Canterbury's Doom. OR THE FIRST PART OF A COMPLETE HISTORY OF The Commitment, Charge, Trial, Condemnation, Execution of WILLIAM LAUD Late Archbishop of CANTERBURY. Containing the several Orders, Articles, Proceedings in PARLIAMENT against him, from his first Accusation therein, till his Trial: Together with the Various Evidences and Proofs produced against him at the LORDS Bar, in justification of the first branch of the COMMONS Charge against him; to wit, His Traitorous Endeavours to Alter and Subvert Gods True Religion, by Law established among us; to introduce and set up Popish Superstition and Idolatry in lieu thereof, by insensible Degrees; and to Reconcile the Church of England to the Church of Rome, by sundry Jesuitical Policies, Practices: with his several Answers to those Evidences, Proofs, and the COMMONS Reply thereunto. Wherein this Archprelates manifold Traitorous Artifices to Usher in Popery by Degrees, are clearly detected, and the Ecclesiastical History of our Church-affaires, during his Pontifical Domination, faithfully presented to the public View of the World. By WILLIAM PRYNNE, of Lincoln's Inn, Esquire; Specially deputed to this public Service, by the House of Commons Order; Dated 4 Martii. 1644.  PSAL. 7. 14, 15, 16. Behold he traveleth with Iniquity, and hath conceived Mischief, and brought forth Falsehood: He made a pit and digged it, and is fallen into the Pit that he digged: His Mischief shall return upon his own Head, and his Violent dealing shall come down upon his own Pate. PSAL. 9 16. The Lord is known by the Judgement which he executeth; the Wicked is snared in the work of his own hands. 
LONDON, Printed by John Macock, for Michael Spark signior, at the sign of the Blue Bible in Green Arbour. 1646.   

Die Martis 4▪ Martii. 1644.  
ORdered by the Commons Assembled in Parliament, that Master Prynne be desired to Print and publish all the Proceedings concerning the Archbishop of Canterbury's Trial, with the approbation of the Committee that managed the Evidence at the said Trial. And Master Prynne hath power to View and send for Writings, Papers, Orders, and Records, and to take Copies thereof as he sees cause.  
H. Elsing Cler. Parl. D. Com.   

TO The Right Honourable, the Lords and Commons In PARLIAMENT Assembled.  
YOUR HONOURS earnest desires expressed in the premised Order, inevitably engaging me to compile and publish to the World, A complete History of the famous Trial, of the late decapitated Archbishop of Canterbury; I have, without other motives, in Obedience thereunto (with as much Expedition as my many other distracting Occasions, and the Vastness of the Work would permit) finished the First Part thereof; (which I here humbly tender to Your Honourable Patronage and Acceptance) comprising, The several Orders, Articles, and Parliamentary Proceedings against him, from his Original Impeachment till his Trial; together with, the Commons Various Evidence; his several Answers to it; and their Replies upon them, in maintenance of the First General Branch of their Charge of High Treason against him: to wit; His Traitorous Endeavours to alter, & subvert Gods true Religion by Law established among us; to introduce Popish Superstition and Idolatry in lieu thereof; and to reconcile the Church of England to the Church of Rome, by sundry Jesuitical Stratagems: The guilt of which black Execrable Charge (wherein he most of all protested, and endeavoured to clear his pretended Innocency, both during his Trial at the Bar, and at his Death on the Scaffold, as that which did most nearly concern him in his function as an Arch-Prelate, and in his Religion as a Protestant,) was so abundantly evidenced, so firmly fixed upon his White Rochet by a various multiplicity of unavoidable proofs, impregnable Demonstrations, (which all his Sophistry, Oratory, Subtlety, Protestations, could no ways enervate or evade,) that it will stick fast upon him for Eternity, maugre all his own verbal Apologies, during his life, or the Malignant Panegyrics, the scandalous Relations of any Anti-parliamentall, or Prelatical Sycophants since his death: Who in open affront of Your most memorable Exemplary Justice, upon this Arch-traitor, (the very Source and Compendium of all our late miseries) have proclaimed him to Posterity, in their late lying Legends of his death, A most Glorious Martyr, (as the Papists did his most Traitorous Predecessor, 
a Joannis de Aton. Constit. fol 149. 150. Antiquicates Ecclesiae Brit. and Godwin in his life, M. Fox Act, & Monuments, p 2. 205.  Becket) and already canonised him for A SAINT: perchance, because beheaded on 
b Jan. 10. Les plus Grands du Berray rapporterent au Roy, qu'il troubloit le repose du publie, & qu'il S'emparoit contre toute la Justice de son domaine, etc. Il depublia la Bulledecernee par le Pape pour fair la guerre aux Albegiois avec tant de zeal & de fruit, que plusieurs a sa parole S'y cro●serent courageusement. La gu●rre eut une issue houreuse, car les Heretiques furent tellement deconfits qu'ils ne purrent depuis seremetter on campagne, etc. Ribadeniera Flures des Vies des Saints p. 124.  Saint William's day, the Popish Archbishop of Bourges in France; as great a disturber in his time, of that Kingdom's public peace, and course of Justice; yea, as grand an Incendiary of the bloody Wars against the Albigenses & French Protestants, as this Archbishop was of our Kingdom's tranquillity, its public Justice; and stirrer up of the War against the Scots; yet for all this enroled in the Red Calendar of Romish Saints.  
There have lately come unto my hands two Oxford Pamphlets; the one entitled: A true Relation of the Death of the most Reverend Father in God, William Lord Archbishop of Canterbury, upon Tower hill, January, 10. 1644. (First Printed at Oxford, and since at Bristol, Anno 1644.) Which begins thus:  
On Friday, Jan. 10. THE REBELS MARTYRED the most Reverend Father in God, William Lord Archbishop of Canterbury upon Tower hill, after they had kept him prisoner above four years: And then relating his speech and Prayer on the Scaffold, it concludes in these words: Thus died the KINGS, and the CHURCH'S 
Note.  MARTYR; a man of such Integrity, Learning, Devotion, and Courage, as had he lived in the Primitive times, they would have given him another name: whom though the cheated multitude were taught to misconceive, (for these honoured him) yet impartial posterity will know how to value him, when they hear the Rebels sentenced him the very same hour that they voted down the Liturgy of the Church of England; whose innocency cries to heaven for Vengeance, upon the heads of these destroyers, who pile MURDER upon Murder to fortify their Covenant, that upon this generation may come all the RIGHTEOUS BLOOD, from him whose blood was first shed, to the pulling down this great Pillar of our Church; which if you consider, is THE MOST GROUNDLESS, MALICIOUS, SOLEMN STUDIED MURDER THAT EVER WAS COMMITTED IN THIS WRETCHED 
Note.  ISLAND.  
The later Pamphlet Imprinted at Oxford, of the same Subject, dated as the former, (inscribed; A brief Relation of the Death, and Sufferings of the most Reverend and Renowned Prelate, the Lord Archbishop of Canterbury, with a more perfect Copy of his Speech and other passages ●n the Scaffold, than hath been hitherto Imprinted;) thus blazons this Arch-traytors Innocency, merits, sufferings. 
* Page 14. 15. 25.  He that had so long lived a Confesser (a Popish Confessor if he please to the Duke of Buckingham and others) could not but think it release of misery to be made a MARTYR. He ascended the Scaffold with so brave a courage, such a cheerful countenance, as if he had mounted rather to behold a Triumph than to be made a Sacrifice, and came not there to die, but to be translated; and to say truth, it was no Scaffold but a Throne; a Throne whereon he was shortly to receive a Crown, even the most glorious Crown of MARTYRDOM: After which he styles him, A glorious Martyr; his blood, Innocent blood; yea, thou extols his Innocency, and Canonizeth him for a Saint in a Poetical Elegy, especially in these ensuing lines.  
— Through the hand  
Of base detraction practise to defame  
Thy spotless Virtues, yet impartial fame  
Shall do thee all just honour, and set forth  
To all succeeding times thy matchless worth;  
No Annals shall be writ, but what relate  
Thy happy influence, both on Church and State;  
Thy zeal to public Order, thy great parts  
For all affairs of weight; thy love to Arts;  
And to our shame and his great glory tell,  
For whose dear sake, by whose vile hands he fell.  
A death so full of Merits, of such price,  
To God and man so sweet a sacrifice,  
As by good Church-Law may his name prefer,  
To a fixed Rubric in the Calendar.  
And let this silence the pure Sects complaint, 
Note.   
If they make Martyrs, we may make a SAINT, etc.  
And not only these Anonymous Pamphleteers, but King Charles himself, who not long before had given him an ample Pardon, as a Traitor, under his great Seal of England, forgetting what he had done herein, doth in his own 
* See the King's Cabinet opened.  Letter to the Queen, dated Jan. 14. 1644. cry up this headless Archbishop for a Martyr; yea, deems his blood so meritorious, so Innocent; that being totally the Parliaments, he believes it no presumption, hereafter to hope that God's hand of Justice, (for the Parliaments just effusion of his blood) must be (thenceforth) heavier upon them and lighter upon him and his Anti-parliamentary Party, looking now upon their cause having passed by their faults. If his blood so lately shed by the axe of Justice be already become so meritorious, as to balance the scales of God's Justice in this manner; we may justly fear it will in few years more grow into as great esteem at Court, as Thomas of Beckets his traitorly predecessors blood, did in former times among the Prelatical Popish party; who attributed more efficacy to it then to Christ's, and therefore presumed most blasphemously to pray to Christ himself to save them, by his own, but this Arch-Traytors blood, in this distich.  

