy persons cannot be so and our Church allowes of the consecration of persons Ergo of places It is both a fallhood and absurdity For first it is God and his Spirit only that make persons holy not Prelates who never sanctifie places as they do persons Secondly Our Church allowes only of the Ordination not consecration of Bishops and Ministers confirmed by Statute many of whom ordained such are so far from being holy that they are most polluted and unclean but not of consecrating Churches utterly exploded by the Common Prayer Booke and book of Ordination comprising all the authorized Rites and Ceremonies of our Church whereof consecration of Churches is none And thus much in answer to his defence in generall for consecration of Churches Secondly For the particulars Objected our witnesses depose that his comming to Creed Church was pompous not decent that he fell downe on his knees to pronounce the place and ground holy in the name of the Father Sonne and Holy Ghost not to adore and pray to God which the Examples of Moses Aaron and Hezekiah warrant not who never fell down at the Tabernacle door not bowed the head and worshipped to consecrate either the Tabernacle Temple or Altar And whereas he objects that his pronouncing of the place holy as soon he entred into it was legall c. we answer 1. That himselfe avers that no Church or place is legally holy before it be consecrated and when he pronounced it holy upon his entrance to it hee had not consecrated it therfore by his own doctrine it was not legally holy when he pronounced it so Secondly If our Churches be legally holy by their consecration then the consecration of our Popish Prelates in times of Popery with superstitious Popish Ceremonies conjurations Exorcismes enoylings processions sprinklings with holy water made them so since most of them were onely consecrated in though none re-consecrated since the times of Popery And if such Popish consecrations make them legally and really holy then they are of as great efficacy at his owne or Bishop Andrewes his forme and no difference at all between them Thirdly For Iustinian he makes no mention at all in that Title of consecration of Churches and stiles them holy Churches only in respect of the holy duties publikely performed in them For his throwing up of dust two witnesses expresly depose it which must overballance his own bare negation and there is so little difference between dust and ashes that they are usually coupled together as Synonimaes in Scripture and Authors That he took his forme from Bishop Andrewes is only averred by himselfe nor proved by any witnesses but that it agrees with that in the Pontificall which we found in his Study even in terminis is most cleare and therefore we cannot but presume he derived it from thence However if Bishop Andrewes imitated the Pontificall and he Bishop Andrewes the charge is still alike both of them imitating and complying with the Pope herein He grants his prayer taken out of the Pontificall therefore no doubt the rest especially his frequent bowings and Jackanapes trickes at the Altar which he cunningly pretermits and answers not For Dr. Ienison he objected only his preaching against Images to him at his censure
to infuse feares and jealousies of the increase of Popery into the peoples mindes and casting aspersions upon the Governours of the Church For Master Bernards prosecution it was upon the Complaint of Doctor Cumber Vice-Chancellour of Cambridge Fiftly for other Ministers that were questioned or fled from hence to New-England they were Non-conformists questioned upon just complaints and most of them fled hence out of a consciousnesse of guilt or of a panick feare before they were questioned or pursued To this was replyed first that we must not follow a multitude to doe evill and injustice done by a whole Court is a greater crime in every particular person who votes or concurres in it then if he had done an act of Injustice alone because more dangerous more inexcusable a greater perverting of Justice framing of mischiefe by a Law and making the very throne of Justice a throne of wickednesse Yea since the injustice of the whole Court flowes from the injustice of each particular Members vote and is the Act of each particular man who concurres in or consents to it he may no doubt be justly censured for it and others concurrence with him will be no excuse If twenty men joyne in a Treason Felony or Trespasse any one of them may by Law be severally arraigned and condemned for it as well as all of them together We have a notable President to prove this in the Judges censured and condemned in Parliament in King Richard the seconds time for delivering their opinions contrary to Law against the Members of Parliament and in the Judges questioned impeached this present Parliament for their false Judgement given in the case of Ship-money who might have pleaded as well as the Archbishop each for himselfe the judgement we gave in these cases was the Act and Judgement of the whole Bench therefore we ought not to be severally impeached for it but none of them were so inconsiderate as to make such a childish plea which himselfe refused to admit in the High-Commission in the case of the men of Gloucester censured for granting an Annuity to Master Workman their Minister under the City Seale an Act of the whole Corporation yet they were there Sentenced for it in their naturall capacities as single men And if this Plea should be admitted no corrupt Judges in any Court of Justice should be severally proceeded against for any illegall Judgement or proceedings of the Court which would be the very bane of publicke Justice and encourage ill Judges to doe what they list Secondly the