* Officium Beatae Mariae secundum Vsum Sarum, Paristis 1919. p. 12. Bishop Jewels Defence of the Apology, part 2. c. 18. Divis. 1. p. 295. 296.  Tu per Thomae Sanguinem quem prote impendit  
Fac nos Christe scandere quo Thomas ascendit.  
But as the manifold glorious Victories, miraculous Successes of the Parliaments Forces since his Execution, have experimentally frustrated this his Majesty's groundless Hope and Presumption, that God's hand of justice would be heavier upon the Parliaments Party, but lighter upon him and his, by reason of his crying blood, it being never lifted up so extraordinarily, so visibly for the Parliament before, nor falling so heavily upon the King and his Partisans; as since his beheading, and the King's overconfident relying on the Merits of the Blood of such a Traytot for success in his wars against the Parliament; So, I presume, the setting forth of this History of his Trial, will soon Un-Martyr, Un-Saint, Uncrown this Arch-Imposter, by presenting him in his Proper Colours, stripped of all Disguises, and render him so desperately criminal, so transcendently Traitorous in all respects, especially in point of undermining the Protestant Religion, wherein himself and his Parasites have endeavoured most of all to vindicate his Innocency, that all Generations will unaminously pronounce him, the Archest Enemy to, the most active universal Underminer of the Protestant Religion established among us, that ever breathed in English air; and readily acknowledge, that no Ecclesiastical Annals ever recorded his Parallel, for multiplicity of desperate cunning Jesuitical Stratagems secretly to subvert that Orthodox Reformed Religion which himself pretended to profess; nay, propagate and patronise.  
It is far below the Magnanimity of my Spirit in the least measure maliciously to blast the Fame, or revengefully to triumph over, to trample upon the Ashes of a Vanquished Enemy, whom I never dreaded, or slandered all his life, forgave and pitied both before and at his death; the Memory of whose Capital crimes should have expired with his breath, and been eternally buried in oblivion with his Corpse, by me, had not Your Honour's superior Commânds necessitated me to revive, record them to Posterity since his death (as well as to give them in evidence at his Trial,) for Vindication of Your untainted Justice, and the Common Good, to deter all others in future Ages from the like Traitorous Practices. If any therefore deem my Expressions, concerning him or his actions, over-lavish, malicious, or revengeful, let them impartially compare them with his Criminal Offences here recorded, (which they hardly equalise, or fall far short of) and then if they warrant not the harshest Epithets, the blackest Characters here bestowed on him, let me eternally bear the blame and shame: but if they be scarce proportionate to his Treasons, his grand Misdemeanours, (which must be blazoned and set forth in language suitable to their transcendent Heinousness, not minced, not extenuated by over-diminutive expressions) I hope none will or can be so injurious, as to charge me with Calumny, much less Scurrility or Revenge, who never yet particularly demanded, received the least farthing Recompense from him or any of his, for all the barbarous Cruelties, Oppressions, Imprisonments great Losses, Damages I sustained, eight years' space together, only for discovering, opposing, countermining (to the utmost of my skill and power) all Popish Plots, Innovations, Proceedings of this Arch-Prelate and his confederates to undermine our Religion, re-establish Popery among us by degrees, and set up an arbitrary Papal power, the better to effect the same: the only real cause of all my former sufferings.  
Yet three things there are, I foresee may possibly be objected against me by his complices, which need some Answer to prevent their causeless Calumnies.  
The first is, That in this History of his Trial, I have at large inserted some particular papers, passages, (especially in the Catalogue of the Arminian, 
Object. 1.  Popish Errors, vented in, and of the clauses against them purged out of late new Printed Books) which were not actually, or at least fully read at the Lords Bar; Therefore I am guilty of partiality and unfaithfulness in relating the Evidence given in against him at the Bar, by these additions to it.  
To which I answer. First, that all the Evidence, Passages here at large recited (with many more) were prepared and ready by me at the Bar; yea 
Answ. 1.  the effect of every Paper, passage here recorded, was in general terms opened, pressed at the trial, though not all fully read and particularly urged for want of time: which I have here more largely inserted for clearing the truth, and satisfying the Reader, the most material passages being only read at large, the rest of like nature but briefly referred to in general to avoid prolixity, and husband time.  
Secondly, that I have largely recorded none of these Passages here by way of New Additionall Evidence, requiring answer, but only for illustration or corroboration of the old, fully given in and read.  
Thirdly, the Catalogue of new licenced Popish Doctrines, and of the Purgations of Passages against Popery, Arminianism, arbytrary government, profaneness, etc. wherein most of the new Additions, not fully read, are inserted, make but one entire charge, not divers; and had but one general Answer, defence given to them by the Archbishop; to wit, that they were not licenced nor purged out by himself, but only by his and the Bishop of London's Chaplains, who must answer for them, and that they concerned not him: therefore these Additions making no new charge, and receiving all the self same Answer & defence, no indifferent persons can justly tax me with partiality or injustice for inserting them into this History, for the fuller discovery of his Popish intentions in this kind, (which want of time prevented us to display so fully at the Bar, as was desired, where we had each particular ready in writing proved upon oath) it being not only excusable, but justifiable, yea necessary in a History of this nature, which so much concerns Religion and the public.  
The second thing, which perchance will be alleged against me, is; 
Object. 2.  That I have not so fully, so punctually related the Archbishops several Answers and Replies to all the particulars of his charge as he uttered them viva voce at the Bar in his particular and general Defences (who spoke as much for himself as the wit of man could invent, in so bad a cause) and that I have made some few Additions to the Commons sudden Replications to his Answers.  
To this I answer: First, that I used all possible diligence, both by friendly 
Answ. 1.  entreaty and the power of Authory, to procure the Archbishops own Notes of his Answers and Defences to the Commons charge, or authentic Copies of them, from Mr. del his Secretary and others; that so I might Print them verbatim to avoid all calumnies; but I could obtain neither from them; M del protesting, that neither he, nor any other to his knowledge, had the originals nor any copies of them; and that he believed, his Lord did burn all the Notes of his answers and defence before his death, of purpose to prevent their publication after it. So that if I have casually omitted or mistaken any part of his Answers or Defence, himself or his own creatures must bear the blame, not I; who have as faithfully, as exactly as I could supplied this defect of his own Papers, out of the Notes of others and mind own fragile memory, relating all his Answers, Defences, as near as possible in his own terms, and pressing them fully for his best advantage, without the least wilful omission or diminution of any one particular of moment.  
Secondly, For the Commons subitane Replies to his Answers, I have rehearsed them as near as I could in their own terms; and made no Additions thereunto, but only of some Author's testimonies concerning the unlawfulness of Images, Crucifixes, Altars, the placing and railing in Altars and Lords Ta●l●s altarwise against the Eastwall, & the consecration of Churches and Chapples; wherein the Archbishop much abused his Auditory with empty flashes and confident pretences of antiquity, which Mr Serjeant Wild at large refuted by the Testimony of Fathers & other orthodox Writers, and Mr Nicholus too, as far as the shortness of time permitted; to the substance of whose replies in these particulars I have added very little, but only for learning sake and the fuller clearing of the truth.  
If any shall further object, that I have related his Charge entirely together in one continued Discourse, but his Answers & the Commons Replies 
Object. 3.  thereto in fractions; not in one continued Discourse, as they were delivered each day severally at the Bar, and summed up at last in the Lords and Commons House.  
I answer, it is truth: and I did it for these Reasons. First, to avoid Prolixity, & tedious Repetitions of the self-samethings: For had I recited 
Answ.  his several Answers, Defences & the Commons Replies to them as they were made at the Bar each day by themselves; and then repeated his general Answers, Defences in the Lords and Commons House, and Mr Brownes Reply thereto distinctly by themselves, I should have repeated the selfe-samethings, with very little variation, three or four times over to no purpose; whereas now I have contracted the sum of all his Answers, Defences to each particular Charge & Proof with the Commons Replies thereto into one, to eschew Prolixity and Tautologies: 2ly, I did it to prevent confusion; and for clearer Discovery of the truth, the pertinency of the evidence given in against him in each Particular: For had I contracted all his Answers, Defences into one, and represented them in one entire continued Discourse by themselves; and then have subjoined the Commons Replies unto them entirely together, the Reader could never have clearly discovered the frivilousnes, falseness, or impertinency of his several Answers to each particular charge, or the strength of the Commons Replies thereto; nor yet so well have observed, to what particulars he gave answer, to what not; whereas now by this Perspicuous Method I have followed, in reciting his Particular Answers and Defence distinctly to each Branch of his Charge and the Evidence brought to prove it, and then annexing the Commons Replies thereunto; the Readers may with ease and delight (by comparing the Charge, Proofs, Answers, Defence and Replies together) most clearly discover the truth, weight of each Charge and Proof; the weakness, falseness, defects, and insufficiency of all his Answers; the satisfactorines of the Commons Replies, and his undoubted Guiltiness of all the particulars charged on him. Thirdly, the Archbishop alleged sundry things in his particular Answers and Defences each day, which he omitted in his general Defences in both Houses; and added some things in his General Defences, which he omitted in his particular; by reason whereof I was necessitated to collect all his scattered Answers, Defences to each particular Charge into one, for his better advantage, and the Commons Replies thereto. Which being thus compacted together, without interposition of any heterogenius matter in their proper places, for the premised reasons necessitating me to this method; no rational man can justly tax me for it, as being no ways injurious to the Archbishop's cause, nor tending to his disadvantage.  
These Objections from the Archbishops Prelatical party being removed, there are two things more, wherein Your Honours and the World may justly demand some satisfaction, to exempt me from all causeless censures.  
First, you may justly inquire the Reasons; why this History of the Archbishops Trial, hath stuck so long in my hands before its publication, seeing it was expected many months since?  
Secondly, why it comes forth by parcels only, not complete and entire, after so long an expectation of the whole trial and proceedings?  
To the former demand, I answer: First, that this task was by special Order, originally imposed upon those Members of the Commons House, that managed the Evidence, not on me: who totally declining it, some four Months after the Trial and above 2 Months after the Execution, this work was delegated by the Commons unto me; at which time most of the Papers, Notes, Books, Evidences, used at his trial, were laid aside and dispersed into several men's hands: whereby much time was spent before I could recollect and marshal them into Order, to digest this History out of them. Secondly, since the assignment of this task unto my care, I have been almost every day taken up with public employments for the State, at the Committee of Accounts, and elsewhere, besides the daily avocations of my particular calling (my only support since our unhappy Wars) so as I have had few vacant hours to compile it, but those I have borrowed from my natural rest, whiles others have been sleeping. Thirdly, I have since this undertaking, been necessitated to write & publish sundry other Impressions (uncapable of delay) in defence of the Ecclesiastical jurisdiction of Parliaments, Civil Magistrates; and concerning Ecclesiastical Censures and Church-Government, against Independents, Anabaptists, others; yea to Vindicate the Parliaments just Proceedings, with mine own Innocency, against the seditious Anti-parliamentary Libels, of that notorious impudent Libeler and Lyat, L. Col. Lilburn, who still 
* See his late Libel entitled, Innocency and Truth Justified.  persevers in his trespasses, to the dishonour and scandal of public justice. All which considered, I suppose Your Honours and others will easily believe, I wanted no diligence, but leisure only for the speedier accomplishment of this work: wherein notwithstanding I have not been negligent, witness my publication of the Breviate of the Archbishop's life, and of A necessary Introduction of his Trial, (amounting to a large Volume) sufficient to assoil me from the least imputation of idleness or negligence in this very subject. Fourthly, Add hereunto the voluminousnesse of this First Part of the Archbishop's Trial only, with the variety of the matter, charges therein contained; the trouble I had in digesting, the Labour in compiling, writing, reveiwing, fitting it for and Correcting, Revising it at the Press, with the coldness of this last winter's Vacation, when neither pen, nor Press could work, for sundry weeks together: and compare this with the former reasons (and the Printers slackness which hath delayed it very much) and then I doubt not but your Honours and all others will rather wonder, how I could possibly complete this Voluminous Part so speedily, than question or quarrel with me, why it comes forth so slowly? it being work enough to have swallowed up all my time since the Order, had I had no other employments to divert me.  
To the second demand, I must return this Answer: First, that I 
Answ. 2.  published this History thus in parcels, for want of time to complete and print it all together in due season. Secondly, that the long expectation of this Trial, and men's calling for it every day, induced me to satisfy their longing appetites, with these First-fruits of it, concerning Religion; (the thing most looked, most inquired after, both at home and abroad) till the full crop be ripened for the harvest, which will require some warmer months to concoct it, ere it can attain to maturity. Thirdly, The great Charge of the Stationer in Printing this first Part, (the voluminousnesse and price whereof hath, I fear, out-swelled most Chapments purses in these Indegent times) with the serious consideration of the incertainty of my life and future opportunity, in these days of War and mortality, to finish the remainder of this Work (which God willing I intent to complete and publish with all convenient speed) have induced me, rather to gratify your Honours and the World with these First fruits for the present, then to hazard the depriving you of it, or the whole History, if deferred till all were completed.  
Having answered these demands, I shall now crave liberty and your Noble Patience to raise some profitable Observations from the Subject matter of this History, not unworthy your Honour's saddest thoughts.  
If you consider the mean obscure Parentage of this Arch-Prelate, his grand Preferments, the great mischiefs he did in Church, State, and his Execution after all; it may suggest these profitable contemplations to your minds.  
First, That God by his power and all-disposing providence can raise up Persons of the lowest place or Parentage, to the highest Pinnacles of worldly Honour: according to that in the 1 Sam. 2. 8. and Psal. 118. 7, 8. He raiseth up the Poor out of the dust, and lifteth up the Beggar from the dunghill, to set them among the Princes, and make them inherit the Throne of glory.  
2. That God can make the most vile and despicable persons in the world, grand Pests or Punishments to whole Kingdoms, Nations, when he pleaseth; Dan. 11. 21, 22. 1 Kings 11. 26. c. 12. 2. etc. c. 13. & 14. (even as he made Frogs, Lice, Caterpillars (the vilest creatures) a very sore plague to King Pharaoh and the whole Kingdom of Egypt, Exod. c. 7. 8. and 9  
3. That persons suddenly advanced from the lowest degree of men, to the highest pitch of honour, prove commonly the most insolent, violent, domineering, imperious, tyrannical, and mischievous of all such preferments, being unable to wield or manage the greatness of their fortune. See Mat. 24. 48. to the end, 2 Chro. 10. 8. to 16. Eccles. 10. 1. 6, 7. Psal. 73. 6. to 13. job. 21. 7. to 20.  
Fourthly, That grand preferments without great grace to manage, improve them to God's glory, and the common good, are greater judgements than blessings, and for the most part, the immediate occasions of men's greatest ruin by their evil Counsels, or ill managing of their greatness to the public prejudice, Ps. 73. 3. to 21. job 21. 7. etc. Psal. 37. 1. 2. Ester c. 3. to 8.  
Fifthly, That mischievous Counsellors and wicked Instruments in Church, State; though never so great in power or Favour with their Princes for a season, seldom escape condign exemplary punishment at the last: and that no greatness whatsoever is able finally to protect mischevous Grandees, from the hand of public justice: Ester 7. 1 Kings 2. 28. to 35.  
Let all great ones then seriously consider this, and remember Canterbury, lest they die and fall like him.  
If we again observe his Preferments, Actions, Proceedings and miserable end as a Clergy man, we may raise these profitable observations from this History of his Trial, which all Prelates, Clergy men may do well to consider, is oft as they think of Canterbury.  
First, that when Clergy men cast aside or neglect their callings, and turn mere Statesmen, they commonly prove the very worst and most oppressive Persons of all others. Matth. 5. 13. 2. Thess. 2. 3.  
Secondly, That one over potent Prelate backed with a King's Royal power and favour, is able to unsetleReligion where it is best established, and embroil, ruin the most flourishing Churches, Kingdoms in few years' space. 2 Thess. 2. 4. 9, 10, 11, 12. Revel. 13. 2. to 18.  
Thirdly, That there are no such desperate underminers, persecutors, suppressors of Gods true Religion, Saints, people, as over potent wicked Prelates: And that dissembling Potent Protestant Prelates, Clergymen are greater Enemies to the Protestant Religion for the most part, then professed Papists: 2 Thess. 2. 4. 9, 10, 11, 12. Revel. 13. Matth. 24. 5. 11. 24. Acts 20. 22. 30. john 6. 70, 71.  
Fourthly, That the foulest Practices, Conspiracies against the Protestant Religion may be and usually are guilded over with the most specious pretences for its Advancement. And therefore it concerns us always to weigh and judge of men by their Actions, not their Protestations: Matth. 7. 15. Rev. 13. 2. to 18.  
Fifthly, That the most hopeful designs, the most successful Plots, Proceedings against the true Religion and Saints of God, do always prove abortive in conclusion; and that the prevailing contrivances, successes of many years travel in this kind are usually, by a divine overruling providence, oft times, like so many Cobwebs, swept down, dashed in pieces, and wholly disappointed in a moment, when they are nearest accomplishment in all humane probability Ps. 73. 18, 19, 20. Psal. 21. 11, 12. Gen. 11. 3. etc. Exod. 14. 19 to 31. Esay. 8. 9 10.  
Sixtly, That God in his infinite wisdom and justice can turn all the Plots, Coutrivances of wicked men to ruin his truth, Church, people, to be the proper immediate instruments of their contrivers ruin. (He taketh the wise in their own craftiness, etc. Job. 5. 12, 13, 14.) and to the advancement of his Gospel, Cause, people, as he did in the cases of joseph, and Mordecay.  
Seventhly, That great Ecclesiastical or temporal Preferments and Court Favours, seldom make men better but worse than before: Deut. 6. 10, 11, 12. c. 8. 10. 19 2 Chron. 26. 16. c. 31. 25, 26.  
Eightly, That those who are Superstitious or Presumptuous in their life time, are seldom penitent, but for the most part obstinate, senseless or desperate at their deaths; and have commonly a greater care to support their cracked credits, by justifying or denying their evil actions, then to save their souls, by confessing or bewailing their guilt.  
This was the condition of this Arch-Prelate who lived to survive and behold the downfall of all his Popish Plots, Innovations, Superstitions, Canons, the High Commission and Prelacy itself, the grand Idols he endeavoured to set up and perpetuate among us; Yet all the Superstitions, Idolatries, Romish Errors, Tyrannous oppressions he had maintained, practised in his life, he most obstinately justified, without the least remorse, or acknowledgement of guilt, of error, both at his Trial and Death. Yea though he were so conscious to himself of all the crimes wherewith he was charged, that he procured a Pardon from Oxford under the Kings own hand and great Seal, soon after the beginning of his Trial (which made him so bold, so peremptory at the Bar;) yet lest it should imply or argue a guiltiness in him, he chose rather to conceal this Pardon, and stand upon his plenary justification, till after his condemnation, then produce or plead it; not sending it to your Honours till he was ordered to be hanged at Tyburn: upon which occasion he acquainted both Houses with it, to deprecate and exchange that punishment for a more Honourable kind of execution on the Scaffold at Tower hill, where his head was chopped off, instead of a Hanging at Tyburn. And although all ingenious men would have imagined, that the blood of the many Souls he had starved, seduced, destroyed all his time by suppressing preaching, suspending, silencing, censuring, banishing godly Ministers, Lecturers without any real Cause, pressing the Book of Sports, introducing Popish, Arminian Soul-destroying Errors, Superstitions, Innovations, Profanations; with the blood of the bodies of divers thousands shed in England, Scotland, Ireland, by our unhappy Wars (originally occasioned and stirred up by him) might have been prevalent enough to relent his Adamantine heart, and draw forth tears of repentance, of compunction from his eyes and soul, yet such was his desperate Obstinacy & Impenitency on the scaffold, that he never so much as confessed or bewailed at his death these bloody crimes, nor any of those Traitorous Offences for which he was justly condemned; but with a brow of brass and heart of stone, impudently justified his Innocency, nay Crimes to the utmost, without demanding Pardon of them from God or Man, though he took this ensuing Pardon from the King (a sufficient evidence of his guilt) which I have Verbatim transcribed out of the Original passed under the Great Seal at Oxford.  
CHARLES R.  
CAROLUS dei gratia Angliae, Scotiae, Franciae & Hiberniae Rex fidei Defensor, etc. Omnibus ad quos praesentes Literae pervenerint salutem. Sciatis quod Nos pietate moti, de gratia Nostra speciali ac ex certa scientia & mero motu Nostris, Pardonavimus, remisimus & relaxavimus, ac per praesentes Nobis, Haeredibus & Successoribus Nostris pardonamus, remittimus & relaxamus Willielmo Laud, Clerico, Archiepiscopo Cantuariensi, seu quocunque alio nomine, cognomine, titulo, cognition sive additione nominis, artis, loci, vel locorum praefatus Williamus Laud censetur, vocetur, nuncupetur, sive cognoscatur, aut nuper aut ante hac censebatur, nuncupabatur, sive cognitus fuit, Omnes & omnimodas PRODITIONES, tam majores quam minores, & 
Note.  crimina lesae Majestatis quaecunque; & omnes & omnimodas Misprisiones et concelamenta Proditionum quarumcunque, per praefatum Willielmum Laud solum, vel cum aliquo alio, sive aliquibus aliis, qualicunque aut ubicunque, aut in aliquo modo vel in tempore factus, perpetratas vel commissas, nec non omnes & omnimodas Felonias quascunque, tam per vel contra Communem Legem Regni Nostri, quam per vel contra quaecunque Statuta, Actus, Ordinationes sive Provisiones ejusdem Regni Nostri, et accessaria quarumcunque Feloniarum, & fugam & fugas superinde factas, nec non omnes & omnimodias Subvertiones & enervationes Legum, et omnes & omnimodas Conspirationes, Confederationes, Consilia, Auisamenta, 
Note.  Offensas & alia malefacta quecunque per praefatum Willielmum Laud solum, vel cum aliquo alio, sive aliquibus aliis in Subuertione aut enervatione Legum, aut assumendo Regalem Potestatem aut Authoritatem aliqualiter aut ubicunque; aut in aliquo modo aut tempore habita, facta, da●a, commissa aut perpetrata: nec non omnes & omnimodas Offensas, Crimina, Transgressiones & alia malefacta quaecunque de Praemunire, aut communiter vocata aut cognita per nomen de Praemunire, aut pro quo vel pro quibus judicium, executio, paena aut foristactura in casu de Praemunire, sive per aliquod Statutum de Provisoribus factum & editum, reddenda, exequenda, infligenda aut incurrenda sunt aut essent, aut fuerint per praefatum Willielmum Laud solum, vel cum aliquo alio sive aliquibus aliis, ubicunque aut in aliquo modo aut tempore perpetrata, facta aut commissa, et accessaria praedictarum Offensarum, Criminum, Transgressionum et Malefactorum, & eorum alicujus & aliquorum; Nec non omnes & omnimodas Confederationes, Conspirationes illicitas, Convocationes & Assemblationes illicitas, verborum prolationes, misprisiones, Jurisdictionum usurpationes & exercitia illicita, legum fractiones, illicitas Juramentorum impositiones, & ministrationes, contemptus, negligentias, legum violationes, mala & illicita Consilia & advisamenta, & omnes alias offensas, crimina, malefacta & transgressiones quaecunque per quodcunque nomen aut per quaecunque nomina idem vel eadem appellata, vocata & nuncupata sunt, essent aut fuerint per praefatum Willielmum Laud solum, vel cum aliquo alio aut cum aliquibus aliis, qualicunque aut ubicunque, aut in aliquo modo aut in aliquo tempore habita, facta, perpetrata aut commissa; et omnia et singula eadem aut eorum aliquod vel aliqua tangentia vel concernentia, licet idem Willielmus Laud, de, aut pro praemissis, aut eorum aliquo vel aliquibus in Curia nostra Parliamenti, aut in aliqua alia Curia, sive aliquibus 
Note.  Curiis, aut coram aliquo judice vel persona, aut aliquibus judicibus aut personis, aut in aliquo modo aut aliqua via quibuscunque impetitus, judicatus, rectatus, appellatus, adjudicatus, condemnatus, utlagatus, convictus vel attinctus existet aut non existet, aut impetiri, judicari, rectari, appellari, adjudicari, condemnari, utlagari, convinci, aut attingi contigerit in futuro. Et omnes & singulas utlagarias in aut versus praefatum Willielmum Laud ratione vel occatione praemissorum vel eorum alicujus & aliquorum promulgatas aut promulgandas; Ac etiam omnia & singula judicia, executiones, paenas mortis, paenas corporales, imprisonamenta, paenalitates, forisfacturas, infamias, irregularitates, defectus seu inhabilitates quaecunque in aut versus praefatum Willielmum Laud ratione vel occatione praemissorum aut eorum aliquorum vel alicujus reddita, facta, habita, adjudicata, aut imposita, aut imposterum reddenda, fienda, habenda, adjudicanda, imponenda aut exequenda; Nec non omnes et omnimodas sectas, querelas, impetitiones & demandas quascunque quae Nos versus praefatum Willielmum Laud pro praemissis, sive aliquo praemissorum habemus, habuimus, seu in futuro habere poterimus, aut Haeredes vel Successores Nostri versus ipsum pro praemissis vel aliquo praemissorum habere possint in futuro; Ac Sectam pacis Nostrae, quae ad Nos versus praefatum Willielmum Laud spectat vel pertinet, sive pertinere poterit, ratione praemissorum sive eorum alicujus vel aliquorum, Et firmam Pacem eidem Willielmo Laud inde concedimus per praesentes. Pardonamus etiam, remittimus & relaxamus per praesentes pro Nobis Heredibus & Successoribus nostris praefato Willielmo Laud, omnia et singula deperdita & forisfacturas quorumcunque bonorum et catallorum, terrarum, possessionum tenementorum & hereditamentorum suorum Nobis occasione praemissorum aut eorum alicujus qualicunque forisfacta, sive deperdita, in quorumcunque sive cujuscunque manibus aut possessionibus jam existent aut existere debent. Et eadem bona, catalla, terras, possessiones tenementa, et hereditamenta praefato Willielmo Laud damus & restituimus per praesentes pro Nobis, Haeredibus et Successoribus Nostris; Habendum, tenendum, gaudendum & possidendum eidem Willielmo de dono Nostro absque Compoto, sive aliquo alio inde Nobis, Haeredibus sive Successoribus Nostris reddendo, solvendo, vel faciendo. Nolentes, quod idem Willielmus Laud per Nos, Justiciarios, Escheatores, Vicecomites aut alios Ballivos, seu Ministros nostros ratione vel occatione praemissorum sive eorum alicujus molestetur, vexetur, perturbetur, in aliquo seu gravetur. Et ulterius de uberiori gratia Nostra, ac ex certa scientia & mero motu Nostris volumus, et per praesentes pro Nobis, Haeredibus & Successoribus Nostris, concedimus, quod hae Literae nostrae Patentes, ac omnia & singula in eisdem contenta, bonae, firmae, validae et in Lege effectuales stabunt et existent, et abhinc nullo modo vacuae devenerint: Et quod allocabuntur omnibus Curiis Nostris, et alibi infra Regnum Nostrum Angliae, absque aliquo brevi seu ulteriori mandato seu warranto, licet idem Willielmus Laud bonam & sufficientem securitatem de se bene gerendo, juxta formam & effectum cujusdam Actus in Parliamento Domini Edwardi tertii quondam Regis Angliae, Progenitoris Nostri, anno Regni sui decimo tertio editi, non invenerit; dicto Actu de Anno decimo tertio regni dicti Edwardi tertii in aliquo Nonobstante. Et Non obstante Statutis in annis secundo, quarto, decimoquarto & Vicesimo septimo dicti Regis Edwardi tertii, & Statuto in anno decimo tertio Regis Ricardi secundi Praedecessoris Nostri edito, aut aliquo alio Statuto, Actu, provisione aut restrictione in contrarium praemissorum, aut eorum alicui quovismodo Nonobstante. In cujus rei testimonium has literas Nostras fieri fecimus Patentes. Teste meipso APUD OXON, duodecimo die Aprilis, Anno Regni Nostri decimo nono.  
By this Archprelates embracing and the Kings granting of this large Universal Pardon, of all Treasons &c. himself his Prelatical Party, together with his Majesty and his Adherents of all sorts, are eternally concluded to plead his Innocency, proclaim him a Martyr, or Canonize him for a meritorious Saint, as they have done. Yea, his Majesty's Royal care and serious endeavour to rescue such an Arch Traitor as He (impeached of High Treason and other grand Crimes by two whole Kingdoms) from the hands of common Justice, and the Supremest Judicatory in Parliament, by this Regal Charter of Pardon, when as he could not effect it by his Army Royal and force of Arms, discovers both His own unhappiness and our Kingdoms too in this, that he hath hitherto affected not only Treason, but Traitors to our Church and State, more than his faithfulest Parliament, or most loyal Subjects: which dangerous Error, I pray God his Majesty after all his various miscarriages, disappointments, losses, by such mischevous persons, may now at last discern, reject, and never henceforth favourany such Traitors, ill Councillors, Prelates, or Archbishops more, whose extirpation root and branch, your Honours have already voted. And that no doubt upon just reasons, since the very best and learnedest in all the whole pack of Prelates, even the Primate of Armagh, Bishop Usher, (of whom most men have hitherto had a very honourable opinion, though a great servant and Instrument of Canterbury's in Ireland, as appears by sundry original Letters to him under his hand) hath extremely degenerated in his Christian zeal for the Protestant Religion, even in his own bleeding Country since he turned Royalist and Cavalier; as appears by this testimony under the hand-writing of that valiant Noble Knight Sir Charles Coote; which for Poor dying Ireland's sake (
* See the Irish Cabinet.  to corroborate the late admirable discoveries from thence by the Popish Archbishop of Tuams' Papers and others, surprised by this Sir Charles) I dare not conceal.  
I SIR Charles Coote do hereby testify, that being at Oxford the last Summer as one of the Agents for the Protestants of Ireland, and finding the Irish Popish Agents then to be very prevalent there, and the Archbishop of Armagh to be often present at the Debates concerning the business of Ireland, and conceiving him to have some power with his Majesty, I addressed myself to the said Archbishop, and besought him, that he would interpose his power with his Majesty in the behalf of the Protestants; for if the Irish Agents obtained their desires, the Protestants in Ireland were destroyed and Popery would be introduced: to which the Archbishop replied; That was the intention, which he knew better than I did, and said, 
* Note.  WE MUST SUBMIT: Dated this 14. of April. 1645.  
CHARLES' COOTE.  
A very strange speech of a Saint-seeming Protestant Arch-Prelate. What? must we submit to the destruction of the Protestants in Ireland, and the introduction of Popery there, and not once oppose it? and will such an Arch-Prelate as he refuse to use his utmost interest in the King's favour to withstand it, when desired? If this be the Doctrine of the zealous Lord Primate of Ireland, that we must submit to the introducing of Popery there, (the projected design of the Primate and Metropolitan of all England and Ireland too, the better to accomplish it in England, as we have here and elsewhere manifested) the God of heaven for ever deliver us from such an hypocritical false archiepiscopal generation of Vipers, whose heads and hopes of succession in both Kingdoms, we trust Your Honours have for ever cut off in the decapitation of this Archbishop of Canterbury, the very worst of all his Traitorous Predecessors, their crimes being all concentred in him; whose famous Trial, Judgement, Execution, shall eternize Your memorable Justice to posterity, and deter all other ambitious pragmatical Clergy men, from treading in his fatal footsteps: the sign of the Archbishops head, when seriously beheld, being as good, a Memento for wicked Prelates, Councillors, to scare them from his traitorous practices, as the sight of a corrupt Judge's skin in Herodotus, nailed to the Tribunal, was to his successors, to deter them from bribery and injustice.  
If I have done any acceptable service for Your Honourable Assembly and the Church of God, in pubilshing these first Fruits of my Obedience to Your just Desires, the favourable Acceptance of what I have already composed with much difficulty and less exactness than I desired, will be an encouragement to me (if God send life and leisure) to present Your Honours in due season with the remainder of this History. In the mean time I shall become a daily Orator to the Throne of Grace, to make and continue Your Honourable Houses and Committees, a 
f Jer. 31. 23. c. 50. 7.  mountain of holiness, an habitation of Justice; to 
g Deut. 33. 21.  execute the Justice of the Lord, 
h Psal. 82. 3.  to do Justice to the afflicted and needy, in ridding them out of the hands of the wicked; and to distribute equal speedy judgement to all oppressed ones who complain unto, and on all Delinquents justly convicted before Your Honours, without any respect of persons, or bias of interest or affections, according to the old inflexible rules of Law and Justice; that so no person whatsoever may have any occasion to take up the Prophet's complaint against You, (as 
i john Lilburn in his late Libels; England's Birthright, with others.  some have causelessly done) That 
k Isa. 59 4. 9 14  Judgement is turned away backward, justice standeth a far off, and equity cannot enter, there is no judgement in their goings. 
l I say 5. 7.  We looked for judgement but behold oppression; for righteousness but behold a cry: 
m Eccls 3. 16.  Moreover we saw under the sun the place of judgement, that wickedness was there; and the place of righteousness, that iniquity was there: 
n Isa. 1 21.  It was full of Judgement, righteousness lodged in it heretofore, but now murderers and oppressers: 
o jer. 9 22.  Is there no Balm in Gilead? is there no Physician there? why then is not the health of the daughter of our people recovered? But that all such falls clamours being wholly silenced by Your care and justice, our whole Nation may unanimously trumpet forth these worthy praises of your Houses, Committees, that Justice and Judgement are the Habitation of Your Throne (as they are of 
jer. 9 22.  Gods) and that, like good King David, you all 
q 2 Sam. 8. 15.  do execute justice and judgement to all the people; judging them with just judgement, without wresting, perverting justice or respect of persons, and that which is altogether just do you 
(r) Deut. 16. 18. 19 20.  follow, Which will be Your Honour's brightest Crown of glory, our Kingdom's greatest security, our people's most desirable Felicity; yea, is and shall be the Vote, the Prayer of  
Your Honour's most devoted Servant, WILLIAM PRYNNE. Lincoln's Inn, April 20, 1646.   

To the Christian Reader.  
CHristian Reader, that experimental Observation of the natural Historian, 
a Plin. Nat. Hist. lib. 10. c. 63.  Quo majus est animal, tanto diutius formatur in utero, etc. Singulos gignunt Elephanti, Acanthis (avis minima) duodenas. Ocyssime pariunt qui plurimos gignunt: may be a satisfactory Apology for the Slowness, the Singleness of this long-expected Birth: Elephants are much longer forming, ripening in the Womb, than Mice: and Cathedral Histories, as well as Churches, require more time to finish them, then Petty Relations. We read John 2. 20. that the later Temple of jerusalem was 46. years in building yet this large folio Edifice hath been compiled, completed within the compass of so many Weeks, notwithstanding my many other daily interruptions, Avocations, public and private; in so much that none can justly tax me with slothfulness or Negligence in this public Service; the toylesomnesse whereof hath deterred all others from undertaking it, and devolved it wholly upon me; who in regard of my few Vacant Minutes for such a vast Undertaking, must humbly crave thy pardon for all Defects, Erratas, Oversights either in the penning or printing.  
In this part of the Archbishop's Trial, thou mayest clearly discern, not only his Popish Spirit, together with his Activity, and Jesuitical Practices to undermine our established Religion, introduce Popery among us by degrees, and reduce us back to our ancient Vassalage to Rome; but likewise read over a true Ecclesiastical History of our Church during all the time of his domination: and from the result of all; I shall desire thee, like the industrious sagacious Bee, which extracts honey out of poisonous Herbs, to collect some profitable Meditations for thy spiritual advantage: Some whereof I have already hinted in the Epistle Dedicatory, and shall here but lightly touch.  
First, here thou mayest see, that of the Psalmist so experimentally verified, that thou mayest take up his very words Ps. 37. 35, 36, 38. I have seen the wicked in great power, and spreading himself like a green bay tree: Yet he passed away and lo he was not; yea I sought him but he could not be found. The transgressors shall be destroyed together, the end of the wicked shall be cut off. And though for a time, they are not in trouble neither are they plagued like other men; Therefore pride compasseth them about as a chain, violence covereth them as a garment etc. Yet if thou observe their ends, thou must needs conclude with the same Psalmist Ps. 73. 18. 19 20, Surely thou didst set them in slippery places, thou castedst them down into destruction: How are they brought into desolation, as in a moment? they are utterly consumed with Terrors: As a dream when one awaketh, so O Lord, when thou awakest thou shalt despise their image. That of Zophar being really verified in this Arch Prelate Job. 20. 5. to 10. The triumphing of the Wicked is short, and the joy of an hypocrite but for a moment: Though his excellency mount unto the Heavens, and his head reach unto the clouds; Yet he shall perish for ever like his own dung; they which have seen him shall say, Where is he? He shall fly away as a dream and shall not be found; The eye which saw him shall see him no more, neither shall his place any more behold him.  
Secondly, hence thou mayest learn the truth of Solomon's Observation, Prov. 21. 30. There is no wisdom, nor understanding, nor counsel against the Lord. Certainly all such wisdom, counsel as this employed against God, his Ordinances, Gospel, people, though never so accurately managed, so politicly contrived, so powerfully backed, so successfully advanced for a time will in conclusion be brought to nought, and made of none effect, Ps. 33. 10. Acts 5. 38. Isay 19 11, 12, 13. c. 8, 9 10. Job 9 4. Whereas the counsel cause, and Church of God, maugre all opposition, shall stand for ever, and cannot be overthrown. Ps. 33. 11. Acts 5. 39 Isay 46. 10.  
Thirdly, Let all God's people learn from hence, never to fear the force, threats or power of the greatest Persecutors breathing, since they are but mortal men, who shall themselves be trodden down and brought to Judgement in Gods due time: During my many years heavy pressures under this Archprelates Tyranny, my spirit was exceedingly elevated even to a magnanimous contempt, and holy slighting of all his overswaying power, menaces, proceedings, as most despicable, with the consideration of these two Scriptures, which were ever fresh in my thoughts. Isay. 51. 12. 13. ay, even I am he that comforteth you, who art thou that thou shouldest be afraid of a man that shall die, or of the son of man that shall be made as grass? And forgettest the Lord thy maker, who stretched forth the Heavens, and laid the foundations of the Earth: and hast feared continually every day, because of the fury of the oppressor, as if he were ready to destroy; and where is the fury of the oppressor? And Ps. 92. 7 8, 9 When the wicked spring as the grass, and all the Workers of iniquity do flourish: it is, that they shall be destroyed for ever. But thou O Lord art most high for evermore: For lo thine enemies, O Lord, lo thine enemies shall perish: and all the Workers of iniquity shall be scattered. Certainly he who believes these sacred Texts and meditates seriously on them, will never dread the potency, tyranny, or menaces of any mortal, in a good cause or quarrel.  
Fourthly, Meditate from hence, the vanity, instability and danger of greatness without goodness: the impotency of the greatest humane power, honour, favour, to exempt or secure evil Counsellors, or public Malefactors from the sword of Justice; The unhappy fatal ends of Wicked Royal Favourites, who by humouring their Princes in unjust oppressive courses, usually in the conclusion, do but destroy themselves, and prejudice their Prince's most of any, as this Arch-Prelate hath done: The certain ruin of all bloody Persecutors of God's people: together with the infinite wisdom and power of Almighty God, who can wisely order, overrule the mischievous Plots, & malicious contrivances of his most desperate Enemies to advance his own Honour, Cause, Gospel, People; to effect the quite contrary to what they intended, and to bring about his own ends and their downfalls.  
Many such cordial meditations, and sweet contemplations will this History afford thee for thy comfort, thy encouragement in thy constant Christian profession in times of greatest danger and hottest persecution. The good Lord so sanctify it and them to thy Soul, that this Archbishop, who by his Life and Doctrine wrought so much mischief and sorrow to our Church for a season, but no present good at all; may bring much consolation, Edification to it, and thee, by this his Trial and Death:  
Farewell.   

A COMPLETE HISTORY OF The Commitment, Charge, Trial, Condemnation and Execution of WJLLJAM LAUD, late Archbishop of CANTERBURT.  
William Laud borne in 
a See the Breviate of his Life: p. 1. 2. 3.  Reading of obscure Parents, having through flattery and other sinister means, by several gradations insinuated himself into high favour at Court, and climbed up to divers Ecclesiastical promotions in our Church, till at last he mounted to the very Pinnacle of his ambition, the Archbishopric of Canterbury (whereby he became Primate and Metropolitan of all England.) and to a 
b See his Conference with Fisher, p. 171. A necessary Introduction, to his Trial p. 148. 149.  Patriarch-ship or kind of universal Papacy over all his Majesty's Realms, (who steered their Ecclesiastical affairs by his Compass adoring him as their only Oraele) and having likewise out of his insatiable ambition pragmatically intruded himself into all kind of secular Negociations (inconsistent with his spiritual function) so far as to sway all State, as well as Church-affaires, according to the pleasure of his own exorbitant will; hereupon (unable to manage so great an Authority with that moderation as beseemed a Person of his profession he became so intolerably insolent, violent, extravagant in all his proceedings in Church and Republic, that no Pope nor Prelate whatsoever, advanced from the lowest fortune to the height of honour, more really verified, that Adagy of Claudian the Poet (no not William Longchampe Bishop of Ely, to whom 
c Annaliu●●. Pars posterior p. 680.  Roger, Hoveden, our Historian, particularly applied these lines of his long since.)  

b Claudian in Eutropium, l. 1. p. 67.  Asperius 〈…〉.  
C●●cta ferit 〈…〉.  
Vt se p●sse 〈…〉  
Quam s●r vi nobiis in 〈…〉.  
Agnoscit ge●itus, et 〈…〉 nescit.  
In so much as that Character which 
c Rerum Ang. licarum l. 4. c. 14.  Gulielmus Nubrigensis gives us of our proud Prelate Longchamp and his tyrannical oppressive deportment in Church, in State, (by reason of his Ecclesiastical and temporal united jurisdictions) in the Reign of King Richard the first, seems purposely recorded to paint out the Carriage of this Arch-Prelate during all the years of his domineering Authority in the Reign of Charles the first. Ille sublato omni● obstaculo, quo minus ambularet, in magnis & mirabilibus supra se, fratus DUPLCIS id est APOSTOLIC A SIMUL ET 〈◊〉 A POTEST ATE, CLERO ● AR●TER E● POPVLO● ARROGANT● 〈…〉, Et uncut ●● quodam ●criptune est, 〈…〉 pro dextera; sic et ille, ad faciliorum molicionum suarum efficatiam, utraque potestate utebatur pro altera. Ad 〈…〉 vel exer cendos potentes Laicos si quid fortè ex seculari potentia minus poterat, Apostolic id ipsum potestatis censura supplebat. Si autem ex Clero forte quispiam voluntati ejus obsisteret, hunc procul dubio frustra pro se secundum Canon's 〈…〉 oppressund p●centia, 〈◊〉. Non ●● at qu● se absconderet à calore ejus, cum et secularis in eo virgam, vel gladium Apostolicae potestatis timeret; & ecclesiasticus nulla se, 〈◊〉 vel auctoritate 〈…〉 regiam tueri valeat. Denique ipsum ille tempore in Anglia, ET PLUSQVAM REGEM experti sunt LAICI, & PLUS QV AM SV M●VM PONTIFICE MCLE●ICI; utrique vero, TYRE ANNUM INTOLERABILEM: Quip DUPLICIS OCCASIONE POTEST 〈…〉 ANNUM, solis complicibus et cooperatoribus suis innoxius, ceteris indifferenter, non tantum pecuniarum ambitu, verum etiam dominandi voluptate 〈…〉 Regius erat, etc. This Archbishop, having 〈…〉 into his hands, as Primate & Metropolitan of 〈…〉, but likewise all temporal jurisdiction as a Privy Councillor, an Assistant in the Star-Chamber, a Commissioner for the Treasury, for all kinds of Monopolies, projects to raise moneys without a Parliament, and as the chief Royal Favourite at Court, & having most preferments, officers, Judges (and by consequence most Courts of Justice, Civil, or Ecclesiastical, at his devotion, did extremely ●e●, persecute and trample upon both the Laity & Clergy that opposed any of his Innovations or Projects at his pleasure, and those whom he could not conquer by his Episcopal, he would be sure to overtop and crush by his temporal Authority; So as the Laity upon all occasions found him more than a King, and the Clergy more than a Pope, both of them (except his own Creatures and Confederates only) an into ●●eiable, yea double Tyrant by reason of his duplicated 〈…〉 by thousands of Godly Christians and Ministers were enforced to 〈…〉 in avoid his ●●●ry, and hundreds in the Star-chamber, High Commission, and councel-chamber oppressed, close imprisoned, fined, banished, pillored, stigmatised, spoilt of their ears, freeholds, callings, liberties, deprived, degraded and quite undone by his oppreson, he being commonly more excessive, extravagant, violent, in his public Censures, and Speeches, than any other whatsoever; having quite forgotten these Divine qualifications which the Apostle requireth in an EVANGELICALL BISHOP; 
d 1 Tim. 3. ●ir. 1. 7, 8.  A Bishop must be blameless, as the Steward of God; not selfe-willed selfe-willed, not soon angry, no striker, not a brawler, not lifted up with pride; but, a lover of good men, sober, just, holy, temperate, gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves; And utterly abhorred that memorable precept of our most mild Saviour, as Apocryphan, or unmeer for his imitation: Luke 6. 36. Be you therefore merciful, as your heavenly Father is merciful.  
This ambitious 
* Ovid Metam. l. 2.  Phaeton having thus mounted himself aloft in Phoebus' Chariot did drive it on with such fury and violence, for sundry years that at last he set all our Churches and Realms in a flaming fire, which could not be quenched by any other means but by wresting the reins of Government out of his usurping hand, through the power and justice of our present Parliament (which he held fast for sundry years in despite of all former Parliamentary or popular oppositions) and precipitating him from his Chariot, with a breake-neck blow, by that Axe of public Justice, which lately severed his head from his shoulders, in the view of thousands: with which spectacle of justice Phoebus himself was so well pleased that his clouded rays immediately broke out most gloriously upon the place of execution, and his radiant smiles expressed his well-pleasednes with this laudable Act of his execution, for the several high Treasons and capital Crimes not only objected, but proved against him at his Trial; the History whereof and all proceedings relating thereunto, I shall here represent unto the world with as much brevity and sincerity as possible; not in the self same manner and method (according to the order of the Articles) as the Commons proceeded against him at the bar, being more 〈…〉 intricare; but in that more methodical way, as the first Breviate of the proofs against him was contrived, and his evidence repeated and summed up at last both in the Lords and Commons House by Master Samuel Brown, under those distinct general heads, to which all his charge and the proofs thereof were reduced.  
I shall begin ab ovo, with the very first proceedings against him in Parliament, next proceed in order to his Trial then to his judgement and Execution.  
On the 
* See the Breviate of his life, pag. 22. and Diurnal Occurrences, pag. 13. and 14. the Commons Journal  16. of Decem. 1640. Upon the condemnation of the New Canons in the House of Commons, as being against the King's Prerogative, the fundamental Laws of the Realm, the liberty and property of the Subject and containing divers things tending to sedition, and of dangerous consequence; The Archbishop of Canterbury was there accused to be the Author of, the chief Actor in them & impeached likewise of High Treason: whereupon a special Committee was appointed to inquire into all his actions, and prepare a charge against him; which I find thus expressed in the Commons Journal.  
16. December 1640.  
THis Committee is to prepare the several Votes concerning the New-Canons and to make them ready for this House to present the same to the Lords, and to consider and examine who were the promoters of these new Canons, and who the principle Actors, and what execution hath been made upon them and by whom; and to consider how far the Lord Archbishop of Canterbury, hath been an Actor in all the proceedings of them, and further to examine how far he hath been an Actor in the great design of the subvertion of the Laws of the Realm, and of the Religion, and to prepare and draw up a charge against him and such others as shall appear offenders in these particulars, and have power to send for parties, witnesses, Papers, Books, Records, and to do any other act, which they in their judgements shall think fit to conduce to the business, and are to meet at four a Clock this afternoon in the Star-Chamber.  
The very same morning in the Lord's House, He was accused by the Scottish Commissioners for an Incendiary between both Kingdoms who promised to draw up and exhibit a complaint in writing against him the next morning, which they accordingly performed. Whereupon at a Conference of both Houses the Scots charge against him (hereafter registered) was the same morning read by the Lord Paget, and after that reported to the Commons House.  
On Friday the 18. of the same December, the Archbishop was impeached in the house of Commons of high Treason, and Voted by the whole house to be a Traitor, thus entered in their journal.  
18. December 1640.  
REsolved upon the Question, that a Message shall be sent from this House to the Lords to accuse William Land Archbishop of Canterbury of High-Treason in name of this House, and of all the Commons of England, and to desire, that he may be forthwith sequestered from Parliament and be committed, and that within some convenient time, this House will resort to their Lordships with particular acsations and Articles against him.  
Mr. Hollis is appointed to go up to the Lords with this Message:  
Upon this his accusation, divers notable Speeches were made against him in the Commons House; among others, one by Master Grymstone, published soon after in print, which I shall here subjoin.  

Master Grymstones Speech IN PARLIAMENT, Upon the Accusation and Impeachment of William Laud, Archbishop of Canterbury, of High TREASON.  
Mr. Speaker;  
THere hath been presented to the House, a most faithful and exact Report of the conference we had with the Lords Yesterday, together with the opinion of the Committees, that were employed in that service.  
That they conceived it fit, the Archbishop of Canterbury should he sequestered.  
I must second the motion, and with the favour of the House, I shall be hold to offer my reasons, why I conceive it most necessary, we should proceed a little further, than the desire of above sequestration. Master Speaker, long introductions are not suitable to weighty businesses, we are fall'n upon the great man, the Archbishop of Canterbury; Look upon him as he is in his Highness, and he is the sty of all pestilent filth, that hath infected the State, and Government of the Church and Common Wealth: look upon him in his dependanties, and he is the man, the only man that hath raised and advanced all those (that together with himself) have been the Authors and causers of all the 
NOTE.  reins, miseries and calemities, we now groan under.  
Who is it but he only, that hath brought the Earl of Strafford to all his great place and employments, a fit instrument and spirit to act and execute all his blovay designs in these Kingdoms?  
Who is it but he only that brought in Secretary Windebanke into the place of Secretary and trust, the very Broker and Pander to the Whore of Babylon?  
Who is it, Master Speaker, but he only that hath advanced all Popish Bishops? I shall name some of them, Bishop Manwaring, the Bishop of Bath and Wells, the Bishop of Oxford, and Bishop Wren, the least of all, but the most unclean one.  
These are men that should have said Christ's Flock, but they are the Wolves that devoured them; the Sheep should have fed upon the Mountains, but the Mountains have eaten up the Sheep. It was the happiness of the Church, when the zeal of God's House did eat up the Bishops, glorious and brave Martyrs, that went to the flaks, in defence of the Protestant Religion; but the zeal of these Bishops hath been to eat up and persecute the Church.  
Who is it Master Speaker, but the great Archbishop of Canterbury, that hath set at the Helm to guide and steer them to all the managing of their Projects that have been sit on foot in this Kingdom these ten years last passed, and rather than he would stand out, he hath most unworthily trucked and chaffered in the meanest of them? As for instance, that of Tobacco, wherein thousands of poor people have been stripped and turned out of their Trades, for which they have served as Apprentices; we all know he was the Compounder, and contractor with them for the Licences, putting them to pay Fines, and Fee-farm rends to use their Trades.  
Certainly, Master Speaker, he might have spent his time better (and more for his Grace, in the Pulpit; then thus sharking and raking in the Tobacco shop.  
Mr. Speaker, we all know what he hath been charged withal here in this House, Crimes of a dangerous consequence, and of transcendent nature, no less than the subversion of the Government of this Kingdom, and the alteration of the Protestant Religion, and this not upon bare information only, but much of it comes before us already, upon clear and manifest proofs, and there is scarce any business, Grievance, or Complaint, come before us in this place, wherein we do not find him intermingled and as it were twisted into it, like a busy and angry Wasp, his sting is in the tail of every thing.  
We have this day heard the report of the Conference yesterday; and in it the Accusations which the Scottish Nation hath charged him with all: And we do all know he is guilty of the same (if not more) in this Kingdom.  
Mr. Speaker, he hath been, and is the common enemy to all goodness and good men, and it is not safe, that such a Viper shall be near to his Majesty's person, to distil his poison into his sacred ears, nor is it safe for the Commonwealth that he should sit in so eminent place of government being thus accused; We know what we did in the Earl of strafford's case. This man is the corrupt Fountain that hath infected all the streams, and till the Fountain be purged, we cannot expect to have any clear Channels. I shall be bold therefore to offer my opinion, and if I err, it is the error of my judgement, and not my want of zeal and affection to the public good.  
I conceive it most necessary and fit, that we should now take up a Resolution to do somewhat, to strike whilst the Iron is hot; And go up to the Lords in the name of this House, and in the, name of the Commons of England, and to accuse him of high Treason, and to desire their Lordships his person may be sequestered, and that in convenient time we may bring up the Charge.   
After the House had this day voted the Arch Bishop a Traitor, Mr. Hollis the same day was sent up to the Lords to accuse him of High Treason, which he did immediately, in the general, without any particular charge, assuring the Lords, that in convenient time there should be a particular charge exhibited against him by the Commons to make good the accusation: Wherefore he desired the Lords, that the Arch Bishop might be sequestered from the House and committed; hereupon he was forthwith committed to the Gentleman Usher, but yet permitted to go in his company to Lambeth for some books to read in, and such Papers as pertained to his defence against the Scots charge; And what papers of greatest consequence he then conveyed away thence, burned, or defaced, is worthy inquiry.  
Master Hollis his report from the Lords I find thus entered in the Commons journal.  
18. December 1640.  
Master Hollis reported, that according to the command of this House, he had delivered to their Lordships the Message; that my Lord Keeper said, Their Lordships had considered of the Message, and accordingly they had sequestered the Lord Archbishop of Canterbury from Parliament, and had committed him in safe custody to the Gentleman Usher of their House.  
The Lord's Order for his commitment is thus entered in their Journal.  
18. December 1640.  
It is this day Ordered, that the Lord Archbishop of Canterbury (being accused of high Treason by the house of Commons in their own names, and in the name of the whole Kingdom of England) be committed to the safe custody of the Gentleman Usher attending this high Court, and that he be sequestered from the said House, until his Grace shall clear himself of the Accusations that shall be laid against him by the said House.  
This proud imperious Arch-Prelate, who had close-imprisoned others for sundry years in remote Castles in foreign Islands, merely for opposing his Tyranny and Innovations, excluding not only their Friends, but Wives, Children from the least access unto their Prisons, or the Isles wherein they were exiled, for their comfort or relief; was yet so impatient of restraint himself, that immediately after his Commitment to Master Maxwels house at Cheering, Cross, though he had convenient lodgings, more liberty by far than he demerited, and all his friends free access to visit him, yet he became an humble suitor to the House of Peers (even in the wet cold winter season, when a warm lodging in most men's judgement was more wholesome for him, then cold moist walks, that he might have liberty to go abroad with his Keeper to take the Air, which liberty himself would never indulge to any Prisoner committed by him, for the least offence, especially under the Notion of a Puritan: O strange impatience, worthy admiration that he who had close Imprisoned many Godly Christians, Ministers, mobscure holes and Dungeons, without the least pity or indulgence, divers years; even for well doing, or petty offences against himself, should not be able to endure a few week's imprisonment, (when charged with high Treason itself, against the King and Kingdom,) without Petitioning for liberty to take the Air. A request so unseasonable, that no wise Man in his condition would have demanded it, and the Parliament in Justice or Honour could not condescend to it. But this suit of his being deemed unseasonable, was rejected.  
And here behold the common Genius of Tyrannical domineering spirits, none so inexorable, merciless, insensible of others unjust oppressions as they in the ruff of their prosperity, none more degenerous, pusilanimous, querulous, impatient, or sordidly base than they in the storms of adversity. Let this Archprelates sudden downfall from the Pinnacle of Honour, Power, into a restrained despicable condition, and his impatience under it, be a future admonition to all Lording Prelates, and Tyrannising Grandees, to carry themselves with all moderation in their places, and to learn this good lesson from an heathen Poet, which most men in the height of their felicity are over-apt to forget.  