objected Act of Parliament leaves the Judgments of both Courts as it found them neither better nor worse and the Judges that gave them in the same condition as before not in a better If the Judgment be unjust it leaves both them and the Judges as far forth liable to examination repeal censure as formerly as appeares by divers of them now questioned in Parliament for unjust Sentences therein given Thirdly the Proceedings Sentences against these persons were certainly most unjust being onely for Preaching necessary Truths and that which is but a Misdemeanour in others simply considerated as a single offence may prove high-treason in him being conjoynedwith and done in pursuit of his other Treasonable practises to subvert Religion Lawes Liberties introduce popery an arbitrary tyrannicall government which we have fully manifested Fourthly the passages for which they were censured were neither scismatical nor seditious nor scandalous but necessary for those secure times to mind the people of the dangerous covert encrease of popery Arminianisme and undermining of our Religion which all now visibly discerne but few then observed and to ruine godly Ministers for discharging their consciences duties in warning men of those dangers and speaking for the safety of that endangered Religion which we all professe was a most unjust and monstrous misdemeanour especially in an Arch-prelat who should have encouraged rewarded advanced them for this their faithfulnesse as for the aspersions pretended to be cast upon the Governours of the Church therein they were in truth meer generall censures without particularizing of such who justly deserved them And it is no calumny but a necessary duty for Ministers to tell negligent or unfaithfull Prelates of their duties and reprehend them for their supinesse when they are faulty as well as other men For Master Bernard and the rest they were prosecuted onely by this Archbishops own instigation for all the passages and proceedings against them were found in his study endorsed with his own hand he was the person to whom they made their humble addresses though without relief and the only inexorable enemy they met with their unjust censures therfore must rest principally on him who though he voted last in their condemnation yet appeared first in their prosecution and pre-directed their censures in private before they were given in open Court Fiftly all the forementioned godly Ministers were unjusty molested by him and few fled from hence but such who were actually prosecuted or threatned with ruine ere they left the Kingdom most of them being then conformable to all Rites and Ceremonies by Law established in our Church though not to his popish Innovations Ceremonies and Book of Sports against our Lawes and their consciences too This charge therefore still rests entirely upon him notwithstanding his evasions The fifteenth charge objected against me is my endeavours practises proceedings to suppresse preaching Lecturers Lectures on Lords-dayes and week-days and that first by a paper of Considerations which I tendred to the King Secondly by Instructions extracted out of them and sent as the Kings in his name and authority to both the Archishops and all Bishops of the Realm to be put in strict execution by colour whereof many Lectures Lecturers were suppressed in my owne Diocesse of London and in other Diocesses especially by Bishop Mountague Bishop Wren and Bishop Peice as appeares by their Articles and proceedings Thirdly orders for Combination Lectures Fourthly the Kings Letters that none should be ordained without a Title Fiftly the silencing of Master Leigh and others by my own direction and Letters signed by me Sixtly by suppressing the Feoffees for Impropriations alledged to be my act and project To this I answer first that these Considerations were originally drawne by Bishop Harsnet not me who onely transcribed them out of his Copy Secondly that these Instructions of the King were before I was made Archbishop and were sent unto me by my Predecessour in the Kings name to be put in execution in my Diocesse whereupon I was bound in duty to see them executed being good and necessary the intent of them being principally to bring all Lecturers to conformity to suppresse single Lecturers where there were Preaching Ministers to preserve peace between the Minister and people betwixt whom Lecturers in many places made great contentions alienating the peoples affections from their Ministers person Ministry and raising divers Schismes to the disturbance of the Churches
peace As for the Articles Proceedings and Misdemeanours of Bishop Wren Bishop Mountague and Bishop Peirce they are nothing to me they must answer for themselves Thirdly the Orders for Combination Lectures were none of mine and tended onely to bring men to conformity Fourthly the Kings Letter that none should be made without a Title was to prevent unworthy Ordinations agreeable to ancient Canons and no harme therein Fiftly for Master Leigh I received many complaints against him that he was a scismaticall seditious person wherupon I writ thus to my Vicar generall If you can fasten any thing on him whereby he may be justly censured then to proceed against him and he finding just cause did suspend him for his non-conformity so as in this I did but discharge my duty and deserve no blame Sixtly as to the Feoffees for impropriations there was great complaint made to me against them that their end was to take away the right of patronages from the Church to make those Ministers they preferred independent on the Bishops dependent wholly on them and to engrosse most Ecclesiasticall preferments into their own hands which I conceiving to be true in it