f Clandian in Rufinum I. 2. p.  Desinat elatis quisquam confidere rebus,  
Jnstabilesque Deos, et Lubrica Numina discat.  
Illa manus, quoe sceptra sibi gestanda parabat,  
Cuius se toties submisit ad oscula supplex  
Nobilitas, digitos ductis inflectere nervis Cogitur, etc.  
Aspiciat, ne quis nimium sublata secundis Colla gerat.  
What occurrences happened between the Archbishop's restraint and his commitment to the Tower, you may read in his Diary, and in the 
g Pag. 23. 24.  ●roviat of his life.  
On the 22. of February 1640. the House of Commons Ordered, that to morrow morning, the Report concerning the Articles against the Lord Archbishop of Canterbury, be first read if it be ready.  
On February 23. they further Ordered Mr. Pym to make the report of the Articles against the Archbishop of Cant. the next morning.  
February 24. Mr. Pym presented from the Committee appointed for that purpose the Articles against the Archbishop of Canterbury, The Title to the Articles, the Articles themselves, and the conclusion to them were all severally twice read, and all severally voted, and past upon the question, and afterwards by resolution upon the Question, it was ordered that these Articles so read and voted should be engrossed.  
February 26. The Articles against the Archbishop of Canterbury which were formerly ordered to be engrossed, were now read, and it was resolved upon the question, that the Articles thus engrossed and read should be sent up to the Lords in maintenance of the Charge against the Archbishop of Canterbury, whereby he stands charged of high Treason, Mr. Pymme, Mr. Hampden, and Mr. Maynard, went up with the Articles according to the former Order.  
Upon the reading of these Articles the Lords made this Order for his the Archbishop's commitment to the Tower.  
26. February 1640.  
ORdered by the Lords in Parliament, that the Lord Archbishop of Cant. his Grace, shall stand commited to the Tower of London. But the pleasure of this house is, that he continue still in the safe custody of the Gentleman Usher of this House till M●nday the first of March 1640 and then that the Letutenant receive his Grace into his safe Custody, until the pleasure of this House he further known, and in the mean time Mr. Maxwell is to be responsible for him, and not to permit him to go abroad, and that the Archbishop os Canterbury, and the Earl of Strafford shall not come together.  
Mr. Pym returns and acquaints the House, that according to his Abilities he had performed their commands, and it was ordered, that thanks should be given him for the good service he had therein done this House.  
Thus the Commons journal relates the times and manner of these proceedings and Articles against Canterbury, unanimously voted by all when both Houses were fullest, with the concurring suffrages of all those Members who have since deserted the Parliament, and repaired, to Oxford, some of whom made bitter Invectives against him, whose mouths must be for ever stopped, by their own suffrages in full Parliament, from uttering any thing in lustification of this Arch-Traitor, or in derogation of the judgement & execution passed against him upon the several Articles of his Impeachment, which I shall here Present you with altogether, beginning with the Original Articles of the House of Commons, (carried up by Master Pym and others, whose speech at their delivery I have here annexed to them as they were printed by order of the house long since, next adjoining the Scottish Commissioners Charge against him, and then the Commons Additionall Articles.  

ARTICLES OF The COMMONS Assembled in PARLIAMENT: In maintenance of their Accusation against WJLLJAM LAUD, Archbishop of CANTERBURY: whereby he stands Charged with High Treason, Presented and carried up to the LORDS, by Mr. John Pym, Febr. 26. 1640.  
Mr. Pym coming to the Lords bar to present the Articles, spoke as followeth,  
My LORDS;  
I Am commanded by the Knights, Citizens, and Burgesses now assembled for the 
Master Pyme Speech.  Commons in Parliament; to deliver to your Lordships these Articles, in maintenance of their Charge against the Archbishop of Canterbury. Their desire is, that first your Lordships would be pleased to hear the Articles read, and then I shall endeavour to present to you the sense of the Commons, concerning the nature of the Charge, and the order of their proceedings.  
FIRST;  
THat he hath traitorously endeavoured to subvert the Fundamental Laws, and government of this Kingdom of England, and instead thereof to introduce an Arbitrary, and tyrannical Government against law; and to that end, hath wickedly and traitorously advised His Majesty, that he might at his own will and pleasure, leavy, and take money of his Subjects, without their consent in Parliament; and this he affirmed was warrantable by the Law of God.  
2. He hath for the better accomplishment of that his traitorous design, advised and procured Sermons, and other discourses to be preached, printed, and published, in which the Authority of Parliaments, and the force of the Laws of this Kingdom, have been denied; and absolute and unlimited power over the persons and estates of His Majesty's subjects maintained and defended, not only in the King, but in himself, and other Bishops, against the Law: And he hath been a great protector, savourer, and promoter of the publishers of such false and pernicious opinions.  
3. He hath by Letters, Messages, Threats, and promises, and by divers other ways to Judges, and other Ministers of justice, interrupted and perverted, and at other times by means aforesaid, hath endeavoured to interrupt, and pervert the course of Justice in His Majesty's Courts at Westminster, and other Courts, to the subversion of the Laws of this Kingdom, whereby sundry of His Majesty's Subjects have been stopped in their just suits, deprived of their lawful right, and subjected to his tyrannical will to their ruin, and destruction.  
4. That the said Archbishop hath traitorously and corruptly told ustice to those who have had causes depending before him, by colour of his Ecclesiastical jurisdiction, as Archbishop, High Commissioner, Referree, or otherwise, and hath taken unlawful gifts, and bribes of His Majesty's Subjects, (and hath as much as in him lies) endeavoured to corrupt the other Courts of justice, by advising and procuring His Majesty to sell places of Judicature, and other Offices contrary to the Laws and Statutes in that behalf.  
5. He hath traitorously caused a book of Canons to be composed, and published without any lawful warrant, and authority in that behalf; in which pretended Canons, many matters are contained contrary to the King's Prerogative, to the fundamental Laws, and Statutes of this Realm, to the right of Parliament, to the propriety, and liberty of the Subject, and matters tending to sedition, and of dangerous consequence, and to the establishment of a past, unlawful, and presumptuous power in himself, and his successors: many of which Canons, by the practice of the said Archbishop were surreptitiously passed in the late Convocation, without due consideration and debate: others by fear and compulsion were subscribed by the Prelates, and Clerks there assembled, which had never been voted, and passed in the Convocation as they ought to have been. And the said Archbishop hath contrived, and endeavoured to assure and confirm the unlawful and exorbitant power, which he hath usurped and exercised over His Majesty's Subjects, by a wicked and ungodly oath in one of the said pretended Canons, enjoined to be taken by all the Clergy, and many of the Laity of this Kingdom.  
6. He hath traitorously assumed to himself a papal and tyrannical power, both in Ecclesiastical, and Temporal matters, over his Majesty's Subjects in this Realm of England, and in other places, to the disherison of the Crown, dishonour of His Majesty, and derogation of his supreme authority in Ecclesiastical matters; And the said Archbishop claims the King's Ecclesiastical jurisdiction, as incident to his Episcopal Office, and archiepiscopal in this Kingdom and doth deny the same to be derived from the Crown of England, which he hath accordingly exercised, to the high contempt of his Royal Majesty, and to the destruction of divers of the King's liege people, in their persons, and estates.  
7. That he hath traitorously endeavoured to alter and subvert Gods true Religion, by Law established in this Realm, and in stead thereof to set up Popish superstition, and Idolatry. And to that end, hath declared and maintained in Speeches, and printed books, divers popish doctrines, and opinions contrary to the Articles of Religion established by Law. He hath urged and enjoined divers popish, and superstitious Ceremonies without any warrant of Law, and hath cruelly persecuted those who have opposed the same, by corporal punishments, and Imprisonments; and most unjustly vexed others, who refused to conform thereunto, by Ecclesiastical censures of Excommunication, Suspension, Deprivation and Degradation, contrary to the Laws of this Kingdom.  
8. That for the better advancing of his traitorous purpose and design, he did abuse the great power, and trust His Majesty reposed in him, and did intrude upon the places of divers great Officers, and upon the right of other His Majesty's Subjects, whereby he did procure to himself the nomination of sundry persons to Ecclesiastical Dignities, Promotions, and benefices, belonging to His Majesty, and divers of the Nobility, Clergy, and others; and hath taken upon him the commendation of Chaplains to the King; by which means he hath preferred to His Majesty's service, and to other great promotions in the Church, such as have been Popishly affected, or otherwise unsound, and corrupt both in doctrine and manners.  
9 He hath for the same traitorous, and wicked intent, chosen and employed, such men to be his own Domestical Chaplains, whom he knew to be notoriously disaffected to the reformed Religion, grossly addicted to popish superstition, and erroneous, and unsound both in judgement and practice, and to them or some of them hath he committed the Licensing of Books to be printed, by which means divers false and superstitious books have been published, to the great scandal of Religion, and to the seducing of many His Majesty's Subjects.  
10. He hath traitorously and wickedly endeavoured to reconcile the Church of England with the Church of Rome; and for the effecting thereof hath consorted, and confederated with divers Popish Priests, and Jesuits; and hath kept secret intelligence with the Pope of Rome, and by himself his Agents and instruments, treated with such as have from thence received authority, and instruction, he hath permitted, and countenanced a Popish Hierarchy, or Ecclesiastical government to be established in this Kingdom: by all which traitorous and malicious practices this Church and Kingdom hath been exceedingly endangered, and like to fall under the Tyranny of the Roman See.  
11. He in his own person, and his Suffragans, Visitors, Surrogates, Chancellors and other Officers, by his command, have caused divers learned pious, and Orthodox Ministers of God's Word to be silenced, suspended, deprived, degraded, excommunicated, and otherwise grieved, without any just and lawful cause: and by divers other means he hath hindered the preaching of God's Word, caused divers of His Majesty's loyal Subjects to forsake the Kingdom, and increased, and cherished Ignorance, and profaneness amongst the people, that so he might the better facilitate the way to the effecting of his own wicked and traitorous design, of altering, and corrupting the true religion here established.  
12. He hath traitorously endeavoured to cause division, and discord betwixt the Church of England, and other reformed Churches; and to that end hath suppressed, 
See the Charge of the Scottish Commissioners against Canterbury.  and abrogated the Privileges, and Jmmunities, which have been by His Majesty and his Royal Ancestors granted to the Dutch, and French Churches, in this kingdom: And divers other ways hath expressed his malice, and disaffection to these Churches, that so by such disunion, the Papists might have more advantage for the overthrow, and extirpation of both.  
13. He hath maliciously and traitorously plotted, and endeavoured to stir up war and enmity betwixt his Majesty's 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 Majesty's Subjects of that Nation: and for their refusing to submit to such Innovations, he did traitorously advise his Majesty to subdue them by force of Arms, and by his own Authority and Power contrary to Law did procure sundry of his Majesty's, Subjects & enforced the Clergy of this Kingdom to contribute towards the maintenance of 
* Which Doctor Pierce Bishop of Bath and Wells in his speech to his Clergy to set on this contribution, styled Bellum Episcopale; adding, that what ever his Majesty had expressed in his Declarations to be the cause of this war, yet in truth this war is FOR US, Bishops.  that war: And when his Majesty with much wisdom & Justice had made a Pacification betwixt the two Kingdoms, the said Archbishop did presumptuously censure that pacification, as dishonourable to his Majesty, and by his counsels and endeavours, so incensed his Majesty against his said Subjects of Scotland, that he did thereupon (by advice of the said Archbishop) enter into an offensive war against them, to the great hazard of his Majesty's person, and his Subjects of both Kingdoms.  
14. That to preserve himself from being questioned for these, and other his traitorous courses, he hath laboured to subvert the rights of Parliament and the ancient course of Parliamentary proceeding, and by false and malicious slanders to incense his Majesty against Parliaments.  
By which words, counsels and actions, he hath traitorously, and contrary to his allegiance laboured to alienate the hearts of the King's liege people from his Majesty, and to set a division between them, and to ruin and destroy his Majesty's Kingdoms; for which they do impeach him of High Treason, against our Sovereign Lord the King, his Crown and Dignity.  
The said Commons do further aver, that the said William Archbishop of Canterbury, during the times that the crimes aforementioned were done, and committed hath been a Bishop or Archbishop of this Realm of England, one of the King's Commissioners for Ecclesiastical matters; and one of his Majesty's most honourable Privy Council, and hath taken an oath for his faithful discharge of the said Office of Councillor, and hath likewise taken an oath of supremacy and Allegiance.  
And the said Commons by protestation, saving to themselves the liberty of exhibiting at any time hereafter, any other accusation or impeachment against the said Archbishop, and also of replying to the Answers, that the said Archbishop shall make unto the said Articles, or to any of them, and of offering further proof also of the Premises or any of them, or of any other impeachment, or accusation that shall be exhibited by them, as the cause shall, according to the course of Parliament require, do pray, that the said Archbishop may be put to answer to all and every the premises, and that such proceedings, examination, trial, and Judgement may be upon every of them had and used, as is agreeable to Law and Justice.   
The Articles being read Mr. PYMME proceeded in his Specch as followeth.  
My Lords,  
THere is an expression in the Scripture, which I will not presume either to understand, or to interpret; yet to a vulgar eye it seems to have an aspect something suitable to the Person and Cause before you: It is a description of the evil Spirits, wherein they are said to be spiritual wickednesses in high places. Crimes acted by the spiritual faculties of the Soul, the Will and the Understanding, exercised about spiritual matters, concerning God's Worship, and the Salvation of Man; seconded with power, authority learning, and many other advantages, do make the party who commits them, very suitable to that description, Spiritual wickednesses in high places.  
These crimes (My Lords) are various in their Nature, heinous in their quality, and universal in their extent. If you examine them Theologically, as they stand in opposition to the truth of God, they will be found to be against the rule of Faith, against the power of godliness, against the means of Salvation.  
If you examine them Morally, as they stand in opposition to the light of Nature, to right reason, and the principles of humane society, you will then perceive pride without any moderation: such a Pride as that is which exalts itself above all that is called God. Malice without any provocation; Malice against virtue, against innocence, against piety, injustice without any means of restitution, even such injustice as doth rob the present times of their possessions; the future, of their possibilities.  
If they be examined (My Lords) by Legal Rules in a Civil way, as they stand in opposition to the Public Good, and to the Laws of the Land; He will be found to be a Traitor against his Majesty's Crown, an Incendiary against the Peace of the State; he will be found to be the highest, the boldest, the most impudent Oppressor, that ever was; an Oppressor both of King and People.  
This Charge (my Lords) is distributed and conveyed into 14. several Articles, as you have heard; and those Articles are only general: It being the intention of the House of Commons (which they have commanded me to declare) to make them more certain and particular by preparatory Examinations to be taken with the help of your Lordship's house, as in the Case of my Lord of Strafford.  
I shall now run through them with a light touch, only marking in every of them some special point of venom, virulency and malignity.  
1. The first Article (my Lords) doth contain his endeavour to introduce into this Kingdom an Arbitrary power of Government, without any limitations or Rules of Law. This (my Lords) is against the safety of the King's Person, the honour of his Crown, and most destructive to his people.  
Those Causes which are most perfect have not only a power to produce effects, but to conserve and cherish them. The Seminary virtue, and the Nutritive virtue in vegetables, do produce from the same principles. It was the defect of justice, the restraining of oppression and violence that first brought Government into the World, and set up Kings, the most excellent way of Government. And by the maintenance of justice all kinds of Government receive a sure foundation and establishment. It is this that hath in it an ability to preserve, and secure the Royal power of Kings, yea, to adorn and increase it.  
2. In the second Article, your Lordships may observe, absolute and unlimited power, defended by Preaching, by Sermons, and other discourses, printed and published upon that subject. And truly (my Lords) it seems to be a prodigious crime, that the truth of God, and his holy Law should be perverted to defend the lawlessness of men. That the holy and sacred function of the Ministry, which was ordained for instruction of men's souls in the ways of God, should be so abused, that the Ministers are become the Trumpets of Sedition, the promoters and defenders of violence and oppression.  
3. In the third Article (my Lords) you have the Judges, who under his Majesty are the dispersers and distributers of Justice, frequently corrupted by fear, and solicitation; you have the course of Justice in the execution of it, shamefully obstructed And if a wilful Act of in justice in a judge be so high a crime in the estimate of the Law, as to deserve death, under what burden of guilt doth this man lie, who hath been the cause of great numbers of such voluntary and wilful acts of injustice?  
4. In the fourth Article, he will be found in his own person to have sold justice in Causes depending before him. And by his wicked council endeavouring to make his Majesty a Merchant of the same commodity, only with this difference, that the King by taking money for places of judicature, should sell it in gross; whereas the Archbishop sold it by retail.  
5. In the fifth Article there appears a power usurped of making Canons, of laying obligations on the Subjects in the nature of Law, and this power abused to the making of such Canons as are in the matter of them very pernicious, being directly contrary to the prerogative of the King, and the liberty of the people. In the manner of pressing of them, may be found fraud and shuffling, in the conclusion violence and constraint; men being forced by terror and threatening to subscribe to all: which power thus wickedly gotten, they labour to establish by perjury, enjoining such an Oath for the maintenance of it, as can neither be taken nor kept with a good conscience.  
6. In the sixth Article, you have the King robbed of his Supremacy: you have a Papal power exercised over his Majesty's Subjects in their consciences, and in their persons: You have Ecclesiastical jurisdiction claimed by an Incident right, which the Law declares to proceed from the Crown.  
And herein your Lordships may observe that those who labour in civil matters to set up the King above the Laws of the Kingdom, do yet in Ecclesiastical matters endeavour to set up themselves above the King. This was first procured by the Archbishop to be extrajudicially declared by the Judges, and then to be published in a Proclamation. In doing whereof he hath made the King's Throne but a footstool for his own and their pride.  
7. You have (my Lords) in the seventh Article, Religion undermined and subverted: you have Popery cherished and defended: you have this seconded with power and violence, by severe punishment upon those which have opposed this mischievous intention: and by the subtle and eager prosecution of these men, hath the power of Ecclesiastical Commissioners, of the Star-chamber and Council Table been often made subservient to his wicked design.  
My Lords,  
8. You may observe in the eighth Article, great care taken to get into his own hand the power of nominating to Ecclesiastical Livings and promotions: you have as much mischievous, as much wicked care taken in the disposing of these preferments, to the hindrance and corruption of Religion. And by this means (my Lords) the King's sacred Majesty, instead of Sermons, fit for spiritual instructours, hath often had invectives against his people, encouragement to injustice, or to the overthrow of the Laws. Such Chaplains have been brought into his service, as have as much as may be, laboured to corrupt his own household and been eminent examples of corruption to others, which hath so far prevailed, as that it hath exceedingly tainted the Universities, and been generally dispersed to all the chief Cities, the greatest Towns and Auditories of the Kingdom. The grievous effects whereof is most manifest to the Commons House, there being divers hundred complaints there depending in the House against scandalous Ministers, and yet (I believe) the hundred part of them is not yet brought in.  
9 The ninth Article sets out the like care to have Chaplains of his own, that might be promoters of this wicked and traitorous design: Men of corrupt judgements, of corrupt practice, extremely addicted to superstition: and to such men's cares hath been committed the licensing of Books to the Press; by means whereof many have been published that are full of falsehood, of scandals; such as have been more worthy to be burnt by the hand of the Hangman in Smithfield (as I think one of them was) than to be admitted to come into the hands of the King's people.  
10. In the tenth Article it will appear, how he having made these approaches to Popery, comes now to close and join more nearly with it; he confederates with Priests and Jesuits. He, by his instruments negotiates with the Pope at Rome, and hath correspondence with them that he authorised from Rome here. He hath permitted a Roman Hierachie to be set up in this Kingdom. And though he hath been so careful that a poor man could not go to the neighbour Parish to hear a Sermon, when he had none at home, could not have a Sermon repeated, nor prayer used in his own Family, but he was a fit subject for the High Commission Court; yet the other hath been done in all parts of the Realm and no notice taken of it, by any Ecclesiastical Judges or Courts.  
My Lords;  
11. You may perceive preaching suppressed in the eleventh, divers godly and Orthodox Ministers oppressed in their persons and Estates; you have the King's loyal subjects banished out of the Kingdom, not as Elimelecke to seek for bread in foreign Countries, by reason of the great scarcity which was in Jsrael; but travelling abroad for the bread of life, because they could not have it at home, by reason of the spiritual Famine of God's Word, caused by this man and his partakers. And by this means you have had the trade, the Manufacture, the industry of many thousands of his Majesty's subjects carried out of the Land.  
It is a miserable abuse of the spiritual Keys to shut up the doors of heaven, and to open the gates of Hell, to let in profaneness, ignorance, superstition, and error. I shall need say no more: These things are evident, and abundantly known to all.  
12. In the twelfth Article (my Lords) you have a division endeavoured between this and the foreign reformed Churches. The Church of Christ is one body, and the Members of Christ have a mutual relation, as members of the same body, Unity with God's true Church every where is not only the beauty, but the strength of Religion: of which beauty and strength he hath sought to deprive this Church by his manifold attempts to break this union. To which purpose he hath suppressed the privileges granted to the Dutch and French Churches. He hath denied them to be of the same Faith and Religion with us, and many other ways hath he declared his malice to those Churches.  
13. In the thirteenth Article, as he hath sought to make an Ecclesiastical division or religious difference between us and foreign Nations, so he hath sought to make a Civil difference between us and his Majesty's subjects of the Kingdom of Scotland. And these he hath promoted by many innovations, there pressed, by himself and his own authority, when they were uncapable of such alterations, He advised his Majesty to use violence. He hath made private and public Collections towards the maintenance of the War, which he might justly call his own war. And with all impudent boldness, hath struck Tallies in the Exchequer for divers sums of money procured by himself, Pro defensione Regni; when by his Counsels the King was drawn to undertake not a Defensive, but an Offensive War.  
14. He hath lastly, thought to secure himself and his party by seeking to undermine Parliaments, and thereby hath laboured to bereave this Kingdom of the Legislative power, which can only be used in Parliaments: and that we should be left a Kingdom without that which indeed makes and constitutes a Kingdom; and is the only Means to preserve and restore it from distempers and decays. He hath hereby endeavoured to bereave us of the highest Judicatory, such a Judicatory, as is necessary and essential to our government. Some Cases of Treason, and others concerning the Prerogative of the Crown, and liberty of the People. It is the supreme Judicatory to which all difficult Cases resort from other Courts. He hath fought to deprive the King of the Love and Counsel of his People, of that assistance which he might have from them, and likewise to deprive the People of that relief of grievances which they most humbly expect from his Majesty.  
My Lords,  
The Parliament is the Cabinet wherein the chiefest Jewels both of the Crown and Kingdom are deposited. The great Prerogative of the King, and liberty of the People are most effectually exercised and maintained by Parliaments. Here (my Lords) you cannot pass by this occasion of great thanks to God and His Majesty for passing the Bill, whereby the frequent course of Parliaments is established; which I assure myself, he will by experience find to be a strong foundation both of his honour, and of his Crown.  
This is all (my Lords) I have to say to the particulars of the Charge. The Commons desire your Lordships that they may have the same way of Examination that they had in the case of the Earl of Strafford: That is, to examine members of all kinds, of your Lordship's House and their own, and others, as they shall see cause. And those examinations to be kept secret and private, that they may with more advantage be made use of when the matter comes to trial.  
They have declared that they reserve to themselves the power of making Additionall Articles, by which they intent to reduce his Charge to be more particular and certain, in respect of the several times, occasion, and other circumstances of the offences therein Charged. And that your Lordships would be pleased to put this cause in such a quick way of proceeding, that these great and dangerous crimes together with the offenders may be brought to a just judgement.  

The Charge of the Scottish Commissioners against the Prelate of Canterbury.  
NOvations in Religion, which are universally acknowledged to be the main cause of commotions in Kingdoms and states, and are known to be the true cause of our present troubles, were many and great, beside the books of Ordination, and Homilies, 1. Some particular alterations in matters of Religion, pressed upon us without order and against Law, contrary to the form established in our Kirk. 2. A new book of Canons and Constitutions Ecclesiastical. 3. A Liturgy or book of Common-Prayer, which did also carry with them many dangerous errors in matters of Doctrine. Of all which we challenge the Prelate of Canterbury, as the prime cause on earth.  
And first, that this Prelate was the Author and urger of some particular changes, which made great disturbance amongst us, we make manifest: 1. By fourteen letters subscribed, William Cant. in the space of two years, to one of our pretended Bishops, Bannatine, wherein he often enjoineth him and other pretended Bishops, to appear in the Chapel in their Whites, contrary to the custom of our Kirke, and to his promise made to the pretended Bishop of Edinburgh, at the Coronation, that none of them after that time, should be pressed to wear these garments, there, by moving him against his will to put them on for that time, wherein he directeth him to give order for saying the English Service in the Chapel twice a day, for his neglect, showing him that he was disappointed of the Bishopric of Edinburgh, promising him upon the greater care of these novations, advancement to a better Bishopric, taxing him for his boldness in preaching the sound Doctrine of the reformed Kirkes', against Master Mitchell, who had taught the errors of Arminius in the point of the extent of the merit of Christ, bidding him send up a list of the names of Counsellors and Senators of the College of Justice, who did not communicate in the Chapel in a form which was not received in our Kirke, commending him when he found him obsequious to these his commands, telling him that he had moved the King the second time for the punishment of such as had not received in the Chapel: and wherein he upbraideth him bitterly, that in his first Synod at Aberdein, he had only disputed against our Custom of Scotland, of fasting sometimes on the Lord's Day, and presumptuously censuring our Kirke, that in this we were opposite to Christianity itself; and that amongst us there were no Canons at all. More of this stuff may be seen in the Letters themselves.  
Secondly, by two papers of memoirs and instructions from the pretended Bishop of Saint Androis, to the pretended Bishop of Rosse, coming to this Prelate, for ordering the affairs of the Kirke and Kingdom of Scotland, as not only to obtain Warrants, to order the Exchequer, the Privy Counsel, the great Commission of Surrenders, the mater of Balmerino's process, as might please our Prelates, but warrants also for sitting of the High Commission Court once a week in Edinburgh, and to gain from the Noblemen, for the benefit of Prelates, and their adherents, the Abbacies of Kelso, Arbroith, St. Androis, and Lindors, and in the smallest matters to receive his Commands, as for taking down Galleries, and stonewalls, in the Kirks of Edinburgh and Saint Androis, for no other end but to make way for Altars, and adoration towards the East: which besides other evils made no small noise, and disturbance amongst the people deprived hereby of their ordinary accommodation for public worship.  
The second Novation which troubled our peace, was a book of Canons, and constitutions Ecclesiastical, obtruded upon our Kirke, found by our General Assembly to be devised for establishing a tyrannical power, in the persons of our Prelates, over the Worship of God, over the Consciences, Liberties, and goods of the People, and for abolishing the whole discipline and government of our Kirke, by general and provincial Assemblies, Presbyteries, and Kirke Sessions, which was settled by Law, and in continual practice since the time of Reformation; that Canterbury was Master of this Work is manifest.  
By a Book of Canons sent to him, written upon the one side only, with the other side blank, for corrections additions, and putting all in better Order at his pleasure, which accordingly was done, as may appear by interlinings, marginals, and filling up of the blank page with directions sent to our Prelates; and that it was done by no other than Canterbury, is evident by his Magisteriall way of prescribing, and by a new copy of these Canons all written with Saint Androis own hand, precisely to a Letter, according to the former castigations sent back for procuring the Kings warrant unto it, which accordingly was obtained, but with an addition of some other Canons, and a Paper of some other corrections: According to which the Book of Canons thus composed, was published in Print, the inspection of the Books, Instructions; and his Letters of joy, for the success of the work and of others Letters of the Prelate of London, and the Lord Sterling, to the same purpose, all which we are ready to exhibit, will put the mater out of all debate.  
Besides this general, there be some things more special worthy to be adverted unto, for discovering his Spirit. 1. The fourth Canon of Cap. 8. Forasmuch as no Reformation in Doctrine or Discipline can be made perfect at once in any Church; therefore it shall, and may be lawful for the Church of Scotland at any time to make remonstrance to his Majesty, or his successors, etc. Because this Canon holdeth the door open to more Innovations, he writeth to the Prelate of Rosse his privy Agent in all this Work, of his great gladness, that this Canon did stand behind the Curtain, and his great desire, that this Canon may be Printed fully, as one that was to be most useful. Secondly, The title prefixed to these Canons by our Prelates, Canons agreed upon to be proponed to the several Synods of the Kirke of Scotland, is thus changed by Canterbury; Canons and Constitutions Ecclesiastical, etc. ordained to be observed by the Clergy. He will not have Canons come from the Authority of Synods, but from the power of Prelates, or from the King's Prerogative. Thirdly, the formidable Canon, Cap. 1. 3. threatening no less than Excommunication against all such persons, whosoever shall open their mouths against any of these Books, proceeded not from our Prelates, nor is to be found in the Copy sent from them, but is a thunderbolt forged in Canterbury's own fire. Our Prelates in divers places witness their dislike of Papists. A Minister shall be deposed, if he be found negligent to convert Papists, Chap. 18. 15. The adoration of the Bread is a superstition to be condemned, Cap. 6. 6. They call the absolute necessity of Baptism an error of Popery. Cap. 6. 2. But in Canterbury's Edition, the name of Papists and Popery is not so much as mentioned. 5. Our Prelates have not the boldness to trouble us in their Canons, with Altars, Fonts, Chancels, reading of a long Liturgy before Sermon, etc. But Canterbury is punctual, and peremptory in all these. Although the words of the tenth Canon Chap. 3. be fair. yet the wicked intentions of Canterbury and Rosse, may be seen in the point of justification of a sinner before God, by comparing the Canon as it came from the Prelates, and as it was returned from Canterbury, and Printed; our Prelates say thus: It is manifest, that the superstition of former ages, hath turned into a great profaneness, and that people are grown cold for the most part in doing any good, thinking there is no place to good works, because they are excluded from justification. Therefore shall all Ministere, as their Text giveth occasion, urge the necessity of good works, as they would be saved, and remember that they are Via Regni, the way to the Kingdom of Heaven, though not causa regnandi, how be it they be not the cause of Salvation. Here Rosse giveth his judgement, that he would have this Canon simply commanding good works, to be Preached, and no mention made, what place they have, or have not in justification. Upon this motion, so agreeable to Canterbury's mind, the Canon is set down as it standeth, without the distinction of Via Regni, or causa Regnandi, or any word sounding that way, urging only the necessity of good works. 7. By comparing Canterbury 9 Cap. 18. As it was sent in writing from our Prelates, and as it is Printed at Canterbury's command, may be also manifest, that he went about to establish Auricular confession, and Popish Absolution. 8. Our Prelates were not acquainted with Canons for afflicting of Arbritrary penalties: But in Canterbury's Book wheresoever there is no penalty expressly set down, it is provided that it shall be arbitrary, as the ordinary shall think fittest By these and many other the like, it is apparent, that tyrannical power he went about to establish in the hands, of our Prelates, over the worship, and the souls and goods of men, overturning from the foundation, the whole order of our Kirke, what seeds of Popery he did sow in our Kirke, and how large an entry he did make for the grossest novations afterward, which hath been a main cause of all their combustion.  
The third and great novation was the Book of Common Prayer, Administration of the Sacraments, and other parts of Divine service, brought in without warrant from our Kirke, to be universally received, as the only form of divine Service, under all highest pains both civil and Ecclesiastical; which is found by our national assembly, besides the Popish freme, and forms in divine worship, to contain many Popish errors, and ceremonies, and the seeds of manifold and gross superstitions, and Idolatries, and to be repugnant to the Doctrine, Discipline, and order of our reformation, to the confession of Faith, constitutions of general Assemblies, and Acts of Parliament, establishing the true Religion: that this also was Canterbury's work we make manifest.  
By the memories, and instruction sent unto him from our Prelates; wherein they gave a special account of the diligence they had used, to do all which herein they were enjoined, by the approbation of the Service Book sent to them; and of all the marginal correction, wherein it varieth from the English Book, showing their desire to have some few things changed in it, which notwithstanding was not granted: This we find written by Saint Androis own hand, and subscribed by him, and nine other of our Prelates.  
By Canterbury's own Letters, witnesses of his joy, when the Book was ready for the Press, of his prayers that God would speed the work, of the hope to see that service set up in Scotland, of his diligence to send for the Printer, and directing him to prepare a black letter, and to send it to his servants at Edinburgh, for Printing this book. Of his approbation of his proofs sent from the Press. Of his fear of delay, in bringing the work speedily to an end, for the great good, (not of that Church,) but of the Church. Of his encouraging Rosse, who was entrusted with the Press, to go on in this piece of Service without fear of Enemies, All which may be seen in the Autographs; and by letters, sent from the Prelate of London, to Rosse, wherein as he rejoiceth at the sight of the Scottish Canons; which although they should make some noise at the beginning, yet they would be more for the good of the Kirke, than the Canons of Edinburgh, for the good of the Kingdom. So concerning the Liturgy he showeth, that Rosse had sent to him, to have an explanation from Canterbury, of some passage of the Service Book, and that the Press behoved to stand till the explanation come to Edinburgh, which therefore he had in haste, obtained from his Grace, and sent the dispatch away by Canterbury's own conveyance.  
But the Book itself, as it standeth interlined, margined, and patched up, is much more than all that is expressed in his Letters, and the changes and supplements themselves, taken from the Mass Book, and other Romish rituals by which he maketh it to vary from the Book of England, and are pregnant testimonies of his Popish spirit, and wicked intentions which he would have put in execution upon us, then can be denied. The large declaration professeth, that all the variation of our Book, from the Book of England, that ever the King understood, was in such things as the Scottish humour would better comply with, than with that which stood in the English service. These Popish innovasions therefore have been surreptitiously inserted by him without the King's knowledge, and against his purpose. Our Scottish Prelates do petition that, something may be abated of the English ceremonies, as the Cross in Baptism, the Ring in marriage, and some other things. But Canterbury will not only have these kept, but a great many more, and worse superadded, which was nothing else, but the adding of fuel to the fire. To express and discover all, would require a whole book, we shall only touch some few in the matter of the Communion.  
This Book inverteth the order of the Communion in the Book of England, as may be seen by the numbers, setting down the orders of this new Communion, 1. 5. 2. 6. 7. 3. 4. 8. 9 10. 15. Of the divers secret reasons of this change, we mention one only; In joining the spiritual praise and thanksgiving, which is in the Book of England, pertinently after the Communion, with the Prayer of Consecration before the Communion, and that under the name of Memorial, or Oblation, for no other end, but that the memorial and Sacrifice of Praise mentioned in it, may be understood according to the Popish meaning. Bellar. de Missa, lib. 2. cap. 21. Not of the spiritual sacrifice, but of the oblation of the body of the Lord.  
It seemeth to be no great matter, that without warrant of the Book of England, the Presbyter going from the North-end of the Table, shall stand during the time of consecration, at such a part of the Table, where he may with the more ease and decency use both hands; yet being tried, it importeth much, as, that he must stand with his hinder parts to the People, representing (saith Durand) that which the Lord said of Moses, Thou shalt see my hinder parts. He must have the use of both his hands, not for any thing he hath to do about the Bread and Wine, for that may be done at the North end of the Table, and be better seen of the people: but (as we are taught by the Rationalists) that he may by stretching forth his Arms, to represent the extension of Christ on the Cross, and that he may the more conveniently lift up the Bread and Wine above his head, to be seen and adored of the people: who in the Rubric of the general confession, a little before, are directed to kneel humbly on their knees, that the Priest's elevation so magnified in the Mass, and the people's adoration may go together. That in this posture, speaking with a low voice, and muttering (for sometimes he is commanded to speak with a loud voice, and distinctly) he be not heard by the people, which is no less a mocking of God, and his people, then if the words were spoken in an unknown language. As there is no word of all this in the English Service; so doth the Book in King Edward's time give to every Presbyter his liberty of gesture, which yet gave such offence to Bucer, (the censurer of the Book and even in Cassander's own judgement, a man of great moderation in matters of this kind) that he calleth them, Nunquam satis execrandos Missa gestus, and would have them to be abhorred, because they confirm to the simple and superstitious ter impiam & exitialem Missae fiduciam.  
The corporal presence of Christ's body in the Sacrament is also to be found here: for the words of the Mass-book serving to this purpose, which are sharply censured by Bucer, in King Edward's Liturgy, and are not to be found in the Book of England, are taken in here; Almighty God is in called, that of his Almighty Goodness he may vouchsafe so to bless and sanctify with his Word and Spirit, these gifts of Bread and Wine, that they may be unto us the body and blood of Christ.  
The change here is made a work of God's Omnipotency: the words of the Mass, ut fiant nobis, are translated in King Edward's Book, That they be unto us, which are again turned into Latin by Alesius, Vt fiant nobis On the other part, the expressions of the Book of England, at the delivery of the Elements of feeding on Christ by faith, and of Eating and drinking in remembrance that Christ died for thee, are utterly deleared. Many evidences there be in this part of the Communion, of the bodily Presence of Christ, very agreeable to the Doctrines taught by his Sectaries, which this paper cannot contain. They teach us that Christ is received in the Sacrament, Corporaliter, both objective and subjective, Corpus Christi est objectum quod recipitur, & corpus nostrum subjectum quo recipitur.  
The Book of England abolisheth all that may import the oblation of any unbloody Sacrifice, but here we have besides the preparatory oblation of the Elements, which is neither to be found in the Book of England now, nor in King Edward's Book of old the oblation of the body and blood of Christ, which Bellarmine calleth, Sacrificium Laudis, quia Deus per illud magnopere laudatur. This also agreeth well with their late doctrine. We are ready when it shall be judged convenient and we shall be desired, to discover much more matters of this kind as grounds laid for missa sicca, or the half Mess, the private Mess without the people of communicating in one kind, of the consumption by the Priest, and consummation of the Sacrifice, of receiving the Sacrament in the mouth, and not in the hand, etc.  
Our supplications were many against these Books, but Canterbury procured them to be answered with terrible Proclamations. We were constrained to use the remedy of Protestation; but for our Protestations, and other lawful means, which we used for our deliverance, Canterbury procured us to be declared Rebels and Traitors, in all Parish Kirkes' of England: when we were seeking to possess our Religion in peace, against these devices, and novations Canterbury kindleth war against us. In all these it is known that he was, although not the sole, yet the principal Agent and adviser.  
When by the Pacification at Berwick, both Kingdoms looked for Peace and quietness, he spared not openly in the hearing of many, often before the King, and privately at the Counsel Table, and the Privy Jointo, to speak of us as Rebels and Traitors, and to speak against the Pacification as dishonourable, and mere to be broken. Neither did his malignancy and bitterness ever suffer him to rest, till a new war was entered upon, and all things prepared for our destruction.  
By him was it that our Covenant, approven by National Assemblies, subscribed by His Majesty's Commissioner, and by the Lords of his Majesty's Counsel, and by them commanded to be subscribed by all the Subjects of the Kingdom, as a Testimony of our duty to God, and the King, by him was it still called ungodly, damnable, Treasonable; by him were Oaths invented, and pressed upon divers of our poor Country men, upon the pain of imprisonment, and many miseries, which were unwarrantable by Law, and contrary to their national Oath.  
When our Commissioners did appear to render the reasons of our demands, he spared not in the presence of the King, and Committee, to rail against our national Assembly, as not daring to appear before the World, and Kirkes' abroad; where himself and his actions were able to endure trial; and against our just and necessary defence, as the most malicious and Treasonable Contempt of Monarchical Government that any bygone age heard of: His hand also was at the Warrant for the restraint and imprisonment of Our Commissioners, sent from the Parliament, warranted by the King, and seeking the peace of the Kingdoms.  
When we had by our Declarations, Remonstrances, and Representations, manifested the truth of our intentions, and lawfulness of our actions, to all the good Subjects of the Kingdom of England, when the late Parliament could not be moved to assist, or enter in War against us, maintaining our Religion, and Liberties, Canterbury did not only advise the breaking up of that high and honourable Court, to the great grief and hazard of the Kingdom, but (which is without example) did sit still in the Convocation, and make Canons and Constitutions against us, and our just and necessary defence; ordaining under all highest pains, that hereafter the Clergy shall preach four times in the year, such doctrine as is contrary not only to our proceedings, but to the doctrine and proceedings of other Reformed Kirkes', to the judgement of all sound Divines, and Politics, and tending to the utter slavery and ruining of all Estates and Kingdoms, and to the dishonour of Kings and Monarches. And as if this had not been sufficient, he procured, six Subsedies to be lifted of the Clergy, under pair of deprivation to all that should refuse. And which is yet worse, and above which Malice itself cannot ascend, by his means a Prayer is framed, Printed, and sent through all parochs of England, to be said in all Churches in time of Divine Service, next after the Prayer for the Queen, and Royal Progeny, against our Nation by name of traitorous Subjects, having cast off all Obedience to Our Anointed Sovereign, and coming in all rebellious manner to invade England, that shame may cover our faces, as Enemies to God and the King.  
Whosoever shall impartially examine what hath proceeded from himself, in these Books of Canons and common Prayer, what Doctrine hath been published and printed these years bypast in England, by his Disciples and Emissaries, what gross Popery in the most material points we have found, and are ready to show in the posthume writings of the Prelate at Edinburgh, and Dublane, his own creatures, his nearest familiars, and most willing instruments to advance his counsels, and projects, shall perceive, that his intentions were deep and large against all the reformed Kirkes', and Reformation of Religion, which in his Majesty's dominions was panting, and by this time had rendered up the Ghost, if God had not in a wonderful way of mercy prevented us; And that if the Pope himself had been in his place, he could not have been more Popish, nor could he more zealously have negotiated for Rome, against the Reformed Kirkes', to reduce them to the Heresies in doctrine; the Superstitions and Idolatty in worship, and the tyranny in Government, which are in that See, and for which the Reformed Kirkes' did separate from it, and come forth of Babel. From him certainly hath issued all this deluge, which almost hath overturned all. We are therefore confident that your Lordships will by your means deal effectually with the Parliament, that this great firebrand be presently removed from his Majesty's presence, and that he may be put to trial, and put to his deserved censure, according to the Laws of the Kingdom; which shall be good service to God, honour to the King and Parliament, terror to the wicked, and comfort to all good men, and to us in special who by his means principally, have been put to so many and grievous aflictions, wherein we had perished, if God had not been with us.  
We do indeed confess that the Prelates of England have been of very different humours, some of them of a more moderate temper, some of them more, and some of them less inclinable to Popery: yet what known truth, and constant experience hath made undeniable, we must at this opportunity profess, that from the first time of Reformation of the Kirke of Scotland, not only after the coming of King James of happy memory into England, but before, the Prelates of England have been by all means uncessantly working the overthrow of our discipline and Government. And it hath come to pass of late, that the Prelates of England having prevailed, and brought us to subjection in the point of Government, and finding their long waited for opportunity and a rare congruity of many spirits and powers, ready to cooperate for their ends, have made a strong assault upon the whole external worship, and doctrine of our Kirk. By which their doing they did not aim to make us conform to England, but to make Scotland first (whose weakness in resisting they had before experienced, in the Novations of Government, and of some points of worship) and thereafter England conform to Rome, even in these matters, wherein England had separated from Rome, ever since the time of Reformatior. An evil therefore which hath issued, not so much from the personal disposition of the Prelates themselves, as from the innate quality and nature of their Office, and Prelatical Hierarchy, which did bring forth the Pope in Ancient times, and never ceaseth till it bringeth forth popish Doctrine and worship, where it is once rooted, and the Principles thereof fomented and constantly followed. And from that antipathy and inconsistency, of the two forms of Ecclesiastical Government, which they conceived, and not without cause, that one Island united also under one head, and Monarch, was not able to bear: the one being the same in all the parts and powers, which it was in times of Popery, and now is in the Roman Church: The other being the form of Government, received, maintained and practised by all the Reformed Kirks wherein by their own testimonies, and confessions, the Kirks of Scotland had amongst them no small eminency. This also we represent to Your Lordship's most serious consideration, that not only the firebrands may be removed, but that the fire may be provided against, that there be no more combustion after this.   
This charge of the Scots against the Archbishop was usherd in with this Introduction, in the Scotish Treaty, which clearly manifests him to be excepted by name out of the Act of Pacification, and Oblivion; by the fourth clause thereof.  