selfe and that it would prove mischievous to the Church did thereupon by the Kings command cause an Information to be exhibited against them in a legall way in the Exchequer where upon a full and faire hearing they were suppressed not by me but by the Judges of that Court who gave sentence against them which sentence was either legall or illegall just or unjust if just and legall then there was no wrong nor injustice at all done in the case and so no cause of accusation or complaint against me or those who gave it if illegall and unjust the Judges who gave the sentence must answer for it not I who prosecuted them onely in a legall way and left them to judge according to Law and Justice Besides some of the profits of the purchased impropriations were bestowed towards the maintainance of Lecturers at Saint Antholins contrary to the trust and intention and Parsons not wholly conformable to the Church of England were put into some of them therefore I conceived that I did but my duty in questioning suppessing them as I did For Doctor Heylins Sermon it concernes not me he spake therein of the Feoffees according as he conceived of them and if any thing be mistaken he must answer for it As for Master Foxly I did onely check him for his forwardnesse in this work which I conceived would prove mischievous to the Church To which was replied First that the originall draught of these Considerations was produced under his owne hand that it was but a transcript out of Bishop Harsnets Copy the originall Author of them is but his owne bare surmise without any proofe or colour But admit Harsnet first contrived them yet he was the onely man that presented them to the King and caused them to be put in execution to the suppression of Lecturers Lectures preaching therefore the mischiefe produced by them must rest on him alone Secondly it is true the Instructions were sent to him by his Predecessor Abbot as from the King but we have proved that himselfe first procured contrived presented them to the King to be put in execution and caused the King to send them to Archbishop Abbot to communicate them to all the Bishops of his Province and so zealous was he in the pursuit of them in his owne Diocesse of London that he suppressed many Lectures and Lecturers by colour of them yea such was his activity in their originall contrivance and subsequent execution that the Deane and Chapter of Canterbury certified all their proceedings on them not to Archbishop Abbot but to him being then but Bishop of London and complained to him of the Archbishops remisnesse in seeing them duly executed in such sort as they desired as we have fully manifested Therefore all the mischiefe in suppressing of Lectures and preaching by meanes or colour of them must light upon his head the originall contriver and chiefe prosecutor of them yea all Bishop Wrens Bishop Mountagues and Bishop Pierces Visitations Articles and suppressions of preaching Lecturers and Lectures must be attributed to charged upon him because they originally sprang from these Injunctions of his contrivance because he was acquainted with and countenanced approved them in all their wicked proceedings of which they gave a particular annuall account to him in writing found in his Study under their owne hands and never checked but animated them in their persecutions suppressions of godly Ministers Lectures Preaching Et qui non prohibet malum quod potest jubet is the very resolution of the Canon Law Thirdly the Orders for Combination Lectures tending to suppresse or make them meerly superstitious or ceremoniall uselesse Ordinances though not made immediately by him did yet spring originally from him were sent up to and not revoked but approved by him and Sir John Lambe his creature and no Bishops durst to have made or enjoyned them without his previous approbation or direction therefore he must beare the blame and guilt of them Fourthly for the Kings Letter touching Ordination of Ministers we have proved it to be his owne the Originall thereof being penned corrected by himselfe not the Kings whom he over-reached abused in it For though the pretence and letter of it seemed very faire and necessary yet the intention and execution of it by the Archbishop was most impious detestable to suppresse Lecturers Lectures Preaching and deter all pious conscientious Schollers from the Ministery as we have plentifully manifested to which he hath offered no reply nor yet to his pressing of the Book of Sports for the like purpose Fiftly for his silencing Master Leigh and others Lecturers his answer is very defective since he cannot prove him factious or scismaticall nor yet Master Randall they being known to be orthodox and conformable The onely crime they were guilty of was that they were diligent painfull Preachers and did much good among the people and therefore his Letter concerning Master Leigh is positive That if nothing can be fastened on him whereby he may be censured HOWEVER let him not obtaine any license to Lecture there c. for the Church hath not need of such men And Master Randalls fault was onely this that he preached long Sermons on Sundayes in the afternoon and for this they must be and were suspended from preaching Sixtly for the Feoffees to purchase in impropriations it was a most pious work to the great benefit of the Church and peoples soules approved generally by the worst of men and Bishops that the overthrow of it was his owne act and designe we have undeniably proved it by his owne DIARY and sundry witnesses from his owne mouth that any ever complained to him thereof as dangerous to the Church is but his owne bare allegation void of truth he naming neither the persons complaining nor the time