An Introduction to the accusation against Canterbury, and the Lieutenant. of IRELAND.  
SEeing His Majesty hath been Graciously pleased concerning out fourth demand to declare, that all his subjects shall be liable to the trial and sentence of the Parhament respective; And seeing the Incendiaries are of two sorts, either of the English or Scottish Nation, to be tried here or there, of the Scottish we shall speak afterward, And for the present we shall deliver to your Lordships, the grounds of our complaint against the Prelate of Canterbury, and the Lieutenant of Ireland, whom the Kingdom of Scotland have conceived and expressed to have been prime Incendiaries, that they may be fully presented to your Lordships, to the King's Majesty and to the Parliament, without prejudice always unto us to add hereafter what we shall find necessary. And although we do not presently verify every point therein, yet our present proofs of some principal points & our probable presumptions of the rest, which are annexed therewith, are sufficient ground, cum constat de incendio, to one Nation, to desire another to put them, per viam transitionis, to a trial, and to examine all the Councillors, and others here, who may be conceived to have been eye or ear witnesses, of any of the Counsels, speeches or Actions liable to the Charge, and for saving unnecessary charges and travel to the subjects to direct Commissions and all other Warrants, requisite to such as his Majesty and the Parliament shall think fit, for examining all such persons, as may be apprehended to have knowledge of any of these Counsels, Speeches or Actions, which are alleged to have been in Ireland, and that upon such Interrogatories as we shall give unto the Parliament, & shall be pleased to add for trial. All which we earnestly crave of his Majesty, and the Parliament, as we desire that his Majesty may be pleased to send Warrant to the Committee of at Esr: like, or to the Sheriffs of Shires for examining witness anent the oath pressed upon any of our Country men, and other wrongs contained in the complaint if they be not sufficiently proved here. 14. December. 1640.   
After these Original Articles exhibited against the Archbishop, both by the Scottish Commissioners and House of Commons to the House of Peers, the Archbishop delaying to plead unto them; and the Parliament being taken up with many emergent weighty affairs for their own and the Kingdom's necessary preservation, by reason of the unnatural bloody Rebellion in Ireland, and Wars in England so reploted, and raised by the popish party, the proceedings against him were respited near two years' space: And then the Commons intending to bring him to a speedy trial, exhibited these ensuing. Additionall Articles against him, not much different from the Original, except in some particulars.  

Further Articles of Impeachment by the Commons assembled in Parliament against William Laud Archbishop of CANTERBURY, of high Treason and divers high Crimes and Misdemeanours, as followeth.  
1. THat the said Archbishop of Canterbury, to introduce an Arbitrary Government within this Realm, and to destroy Parliaments, in the third and fourth years of his Majesty's reign that now is, a Parliament being then called, and sitting at Westminster, traitorously and maliciously caused the said Parliament to be dissolved, to the great grievance of his Majesty's subjects, and prejudice of this Commonwealth: And soon after the dissolution thereof, gave divers Propositions under his hand, to George then Duke of Buckingham, casting therein many false aspersions upon the said Parliament, call it a factious Parliament, and falsely affirming, that it had cast many scandals upon his Majesty, and had used him like a child in his minority, styling them Puritan, and commending the Papists for harmless and peaceable subjects.  
2. That within the space of ten years' last passed, the said Archbishop hath treacherously endeavoured to subvert the fundamental Laws of this Realm; and to that end hath in like manner endeavoured, to advance the power of the Council Table, the Canons of the Church, and the King's Prerogative, above the Laws and Statutes of the Realm. And for manifestation thereof, about six years' last passed, being then a Privy Councillor to his Majesty, and sitting at the Council Table, he said, that as long as he sat there, they should know, that an Order of that Board should be of equal force with a law or Act of Parliament. And at another time used these words, That he hoped ere long that the Canons of the Church, and the King's Prerogative should be of as great power as an Act of Parliament. And at another time said, that those that would not yield to the King's power, he would crush them to pieces.  
3. That the said Archbishop, to advance the Canons of the Church, and power Ecclesiastical above the law of the Land, and to pervert and hinder the course of justice, hath at divers times within the said time, by his letters, and other undue means and solicitations, used to judges, opposed and stopped the granting of his Majesty's Writs of Prohibition, where the same aught to have been granted, for stay of proceedings in the Ecclesiastical Court, whereby justice hath been delayed and hindered, and the judges diverted from doing their duties.  
4. That for the end and purpose aforesaid, about seven years' last passed, a judgement being given in his Majesty's Court of King's Bench against one Burley a Person, being a man of bad life and conversation, in an Information upon the Statute of 21. Hen. 8. for wilful Nonresidency the said Archbishop by solicitations and other undue means used to the judges of that Court, caused Execution upon the satd Judgement to be stayed: and being moved therein, and made acquainted with the bad life and conversation of the said Person, he said, that he had spoken to the Judges for him, and that he would never suffer a judgement to pass against any Clergyman by nihil dicit.  
5. That the said Archbishop, about eight years' last passed, being then also a privy Councillor to his Majesty, for the end and purpose aforesaid, caused Sir john Corbet of Stoak in the County of Salop Baronet, than a justice of peace of the said County, to be committed to the Prison of the Fleet, where he continued Prisoner for the space of half a year, or more for no other cause, but for calling for the Petition of Right, & causing it to be read at the Sessions of the peace for that County, upon a just and necessary occasion. And during the time of his said imprisonment the said Archbishop, without any colour of right, by a writing under the Seal of his archbishopric, granted a way parcel of the Glebe land of the Church of Adderly in the said County, whereof the said Sir john Corbet was then patron, unto Robert Vscount Kilmurrey, without the consent of the said Sir john, or then the incumbent of the said Church, which said Viscount Kilmurrey built a Chapel upon the said parcel of Glebe land, to the great prejudice of the said Sir john Corbet, which hath caused great suits and dissensions between them. And whereas the said Sir john Corbet had a judgement against Sir james Stonehouse Knight, in an action of Waste, in his Majesty's Court of Common Pleas at Westminster, which was afterwards affirmed in a writ of Error in the King's Bench, and Execution thereupon awarded: yet the said Sir john, by means of the said Archbishop could not have the effect thereof, but was committed to Prison by the said Archbishop and others at the Council Table, until he had submitted himself unto the order of the said Table, whereby he lost the benefit of the said Judgement and Execution.  
6. That whereas divers gifts and dispositions of divers sums of money were heretofore made by divers charitable and well disposed persons, for the buying in of divers Impropriations for the maintenance of preaching the word of God in several Churches, the said Archbishop about eight years' last passed, wilfully and maliciously caused the said gifts, feoffements and conveyances made to the uses aforefaid, to be overthrown in his Majesty's Court of Exchequer, contrary to Law, as things dangerous to the Church and State, under the specious pretence of buying in Appropriations: whereby that pious work was suppressed and trodden down, to the great dishonour of God, and scandal of Religion.  
7. That the said Archbishop at several times, within these ten years last passed, at Westminster and else where within this Realm, contrary to the known Laws of this Land, hath endeavoured to advance Popery and Superstition within the Realm: And for that end and purpose hath wittingly and willingly received, harboured and relieved divers popish Priests and jesuits, namely one called Sancta Clara, alias Damport, a dangerous Person, and Franciscan Friar, who having written a Popish and seditious Book, entitled Deus natura gratia, wherein the thirty nine Articles of the Church of England, established by Act of Parliament, were much traduced and scandalised: The said Archbishop had divers conferences with him, while he was in writing the said Book; and did also provide maintenance and entertainment for one Mounsieur St. Giles a Popish Priest at Oxford, knowing him to be a Popish Priest.  
8. That the said Archbishop, about four years' last passed, ut Westminster aforesaid said that there must be a blow given to the Church, such as hath not been yet given, before it could be brought to conformity; declaring thereby his intention to be, to shake and alter the true Protestant Religion established in the Church of England.  
9 That in, or about the month of May, 1641. presently after the dissolution of the last Parliament, the said Archbishop for the ends and purposes aforesaid, caused a Synod or Convocation of the Clergy, to be held for the several Provinces of Canterbury and York; wherein were made and established by his means and procurement, divers Canons and Constitutions Ecclesiastical; contrary to the Laws of this Realm, the Rights and Privileges of Parliament, the Liberty and propriety of the Subject, tending also to seditior, and of dangerous consequence: And amongst other things, the said Archbishop caused a most dangerous and illegal Oath to be therein made and contrived, the tenor whereof followeth in these words. That I A. B. do swear that I do approve the Doctrine and Discipline or Government established in the Church of England, as containing all things necessary to salvation; And that I will not endeavour by myself or any other, directly or indirectly to bring in any Popish Doctrine, contrary to that which is so established: Nor will I ever give my consent to alter the Government of this Church by Archbishops, Bishops, Deans, and Arch-Deacons, etc. as it stands now established, and as by right it ought to stand: Nor yet ever to subject it to the usurpations and superstitions of the Sea of Rome. And all these things I do plainly and sincerely acknowledge and swear, according to the plain and common sense, and understanding of the same words, without any equivocation, or mental evasion, or secret reservation whatsoever. And this I do heartily, willing and truly, upon the saith of a Christian: So help me God in Jesus Christ. Which Oath the said Archbishop himself did take, and caused divers other Ministers of the Church to take the same, upon pain of suspension and deprivation of their livings, and other severe penalties: And did also cause Godfrey, than Bishop of Gloucester, to be committed to prison for refusing to subscribe to the said Canons, and to take the said Oath: and afterward, the said Bishop submitting himself to take the said Oath, he was set at liberty.  
10. That a little before the calling of the last Parliament, Anro 1640. a Vote being then passed, and a resolution taken at the Council Table, by the advice of the said Archbishop, for assisting of the King in extraordinary ways, if the said Parliament should prove peevish, and refuse to supply His Majesty: the said Archbishop wickedly and maliciously advised His Majesty to dissolve the said Parliament, and accordingly the same was dissolved: And presently after, the said Archbishop told his Majesty, that now he was absolved from all rules of Government, and left free to use extraordinary ways for his supply.  
For all which matters and things the said Commons assembled in Parliament, in the name of themselves, and of all the Commons of England do impeach the said Archbishop of Canterbury of high Treason, and other crimes and misdemeanours tending to the subversion of our Religion, Laws, and Liberties, and to the utter ruin of this Church and Commonwealth.  
And the said Commons, by Protestation saving to themselves the liberty of exhibiting at any time hereafter, any further, or other accusation or impeachment against the said Wil. Laud Archbishop of Canterbury, and also of replying to the answer that he shall make unto the said Articles, or any of them: Or offering proof of the premises, or any other impeachments or accusations that shall be exhibited by them, as the cause shall (according to the course of Parliaments) require; do pray that he, the said Wil Laud Archbishop of Canterbury, may be called to answer the said several crimes and misdemeanours, and receive such condign punishment as the same shall deserve: and that such further proceedings may be upon every of them had, and used against him as is agreeable to Law and Justice.   
These additional Articles were sent up from the Commons to the Lords House by Master Serjeant Wild the 23. of October. 1643. Whereupon the Lords made this ensuing Order.  

Die Luna 23. Octob. 1643.  
ORdered, etc. That the Lord Archbishop of Canterbury shall put in his Answer in writing into this House by the thirtieth day of this instant October, unto the particular Articles in maintenance of their former impeachment of High Treason and divers High Crimes and misdemeanours brought up from the House of Commons against him and remaining now before the Lords in Parliament.   
The Archbishop being served with this Order the same day, the next morning sent this Petition (written with his own hand) to the Lords.  

To the Honourable the Lords assembled in the High Court of PARLIAMENT.  
The humble Petition of William Laud Archbishop of Canterbury.  
Humbly showeth;  
THat he hath received your Lordship's Order of October 23. 1643. with a Copy of the Articles charged against him, and requiring him to make answer.  
Most humbly prayeth that according to an Order of that Honourable House, he may have Council assigned him, and that Master Hearne, and Master Chute may be his Council, and have free liberty to come unto him, and that he may have some money out of his estate to fee his Council, and defray his other charges, he having been for this last whole year very burdensome to his friends. And further that he may have all his papers and books, most of which belong to his defence, which Master Prynne took from him by Order from the Lords, delivered unto him, that he may be able to answer for himself. That also he may have time and means to send for his witnesses, which can hardly be done in the time limited. And that he may have his servants about him to send about his necessary occasions, And lastly, that he may have * longer time the Articles being large and many, And he shall ever pray, etc. 
NOTE   
William Cant.   
Which Petition being read in the Lord's House, October 24. 1643. thereupon this Order was framed.  

Die Martis 24. October 1643.  
Upon the reading of the Petition of the Lord Archbishop of CANTERBURY, this day in the House. It is Ordered, etc. That time is given him until monday the sixth of November next for the putting in his answer in writing into this House unto particular Articles brought up from the House of Commons in maintenance of their former impeachment of High Treason, and divers high Crimes and misdemeanours against him. That Master Heron, and Master Chute are hereby assigned of Council for the drawing up of his Answer, who are to be permitted to have free access in and out to him. That this House doth hereby recommend to the Committee of Sequestrations, that the said Lord Archbishop shall have such means aforded him out of his estate, as will enable him to pay his Council, and defray his other charges. That when his Lordship shall set down particularly what papers & writings are necessary for his defence that should be restored unto him, their Lordships will take it into consideration, That upon his Lordship's nominating who shall be his Solicitor, the Lords will return their answer. And for the witnesses when a day shall be appointed for his Lordship's trial, this House will give such directions therein as shall be just.   

* Die Sabbati 28. October 1643.  
ORdered, etc. That Master Hales is hereby appointed to be of Council with the Lord Archbishop of Canterbury, with his other Council already appointed for the drawing of his answer to the charge of the House of Commons against him, And that Master W. del, Master Richard Cobb, and Master George Smith, his Lordship's servants, shall have liberty to attend the said Archbishops several affairs and be permitted to come in and out unto him as there shall be occasion.   
After which October 31. he exhibited this Petition to the Lords.  

To the Right Honourable the Lords Assembled in PARLIAMENT.  
The Humble Petition of William, Archbishop of Canterbury.  
Most humbly Seweth;  
THat Your Petitioner having presented against him by the honourable House of Commons to Your Lordships an impeachment, Entitled, farther Articles of impeachment, by the Commons assembled in Parliament, of high Treason and divers high crimes and misdeamenours, to which by your Honourable Order of the twenty fourth of October, annexed, he is directed to put in his answer in writing by Monday the sixth of November, and hath thereby Council assigned him to draw up the same.  
That Your Petitioners Council upon reading of the Articles, finding that as well in the frame as the conclusion thereof, the matters of Crime and misdemeanours, are so interwoven with references to the matters thereby charged as Treason, as they cannot take upon them to distinguish them, and conceiving it not to have been your Lordship's intention by their assignments they should advise an answer to any part of the impeachment charged against your Petitioner as Treason; do forbear to advise your Petitioners answer to the said Articles without some declaration first had, which of the said Articles are intended to be a charge of high Treason, and which of them of Crimes and misdemeanours, without which your Petitioner, is like to be deprived of the assistance of Council granted by your Lordship's Order.  
Your Petitioner humbly beseecheth Your Lordships in this so heavy a charge upon him, from so great and Honourable a body in such a strait of time, that it may be declared, which of the said Articles are intended to be charges of Crimes and misdemeanours only in which Your Petitioner may have the assistance of His Council assigned him to advise him in his Answer thereunto; And that your Lordships will be further Honourably pleased to 
* NOTE.  enlarge your Petitioner in the time allotted for his Answer,  
And Your Petitioner shall pray, etc. William Cant.   
Upon which Petition this Order was form.  

Die Martis 31. October.  
Ordered, etc. That the Lord Archbishop of Canterbury shall have time to put in his answer to the impeachment of the House of Commons until Monday the thirteenth of October next, And that this House doth forbear to declare any opinion concerning the several Articles of the said Impeachment, But leaves it to his Council, to do and advise, as his Council shall think most fitting.   
Day being given him by this Order to put in his answer till the 13th. of Novenmber following, this Order was made in pursuance thereof.  

Die Veveris 10. November. 1643.  
Ordered that the Lieutenant of the Tower of London, or his Deputy shall bring in safety the Lord Archbishop of Canterbury before their Lordships on Monday the 13th. of this instant November, by ten of the Clock in the morning, to put in his Answer into the House to the impeachment of the House Commons remaining now before the Lords in Parliament, and this to be a sufficient warrant, in that behalf.  
To the Gentleman Usher. etc.   
On the 13. of November, the Archbishop appearing at the Lords Bar in person, put in this following Answer to the Additionall Articles exhibited against him.  
The humble Answer of William Archbishop of Cant. to the further Articles of Impeachment of high Treason and divers high Crimes and misdeameanours exhibited against him by the Honourable House of Commons, according to direction of an Order of this Honourable House of the 13. of October last.  
All advantages of exception to the said Articles of Impeachment to this Defendant, saved and reserved, this Defendant humbly saith, that he is not guilty of all or any the matters by the said Impeachment charged, in such manner and form as the same are by the said Articles of impeachment charged.  
Upon his motion the same day to the Lords, this order was made in favour of him.  

Die Lunae 13. Novemb. 1643.  
Ordered by the Lords in Parliament, that the Lord Archbishop of Canterbury his Council shall provide themselves to advise him in point of Law, in all the Articles of the whole Charge; And for the matter of Fact, when the Cause comes to be presented by the House of Commons, as there shall be need, their Lordships will give further directions in due time.   
On the 1●. of December, 1643. The House of Commons being desirous to bring the Archbishop to a speedy trial, made this ensuing Order.  

11 December 1643.  
Ordered, that the Committee for the Tyrall of the Archbishop of Canterbury do meet this afternoon at 2. of the Clock in the Starchamber, to prepare the evidence against the Archbishop of Cant. and to summon such witnesses as are need full, and prepare the business fit for Trial, and to acquaint the House when they are ready, and this they are to do with all the convenient speed they can, and have power to send for parties, witnesses, Papers, Records, etc. And the care thereof, is particularly committed unto Sergeant Wild. Here upon the Committee met sundry times to prepare their evidence.   
3. January following, the Lords intending to expedite the Archbishop's Trial, according to the Commons desire, made this Order.  

Die Mercurii, 3. jan. 1643.  
It is this day Ordered by the Lords in Parliament, that this House will proceed against William Laud Archbishop of Canterbury upon the Impeachment brought up from the House of Commons for High Crimes and misdemeanours on Monday morning next it ten of the Clock, being the eight of this instant january, 1643 At which time the said Archbishop is to prepare himself for his defence.  
To the Gentleman Usher attending this House or his Deputy, to be delivered to the Lieutenant of the Tower, or his deputy, for the Archbishop.   
Whereupon the Lords the same day sent down this Message to the Commons, thus entered in their journal.  

31 january 1642.  
A Message sent from the Lords by Sir Robert Rich, and Mr. Page; The Lords commanded us to put you in mind, that the Archbishop of Canterbury hath put in his Plea to the Impeachment of this House sent up to the Lords sometimes since, which they desire you to take into consideration, what is fit to be done in it.   
5. january, The House of Commons desired the Lords to appoint a Committee to examine some witnesses upon Oath against the Archbishop, in the presence of the Committee of the Commons; which being granted, the Commons made this Order.  

5. jan. 1643.  
Ordered, that the Committee of this House formerly appointed for the business of the Archbishop of Cant. shall be the Committee in the presence of whom the witnesses in the case of the Bishop of Cant are to be examined upon Oath by the Committee of Lords.   
On the 6. of january the Archbishop preferred this Petition to the Lords for the deferring of his Trial, to some longer time, written with Mr. Dells hand, and subscribed, with his own.  

To the Right Honourable the Lords Assembled in the high Court of Parliament.  
The humble Petition of William Laud Archbishop of Cant. Prisoner in the T●wer.  
Humbly showeth.  
THat your Petitioner having received your Lordship's command by your honourable Order of the 3. of this instant january, annexed; to attend and Answer the Impeachment against your Petitioner, from the honourable House of Commons on Monday the eight of this instant January which is but five day's distance, and at a time, when 2. of his, 3. Council assigned 〈◊〉 of Town and your Petitioner witnesses; residing in several remite places cannot be summoned in so short a time, nor willing happily to came up in their summons with out warrant from your Lordships.  
Your Petitioners most humble suit to your Lordships is that you will honourably vouchsafe him some more convenient time to send for his Council, and witnesses to 
NOTE.  testify in the matters of fact Charged against him, and withal to grant the Petitioner your honourable Order, to command the witnesses summoned to attend at the time by your Lordships to be appointed: which his humble request, your Petitioner had sooner presented to your Lordships, but that no sitting hath been (as your Petitioner is Informed) until this day, sithence your honourable order, in this behalf made known to him.  
And your Petitioner shall pray, &c W. Cant.   
Upon reading whereof; the Lords made this Order in his favour, to out him of all excuses, and prevent all clamons of a surprisal.  

Sabbati. 6. jan. 1643.  
Whereas the House formerly appointed Monday being the 8th. of this instant january 1643. to proceed against William Laud Archbishop of Canterbury, upon the impeachments brought up against him from the House of Commons for High Treason, and high Crimes and misdemeanours; Upon reading the Petition of the said Archbishop, it is this day ordered by the Lords in Parliament to the end the Council and Witnesses of the said Archbishop may have competent time to attend the hearing of the Cause, that this House will respite the proceedings against the said Archbishop upon the said impeachments until Tuesday the 16. of this instant january 1643. at ten of the Clock in the morning; at which time the said Archbishop is peremprorily appointed to provide his Witnesses, and prepare his defence unto the said impeachments.  
To the Gentleman Usher, etc.   
In pursuance whereof this Order was afterwards made and entered.  

Die Lune 15. jan. 1643.  
It is this day Ordered by the Lords in Parliament, that the Lieutenant of the Tower of London or his Deputy shall bring in safety the Archbishop of Cant before their Lordships on Tuesday the 16. of this instant january by one of the Clock in the afternoon. At which time this house will proceed against the said Archbishop, upon the impeachments brought up from the House of Commons against him for might Treason, and high Crimes and misdeameanours, and this to be a sufficient Warrant in that behalf.  
To the Gentleman Usher, etc.   
The next day the Archbishop being brought to the Lords House at the time appointed; about 3. of the Clock that afternoon the Lords sent down this Message to the House of Commons, thus entered in their journal.  

16. january 1643.  
A Message from the Lords by Sir Robert Rich, and Mr. Page, to acquaint the House, that they are ready to hear the Charge upon the impeachment against the Bishop of Canterbury.   
Upon this Message the Committee of the House of Commons appointed to manage the evidence against him, went up to the Lords House, and then the Archbishop being brought to the Bar, after he had there kneeled a little space, was commanded to stand up: which ceremony ended, Mr, Maynard, one of the Committee, desired the Lords: that the original & additional Articles of impeachment against the Archbishop might be read: Which being read accordingly by the Clerk, he then prayed, that the Archbishop's several Answers, to these Articles might likewise be read; whereupon the Speaker of the Lords House commanding them to be read, the Clerk read only his forementioned Answer to the Additionall Articles, but no answer at all to the Original, there being never any Answer put in unto them; the Archbishop having not in all the time of his restraint from the 26. of Feb. 1640. till that hour, so much as tendered or put in any Answer to his Original Articles (which was his own mere default) and never so much as once Petitioned in all that space to be brought to his Trial, notwithstanding his frequent complaints of his long Imprisonment, & the delay of his hearing, occasioned by his own neglect, and by his Petitioning for longer time when the Commons hastened his Trial.  
Hereupon Mr. Maynard spoke to the Lords to this effect.  
My Lords, it new appears to your Lordships, how unwilling the Archbishop is (out of a consciousness of his own guilt) to come to his Trial, that in all this space from his first impeachment, he hath not so much as put in any Answer to the Original Articles, though he had long since Council assigned him for that purpose: My Lords, this is none of the Commons fault, but his own; for your Lordships well know, that the Commons can take no notice what is done in the House of Peers in a Parliamentary way, but by a Messag from your Lordships, who after our Articls exhibited, were to call upon the Archbishop for an answer to them; & your Lordship's sending us several Messages heretofore that the Archbishop had put in his Answer to the Articls, & that you were ready to hear our Charge against him, and appointing this day for his Trial, the Commons thereupon conceived that he had formerly put in his Plea & answer, in due form to all 〈◊〉 Articles, but the contrary now appearing both to your Lordships and as it is impossible for us to proceed at this time in his trial, there being no issue joined upon the Original Articles for want of an answer to them & to 〈◊〉 upon the additionals before my answer given, to the originals will be very preposterous● therefore ●e humbly pray your Lordships to Order, that the Archbishop may forthwith put in his Answer ●●th to the Original, and Additionall Articles by the advice of his Council, or otherwise, in such sort as he will stand to it; and then he shall without any delay join 〈◊〉 with him, proceed on in his Trial, and evidence against him when your Lordships shall appoint.  
The Archbishop having little to reply hereunto, desire the Lords, that he might advise with his Council, whether the Articles were certain and particular enough to be answered unto; and that if their Lordships should overrule him to put in his Answer to them, he might have convenient time to do it.  
Upon this all being commanded to withdraw, the Lords after some short debate among themselves, and upon reading the Archbishop's Petition to have Mr. Gor●●rd of Grays-inn assigned for his Council, to join with those formerly assigned him, made this ensuing Order.  

Die Martis 16. jan. 1643.  
Upon the reading the Petition of William Archbishop of Cant. It is this day Ordered by the Lords in Parliament, that Mr. Richard Gerrard of Grays-inn, be added to the former Council Assigned to the said Archbishop, to be likewise of his Council.  
It is this day Ordered by the Lords in Parliament, that William Archbishop of Cant. shall put in his Answer in writing into this House, to the first and further Articles of Impeachment brought up from the House of Commons against him by Monday morning next peremptorily, and that the same Council formerly Assigned him shall be of Council with him.   
On the 19 of january, the Archbishop sent this Petition to the Lords.  

To the Right Honourable the Lords assembled in PARLIAMENT.  
The humble Petition of William, Archbishop of Cant; Prisoner in the T●wer.  
Shows,  
THat whereas your Petitioner having formerly answered the particular Articles exhibited against him by the Honourable House of Commons, and now by your Lordship's Order of the 16th. of this instant is commanded to put in his Answer to the first and further Articles of Impeachment brought up against him by Monday morning next, for doing whereof his former Council is assigned him.  
That your Petitioner having advised with his Council concerning the first Articles, which were exhibited new almost three years sithence, finding upon perusal and debate of the same that the said former Articles are such, that no answer can be made thereunto, nor your Petitioner in my wise enabled to prepare for his defence to the same, as they now stand.  
That for as much as the said Articles of Impeachment import no less than a Charge of High treason, and for as much as your Petitioner is by his Council 〈◊〉 that especially in Cases of life, the Defendant is allowed to offer to the Court where the same depends his exceptions by his Council before any Plea pleaded.  
Your Petitioner most humbly beseecheth your Lordships, to appoint a day for the hearing of your Petitioners Council concerning the same  
And your Petitioner shall pray, etc. W. CANT.   

Die Sabbati 20. jan. 1643.  
It is this day Ordered by the Lords in Parliament, that the Lieutenant of the Tower of London, or his Deputy shall bring in safety William Archbishop of Cant. before their Lordships on Monday the 22th. of this instant january by ten of the clock in the morning to put in his answer to the Articles of Impeachment brought up from the House of Commons against him according to the former Order of this House, of the 16. of this Instant january.  
To the Gentleman Usher, etc.   
On the 22. of january the Archbishop personally appearing at the Lords Bar according to the former Orders, did then put in this following Answer both to the Commons Original and Additionall Articles.  

The Answer of the Archbishop of Cant. to the first and further Articles of the House of Commons delivered in the 22th. January, 1643.  
The humble Answer of William Archbishop of Cant. to the first and farther Articles of Impeachment, brought up by the Honourable House of Commons against him, and by Order of the right honourable the Lords in Parliament of the 16. of this Instant directed to be put in.  
As to the 13. Article of the said first Articles and the matters therein Charged, & allmatters or things in the same or any of the rest of the said Articles contained, which concern any Act of Hostility, whether between the King & his Subjects, or between Subject & Subject, or which may be conceived to arise upon the coming of any English Army against Scotland, or the coming of the Scotish Army into England or upon any Action, attempt, assistance, Council or devise having relation thereunto, and falling out by the occasion of the late troubles proceeding the late Conclusion of the Treaty, and return of the Scottish Army into Scotland, this Defendant saith, that it is enacted by an Act made during the sitting of this present Parliament, that the same, and whatsoever hath ensued thereupon, whether treuching upon the Laws, and Liberties of the Church and Kingdom, or upon his Majesty's Honour and Authority, in no time hereafter may be called in Question, or resented as a wrong, national or Personal, and that no mention be made thereof in time coming, neither in Judgement nor out of Judgement, but that it be held and reputed as though never such things had been thought or wrought, as by the said Act may more at large appear, with this that this Defendant doth aver, that he is none of the persons excepted by the said Act; or the said offences charged upon this Defendant any of the offences excepted by the said Act.  
And as to all the rest of the said first and further Articles, this Defendant, saving to himself all advantages of exception to the said Articles, humbly saith, he is not Guilty of all or any the matters by the said Articles charged, in such manner and form us the same are by the said Articles charged against him.  
W. Cant.   
The same day I find this entry in the Commons journal; to wit, on the 22. Jan. 1643.  
The Lords by Sir Robert Rich and Mr. Page, sent down the Answer of William Archbishop of Cant. to the first and further Articles of impeachment brought up by this House against him, which was read and ordered to be referred to the Commitmittee appointed to manage the evidence against the Archbishop of Canterbury, and accordingly delivered to Sergeant wild.  
After this the House of Commons to expedite his Trial on the 22. February 1643.  
ORdered, that the Committee appointed to manage the evidence at the Trial of the Archbishop of Canterbury, do peremptorily meet this afternoon, at three of the Clock in the Court of Wards, upon the distribution of the parts of the evidence.  
The Commons and Lords being all ready for his Trial, and having given him as much convenient time to prepare himself and his witnesses as he could desire, to prevent all clamours of the Prelatical and Canterburian party, began now to think of a peremptory day for his Trial; and thereupon I find this Order entered in the Commons Journal.  

4. Marcii 1643.  
A Message to be sent to the Lords, to desire them to appoint a day for the Trial of the Bishop of Canterbury: Master Serjeant Wild, went up to the Lords to appoint a day for the Trial of the Archbishop of Canterbury: Sergeant wild brings answer, that the Lords have appointed to morrow seven-night for the trial of the Archbishop of Canterbury.   
For which purpose the Lords made this following Order.  

Die Lunae 4. Marcii 1644.  
Ordered, that the Archbishop of Canterbury shall appear before their Lordships on Tuesday the 12th of this instant March at nine of the Clock in the morning, At which time this House will proceed against the Archbishop, upon the first and further Articles of Impeachment brought up from the house of Commons against him, for high Treason, and high Crimes and misdemeanours; whereof the said Archbishop is hereby to take notice and provide himself accordingly.   
After this the Archbishop Petitioning the Commons House, that Sir Henry Midmay a Member thereof might be examined as a witness for him at his trial, this Order was thereupon conceived.  

9 Marcii 1644.  
The humble Petition of William Archbishop of Canterbury, desiring that Sir Henry Mildmay may be examined as a witness, in his business, he being to come to his trial on Tuesday next, was this day read, And it is Ordered according to his Petition, that he shall be examined as a witness at the trial of the said Bishop accordingly. It was likewise then ordered that divers Members of the House of Commons shall be examined as witnesses against him, And that the Lords be moved by Sergeant wild, that some Members and Attendants of the Lords House be examined at the Arch-Bishops Trial. And that it be referred to the Committee of Sequestrations, to consider of some convenient recompense, for such Clerks, Solicitors and others as have been or shall be employed in the transscribing of breviates and other services done by them to the Committee for the Bishop of Canterbury his trial.   
On the 12. of March his Trial, according to the former Order, was entered upon, of which I shall give you this summary account.  
Never was there in any age such a deliberate, solemn, patient, impartial hearing of any case in the High Court of Parliament (nor in any Court of Justice else in our own or any other Kingdom whatsoever) as there was of this Archbishops; The first day of his Trial began the twelfth of March, 1643. wherein the whole time was spent in reading the Articles of Impeachment, his answers to them, and introductory Speeches to the charge and evidence against him, made by Sergeant wild, and the Archbishop himself: The first part of the evidence upon the 1, 2, 3, 4. Original, and 2, 3, 4, 10. Additionall Articles, was managed by john Maynard Esquire, one of the Commons House, wherein four whole days (namely March 13. 16. 18. Anno 1643. and March 28. 1644.) were spent; the forenoons of them in the evidence and proofs, the after-noons in the Archbishops Answers, and Master Maynards' replies unto them. The second part of the evidence, was prosecuted by Robert Nicholas Esquire, a Member of the House of Commons; which took up three whole days, viz. April 16. and May 4. 16. morning and evening in proof of the fifth and sixth Original, and ninth Additionall Articles; and in the Answers and replies upon them. The third part touching Religion, (contained in the 7, 8, 9, 10, 11, 12, Original, and 6, and 7, Additionall Articles) was carried on and managed by john Wild Sergeant at Law, of the Commons House, for 4 whole days, (to wit, May 20, 27. june 6. 11.) and then by reason of Mr. Sergeants sickness and infirmity, pursued by Master Nicholas 5 entire days more, (viz. june 17. 20, 27. july 20, 24.) The fourth and last part of the evidence, (in proof of the 14 Original and 1 and 10 Additionall Articles) was given in by Master Nicholas, on the 29 of july, and concluded the same day. So as the very evidence itself (which was excellently well pressed by these learned Gentlemen) took up seventeen whole days, morning and evening: besides 12 day's attendance more, whereon other pressing public affairs enforced the Lords to adjorn the trial, when both the Committee of Commons were ready with their witnesses, and the Archbishop present with his Council, ready to receive his charge.  
After all the evidence answers and replies thereto fully given, the Archbishop had liberty granted to make a Recapitulation of his whole defence before the Lords, which accordingly performed on the second of September 1644. To which Samuel Brown Esquire, a member of the House of Commons, replied, on the 11 of September, summing up the principal parts of the evidence given against him at the Lords Bar. On the 11 of Octob. 1644. the Arch-Bishops Council were heard at the Lords Bar, on this point of Law, to which they were formerly directed to speak; Whether in all or any of the Articles charged against him, there were any Treason contained? Which Mr. john Hern only argued as the mouth of the rest of his Council. Soon after the Commons having drawn an Ordnance of Attainder of high Treason against the Archbishop, upon the Evidence given in against him: on the second of Novemb. following the Archbishop (after its second reading) was brought to the Commons Bar, where Mr. Sam. Brown in his presence summed up the evidence given in against him before the Lords: to which the Archbishop by order gave his answer Viuâ voce at the Commons Bar, Nou. 11th: whereunto Mr Brown replied, the 13th. of the same Novemb. after which the very same day the Ordinance for his attainder of High Treason passed the Commons House, without any dissenting voice but one, and that not upon the matter of his charge High Treason, of which all Voted him guilty, but manner of proceeding only. This Ordinance being transmitted to the House of Peers, because some of the Lords were not present at all the evidence given in against him during his long Trial, thereupon Decemb. 4. 1644. they Ordered, That all Books, Writings, Docquets, and evidences concerning the Archbishop of Canterbury his trial before the Lords in Parliament, should be brought in to the Clerk of the Parliament by 9 of the Clock in the morning, on Saturday next: which being done accordingly, the Lords among themselves, seriously reexamined all the heads and principal parts of the evidence formerly urged against him at the Bar, debating, weighing, and then voting each particular as they went; after this most serious review, their Lordships upon most mature deliberation voted him guilty of all the Articles and matters of fact charged against him, and also that of High Treason to (notwithstanding the argument of the Archbishop's Council) upon a conference with the House of Commons, which satisfied them in the point of Law. Whereupon they passed the Ordinance for his Attainder of high Treason; by virtue whereof he was soon after executed, whereof more fully in its due place. Thus you have the sum of the Lords and Commons most deliberate, fair, moderate just, (though tedious) proceedings against this Arch-traitor, (not to be presidented in any preceding Age, nor fit to be imitated for the future in regard of length and expense of time) against which calumny and malice itself can take no just exceptions on his behalf; the rather, because himself would have tried, condemned, executed above an hundred Paritans in half the time wherein he was but trying, without the least mercy or moderation, had they been brought before his Tribunal, for far more petty Treasons than those of which he was attainted and voted guilty, upon most full and pregnant evidence. Having given the world this brief account of the fairness and deliberatenesse of his Trial so long delayed, partly by his own neglect in not pleading to his Articles of impeachment, and not once petitioning to be brought to Trial during all the time of his restrain; partly by his own forementioned Petitions to the Lords for longer time, when the Commons pressed to expedite his hearing; partly by the death of Mr John Pym, and some other Members of the Commons House, who were trusted to prepare and manage the evidence against him, part whereof miscarried by their decease; but principally by reason of the great intervening urgent affairs, distractions, and bloody Wars in the Kingdoms of Ireland and England, occasioned by his Majesty's deserting the Parliament, and this Archprelates plots to set up Popery; not through any neglect or default in the Lords or Commons: We shall next endeavour to yield you a full, satisfactory, true account of the proceedings and evidence given in against him at his Trial, which will really render him the Archest Traitor, the most pestilent Malefactor in all kinds of Villainy, Tyranny, Oppression, Mischief, that was ever arraigned, condemned in any Parliament; Pierce Gravestons, Archbishop Arundles, Cardinal Wolses, empson's, Dudlies, and the Earl of strafford's Treasons, Conspiracies, Oppressions and grand Misdemeanours, laid together, being far inferior to his, both in he inousnesse, multiplicity, and variety, as shall be undeniably demonstrated to all the world, by substantial proofs.  
On Thursday the 12. of March, 1643. (the day designed for the comencement of this great Trial) about three of the Clock in the afternoon, the Archbishop was brought Prisoner by the Lieutenant of the Tower of London, and Usher of the black Rod, to the Bar in the Lord's House: where, after he had kneeled down on his knees for a little space, the Lord Grace of Work, than Speaker of that honourable House, commanded him to rise up; which done, the Committee of the House of Commons appointed to manage the evidence at his Trial demanded, that the several Articles of their Impeachment against him might be read: whereupon one of the Clerks of the Lords House, read both the Original and Additionall Articles forementioned; and after that his Answer, Plea, and Demurrer to them.  
All which being read, the Archbishop then desired the Lords, that the House of Commons might give in all their Charge and Evidence to all the Articles against him together, before he should be put to give his Answer to any particular Charge, because he was ancient, his memory very short, and the Articles General; and that he might answer all his Charge together, not each day's Evidence by Piecemeal.  
To which Master Maynard, in the behalf of the Commons, answered: 1. That if the Archbishop's memory were so bad as he pretended, it would be far worse for him to charge it with answering many particulars and the whole evidence against him together, then to answer every particular Charge each day, as it should be given in against him whiles it was fresh in memory. 2ly. That it might and would be a great inconvenience to have witnesses crosse-examined, upon other days than those, whereon they gave in their testimony against the Prisoner. 3ly. That the Lords themselves would find it difficult to pass their judgements upon all the Charge together without hearing his punctual answer to every particular proof as it should be given in evidence, whiles it was fresh in their memories. 4ly. Because else all the witnesses, which were very many, must of necessity attend, and be kept in Town from the first to the last day of his Trial; which would be a very great Charge and inconvenience. 5ly. In the Earl of strafford's case, this very Parliament, he was put to answer every day, to the particular Evidence given against him on the same day; Upon which reasons the House of Peers ordered, that the Archbishop should make his particular Answer to every particular Charge on the same day it was given in against him.  
Then the Archbishop desired, that the House of Commons would sever the Articles which were Treason, from those other Articles which were matters of crime, and Misdemeanour only, but not Treason; that so he might know which of them were Treason and which not.  
To which Master Maynard answered, That this they might not do, because they were now only to try the matters of fact, not Law, and because all the Articles taken together, not each or any particular Article by itself made up the Treason, wherewith he was charged; to wit, his endeavours to subvert and destroy Religion, the fundamental Laws of the Land and government of the Realm, and to bring in Popery, and an arbitrary tyrannical Government against Law.  
After which Master Sergeant wild (by way of Introduction to the Archbishop's charge) with abundance of elegancy and zeal, related the Heads of his Offences to the House of Peers in these ensuing strains.  

My LORDS;  
THis great cause of the Archbishop of Canterbury, after a long and painful tra●aise, is now come to the Birth: of which it may be truly said, as it was in a like case: R●pertum est hodierno die facinus, quod nec Poeta fingere, nec Histrio sonare, nec Mimus imitare potuerit.  
For if all the oppressions, all the pernicious practices and machinations, which have been in each time to ruinate our Religion, Laws and Liberties were lost; I think here they might be found and drawn out again to the life. So that your Lordships who have been the great Assertors of our Liberties, and stood so fast to the rules and principles of your Noble Progenitors (which others have ignobly deserted) may after a long conflict with so many great and marchiesse difficulties, say now as a great Commander once did upon an extraordinary danger, Tandem par animo meo periculum video. Here is a cause proportionable to yourselves, apt and proper for the justice and power of this honourable Court.  
Had they been faults of common frailty, error or incogitancy, which this man hath committed, we should gladly have stepped back, and cast a Cloak over them; but being so wilful, so universal, so destructive to the Laws of God and man, so comprehensive of all the evils and miseries which now we suffer; the sin would lie upon our own heads, if we should not call for justice: which that it hath been so long uncalled for, (not deferred or delayed) I suppose no man will think strange who considers the present distractions, the death and dispersion of our witnesses, the loss of some of our Members who have been employed and taken pains in this business; the multitude of diversions which we have had, and have daily occasioned by the Acts and influences of this Meteor.  
But the truth survives, and matter enough survives, so copious and so full of variety, that if all the particulars should be examined, for his three years' imprisonment which he complains off there would be three years' time of trial and hearing of the heavy charge that lies against him. A charge of High Treason: Treason in all and every part: Treason in the highest pitch and altitude: for what greater Treason can there be then to betray the whole Realm, and to subvert the very foundations, leaving nothing for posterity, but a curse upon him that shall go about to build again?  
That which of itself is so heinous, is much more enhanced and aggravated by the quality of the person: A Churchman; a great Prelate; a man in great trust, place and Authority in Church and Commonwealth.  
A man endued with so great gifts of nature, and so many of grace and favour from His Majesty, and for all these to be perverted to a contrary end, even to the destruction of the public, and the ruin of the Womb that bore him, how deep a die, do these impose upon this foul crime?  
How Churchmen in all ages (as hath been often observed) should come to be: the Archest Seedsmen of mischief, and principal Actors in all the great distractions and alterations that have happened, is a destiny that may seem strange. But the reason is, (ex bono Thealogo, malus Medicus) their intermeddling with temporal things, and matters hererogeneall to their calling; wherein God is pleased to finite them with blindness, and to infatuate their Council; whereof a perfect pattern we have in this great Prelate; who by abusing his profession, and making the business of State the customary subject of all his endeavours, became the Author of all the illegal and Tyrannical proceedings in the Star-chamber, High Commission Court, and other Courts; of all the Innovations in Doctrine and Discipline, of the suppressing of godly Ministers and preaching; of the advancing of others who were the promoters of Popery and Arbitrary power, and indeed of all the concussions and distractions in Church and State, whereby Religion hath been jus●ed out, Laws and Parliaments trodden down with contempt.  
For matter of Religion, surely those times were happy when by the magnanimity of Princes, and the wisdom and piety of our Predecessors, that Antichristian Yoke of Popery was shaken off.  
And now after so many bloody Massacres in France, such fiery persecutions here in Queen Mary's days, so many treacherous conspiracies in time of Queen Elizabeth, that execrable and horrid Powder-Plot in the late time of King James, such streams and Rivers of blood in Germany and Ireland, and other parts of the Christian world ever since, by those restless and cruel firebrands of all mischief, for any man now to go about to rebuild these walls of jericho, and to reduce us to those rotten principells of Error and Darkness, how can it be expected better, then that the people should be even ready to stone him, as they did him that did but Act the part of Bellerophon in Rome? But to avoid this danger, he conveys in this poison in a guilded Pill, with baits and pretences of Reconciliation; a pleasing snare, Laqueus Diaboli ad miserorum animas ad infernum detrudendas.  
A bead Roll of particulars might be recited, wherein this Reconcilement was to be wrought in points of freewill, Merits, Justification, Universal grace, Purgatory, and in effect, all the rest.  
To draw on these, there must be an introducing of Popish Ceremonies in all the particulars contained in the Masse-Bookes, and Pontificals themselves: and to make way for these, the Book of Sports must be published and pressed beyond the King's intention or Declaration, which was but a civil Command: but he subjoins Ecclesiastical penalties, even the sharpest; suspension, deprivation and the like, these executed on divers good and godly men with a high hand; Thus a liberty proclaimed not to Captives, but to profane Caitiffs; this day set a part by God, ab eterno, exposed and prostituted to all looseness and irreligion, and that by a Law: This Lamb taken out of his bosom.  
jehosaphat sends Priests & Levites into all the Cities & Tribes to instruct them; This Prelate sends Declarations and Injunctions to corrupt them, and to extinguish the Lamp and light of Religion: in the former Acts he destroys the Protestant, in this Religion itself: In the one, he leaves Superstition; in the other, nothing but Atheism, and Profaneness: in the one he destroys Presbyteros, as did Dioclesian, in the other Presbyterium, as did the Apostate Julian; Yet to show his love to Religion, (the Pope's only.) he holds correspondency with those of Rome, Cardinal Barbarino, Panzani, Con, Rosetti, the Pope's Nuntios, Sir Toby Mathewes, Saint Clara, Saint Gyles, the most dangerous and desperate Jesuits, and many others ejusdem farina. And by all these steps and rounds he makes a Ladder for himself to climb up to the Papal dignity, in example of Anselm, whom (though famous, for his Contumacy and Rebellion) yet he calls him, His worthy Predecessor, (as was Becket also,) and is contented to take upon him the Plenitude of power, the title of holiness, of Archangel of this Church, the lineal Successor of Gregory the first (rather of Gregory the seventh;) and for all this was well worthy to have those two great offers made him, recorded in his own Memorials, by these that had ability to perform it, viz. A Cardinals Cap; but such was his modesty to forbear it, because though Rome be a true visible Church in his opinion, yet something dwelled with him, that hindered it, for a time, to wit, I suppose, his dwelling here.  
For his attempts against the Laws, the Subjects birthright, and the rights of Parliaments, their chief support, and refuge, how little regard he had to them, how much he did despise and abhor them, making it his Ambition to prefer the contemners and abusers of them, and to set up his own Canons and Constitutions above them, imposing of unjust and unlawful Oaths, Exactions, Monopolies, all sorts of oppressions, stopping of Prohibitions & course of Justice, rescinding of Acts of Parliament, advancing of Proclamations, and all kind of Arbitrary power above the Laws of God or man, is fully expressed in the Articles, and will more fully appear in the evidence. To conclude, Naaman was a great man, but he was a Leper. This man's Leprosy hath so infectted all, as there remains no other cure but the sword of Justice; which we doubt not but your Lordship will so apply, that the Commonwealth shall yet live again and flourish.   
When Serjeant Wild, had concluded his speech, the Archbishop humbly desired the Lords, that he might have liberty to speak a few words to wipe of that dirt which had injuriously been cast upon him, that so he might not depart thence so foul a person as he had been rendered to their Lordships by the Articles. Which liberty being granted, he made a long premeditated Oration, which he held written in his hand. A true extract whereof (communicated by him in writing to divers of his friends) you have here subjoined.  

My Lords;  
MY being in this place in this condition, recalls to my memory that which I long since read in Seneca, Tormentum est, etiamsi absolutus quis fuerit causam dixisse (6 de Benef. c. 28.) 'tis not a grief, only, no; 'tis no less than a torment, for an ingenuous man to plead Capitally or Criminally, though it should so fall out that he be absolved. The great truth of this I find at present in myself; and so much the more, because I am a Christian; and not that only, but in Holy-orders; and not so only, but by God's Grace and goodness, preferred to the greatest place this Church affords; and yet brought Causam dicere, to plead for myself at this great Bar.  
And whatsoever the world think of me (and they have been taught to think much more ill of me, then, I humbly thank Christ for it, I was ever acquainted with,) yet, my Lords, this I find, Tormentum est, 'tis no less than a torment to me, to appear in this place  
Nay my Lords, give me leave to speak plain truth; No senrence that can justly pass upon me (and other I will never fear from your Lordships) can go so near me, as Causam dicere, to plead for myself upon this occasion, and in this place.  
For as for the Sentence, be it what it shall, I thank God for it; I am for it at Saint Paul's ward (Acts 25. 11.) If I have committed any thing worthy of death, I refuse not to die: For I thank God, I have so lived, as that I am neither afraid to die not ashamed to live. But seeing the Malignity which hath been raised against me by some men, I have carried my very life in my hands these divers years past, But yet, my Lords, if there be none of these things whereof they accuse me, though I may not in this Case, and from this Bar appeal unto Caesar, yet to your Lordship's justice and Integrity, I both may, and do; not doubting, but that God of his goodness will preserve my innocency.  
And as job in the midst of his affliction said to his mistaken Friends, so shall I to my Accusers; God forbid I should justify you; till I die I will not remove my Integrity from me, I will hold it fast and not let it go, my heart shall not reproach me as long as I live, job 22. 5.  
My Lords, the Charge against me is brought up in ten Articles, but, the main heads are two: An endeavour to subvert the Laws of the Land, and the Religion established; Six Articles, (the five, first and the last) concern the Laws, and the other 4. Religion.  
For the Laws, first, I think I may safely say, I have been, to my understanding, as strict an observer of them all the days of my life, so far as they concern me as any man hath; and since I came into place, I have followed them, and been as much guided by them as any man that sat where I had the honour to sit. And of this I am sorry I have lost the testimony of the Lord Keeper Coventry, and other Persons of Honour since dead.  
And the Council which attended at the Council Board can witness, some of them here present, that in all references to the Board, or debates arising at the Board, I was for that part of the cause, where I found Law to be: and if the Council desired to have the cause left to the Law, well I might move in some cases, Charity or Conscience to them; but I left them to the Law, if thither they would go; And how such a carriage as this through the whole course of my life in private and public, can stand, with an intention to overthrow the Laws, I cannot yet see.  
Nay more, I have ever been of opinion, That Laws bind the conscience, and have accordingly made conscience of observing them: and this doctrine I have constantly preached as occasion hath been offered me; and how is it possible, I should seek to overthrow those Laws which I held myself bound in conscience to keep and observe?  
As for Religion I was borne and bred up in and under the Church of England as it stands established by Law; I have, by God's blessing, grown up in it to the years which are now upon me, and to the place of preferment which I now bear.  
I have ever since I have understood aught in my profession, kept one constant tenor in this my profession, with out variation or shifting from one opinion to another, for any worldly ends: And if my conscience would have suffered me to do so, I could easily have slid through all the difficulties which I have pressed upon me in this kind, But of all diseases I have ever held a Palsy in Religion most dangerous; well knowing and remembering, that disease often ends in a dead Palsy.  
Ever since I came in place, I have laboured nothing more than that the external public worship of God (so much slighted in divers parts of this Kingdom) might be preserved & that with as much decency & uniformity as might be: for I evidently saw, that the public neglect of God's service in the outward face of it, and the nasty lying of many places dedicated to that service, had almost cast a damp upon the true and inward worship of God, which while we live in the body needs exterial helps, and all little enough to keep it in any vigour. And this I did to the uttermost of my knowledge, according both to Law and Canon, and with the consent and liking of the people; nor did any command issue out from me against the one, or without the other.  
Further my Lords, give me leave, I beseech you, to acquaint you with this also, that I have as little acquaintance with Recusants, as I believe, any man of my place of England hath, or ever had sithence the Reformation; and for my kindred, no one of them was ever a Recusant, but Sir William Web, grandchild to my Uncle Sir William Web, sometimes Lord Major of London, and since which some of his Children I reduced back again to the Church of England.  
On this, one thing more I humbly desire may be thought on, That I am fallen into a great deal of obloquy in matter of Religion, and that so far (as appears by the Articles against me) that I have endeavoured to advance and bring in Popery: Perhaps my Lords, I am not ignorant what party of men have raised these scandals upon me, nor for what end, nor perhaps by whom set on; but howsoever, I would fain have a good reason given me, if my conscience stood that way and that with my conscience I could subscribe to the Church of Rome, what should have kept me here before my imprisonment to endure the libelling, and the slander, and the base usage that hath been put upon me, and these to end in this question for my life? I say, I would know a good reason for this.  
First, my Lords, is it because of any pledges I have in the world to sway me against my conscience? No sure, for I have neither 
* Therefore the fitter to make a Popish Priest, Prelate, Cardinal.  Wife nor Children to cry out upon me to stay with them; And if I had, I hope the calling of my conscience should be heard above them.  
Is it because I was loath to leave the honour and profit of the place I was risen too? Surely no, for I desire your Lordships and all the world should know, I do much scorn the one and the other, in comparison of my conscience. Besides, it cannot be imagined by any man, but that if I should have gone 
* He knew he could not have done them half the service by going over from hence to Rome as by staying here to promote their designs; and that made him stay.  over to them, I should not have wanted both honour and profit; and suppose not so great as this I have here, yet sure would my conscience have served myself of either, less with my conscience would have prevailed with me, more than greater against my conscience.  
Is it, because I lived here at ease, and was loath to venture the loss of that? not so neither; for whatsoever the world may be pleased to think of me, I have led a very 
* In secular employments inconsistent with, not in preaching and pains in his Calling. Note this impudent asseveration here abundantly refuted.  painful life, and such as I would have been content to change, had I well known how; and would my conscience have served me that way, I am sure I might have lived at far more ease, and either have avoided the barbarous Libelling and other bitter grievous scorns which have been put upon me, or at least been out of the hearing of them.  
Not to trouble your Lordships too long, I am so innocent in the business of Religion, so free from all practice, or so much as thought of practice for any alteration unto Popery, or any blemishing the true Protestant Religion established in England, as I was when my 
* In secular employments inconsistent with, not in preaching and pains in his Calling. Note this impudent asseveration here abundantly refuted.  mother first bore me into the world; And let nothing be spoken but truth, and I do here challenge whatsoever is between Heaven or Hell, that can be said against me in point of my Religion, in which I have ever hated dissimulation. And had I not hated it, perhaps I might have been better for worldly safety then now I am: but it can no way become a Christian Bishop to halt with God.  
Lastly, if I had any purpose to blast the true Religion established in the Church of England, and to introduce Popery, sure I took a wrong way to it; for, my Lords, I have stayed more 
* Belike he was born a Popeling.  going to Rome and reduced more that were already gone, then, I believe any Bishop or Divine in this Kingdom hath done; and 
* It was only by bringing Rome home to them; or meeting them more than half way in their journey thither.  some of them, men of great abilities, and some persons of great place; and is this the way to introduce Popery? My Lords, if I had blemished the true Protestant Religion, how could I have brought these men to it? And if I had promised to introduce Popery, I would never have reduced these men from it.  
And that it may appear unto Your Lordships how many, and of what condition the persons are, which by God's blessing upon my labours, I have settled in the true Protestant Religion established in England: I shall briefly name some of them, though I cannot do it in order of time, as I converted them.  
Henry Berkinstead of Trinity College Oxon, seduced by a Jesuit and brought to London. (The Lords and others conceiving him to be Berchinhead the Author of all the Libellous Popish Oxford Aulicusses, against the Parliament, at the naming of him smiled: which the Archbishop perceiving, said, My Lords I mean not Berchinhead the Author of Oxford Aulicus, but another.)  
Two Daughters of Sir Richard Lechford, in Surry, sent towards a NUNNERY.  
Two Scholars of Saint John's College Cambridge, Toppin and Ashton; who had got the French Ambassadors pass, and after this I allowed means to Toppin, and then procured him a fellowship in Saint john's: And he is at this present as hopeful a young man as any of his time, and a Divine.  
Sir William Webbe, my kinsman, and two of his Daughters; And his son I took from him, and his Father being utterly decayed, I bred him at my own charge, and he is a very good Protestant.  
A Gentleman brought to me by Master Chesford, his Majesty's servant, but I cannot recall his name.  
The Lord 
* A great Actor in the late Irish Rebellion against the Protestants.  Mayo of Ireland, brought to me also by Master Chesford.  
The Right Honourable the lord 
* All know what a good Protestant he lived and died.  Duke of Buckingham, almost quite gone between the Lady his Mother, and Sister.  
The Lady marquis Hamilton; was settled by my direction, and she died very religiously and a Protestant.  
Master Digby, who was a Priest.  
Master James, a Gentleman brought to me by a Minister in Buckinghamshire, as I remember.  
Doctor Heart the Civilian, my neighbour's son at Fulham.  
Master Christopher Seaburne, a Gentleman of an ancient family in Herefordshire.  
The Right Honourable the Countess of Buckingham.  
Sir William Spencer of Parnton.  
Master 
* Both desperate Apostate Papists.  Shillingworth.  
The sons and heirs of Master Winchcomb, and Master Wollescott, whom I sent with their friends liking to Wadham College, Oxford; and received a Certificate Anno 1638. of their continuing in conformity to the Church of England. Nor did 
Mr Chainels' Sermon at his Funeral, inform us, how good a Protestant he lived and died.  ever any one of these named relapse again, but only the Countess of Buckingham, and Sir William Spencer; it being only in God's power, not mine, to preserve them from relapse.  
And now let any Clergy man of England come forth, and give a better account of his zeal to the Church.   
This speech being ended, all were commanded to withdraw: In the withdrawing Master Hugh Peter, who stood near the Archbishop, demanded of him, whether he was not ashamed to make such a bold challenge in so honourable an Auditory, as he had made in the close of his Speech, In bidding any Clergy man of the Church of England to come forth, and give a better account of his zeal to the Church, and conversion of Papists to our Religion than he had done? Adding, that himself the unworthiest of many hundred Ministers in England was there ready to answer his challenge, and to produce a Catalogue not of 22. but of above 120. Papists, which he (through God's blessing) had converted to our Religion, and brought home to God besides, making them other manner of Converts then any in his recited Beadrol, who were made neither good Protestants, nor good Christians by him: Adding, that he and many other Ministers in England were able to produce hundreds of real Converts to Christ, for every of his pretended ones, some whereof by his own confession soon turned Apostates, and the rest but little better. At which speech of his, the Archbishop seemed much offended, and some of his friends there present taxing Master Peter as an unmannerly saucy fellow for using such language to him in this his afflicted condition, desired him to trouble his Grace no further with such rude discourse; whereupon they parted without more words.  
If we survey this Oration of the Archbishop with an impartial eye, we may discover abundance of shameless Impudence, and Pharisaical selfe-justification, beyond all bounds of Modesty, or Verity, broached in it; so apparently contradicted by his manifold, unjust oppressive violent actions, and Popish Innovations of all sorts, visible to the eyes of all men, and so diametrally refuted by the subsequent evidence produced against him during his seventeen day's trial, that had not his brow been made of brass, and his face of Adamant, he could not have justified so many gross untruths of himself, before such an honourable public Auditory, and the supreme Judicatory of the Realm, with so much shameless impudence as he did: But 'tis the common practice of obdurate sinners, and cauterised Delinquents.  Fortem animum praestant rebus quas turpitèr audent. 
Like the adulterous woman, Pro. 30. 20. Who eateth and wipeth her mouth, and saith. I HAVE DONE NO WICKEDNESS.  
This Evening, the Lords Ordered the Archbishop to appear at their Bar the next morning by 9 of the Clock, at which time they would proceed in his Trial; Whereupon all departing for that time appeared the next day at the appointed hour in the Lord's House, where the Commons entering upon their evidence, proved the Articles in their Order. I shall present you with the sum and several branches of his charge; and then prosecute them in the ensuing method.  

The General Charge against the Archbishop, with the several branches thereof.  
THe Charge against this Arch-Malefactor, consisting of many various particular Crimes of high nature, is reducible to one general head, to wit, High Treason against the King and Kingdom, thus expressed in the 1. Original, and 2. Additionall Articles.  
That he hath Traitorously endeavoured to subvert the fundamental Laws and Government of the Kingdom of England, and instead thereof to introduce an Arbitrary and Tyrannical Government.  
This General is distributed into four Special branches in the Articles of his Impeachment, under which all the particular Capital Offences, and grand Misdemenours given in evidence against him, at his Trial, are comprehensible.  
1. His Traitorous endeavours and practices to alter and subvert Gods true Religion by Law established in this Realm, and instead thereof, to set up Popish Superstition and Idolatry, and reconcile us to the Church of Rome, the particulars whereof are specified in the 5. 6. 7. 8. 9 10. 11. 12. 13. Original, and 6. 7. 8. 9 Additionall Articles.  
2. His Traitorous usurpation of a Papal and Tyrannical power in the Church of England, in all Ecclesiastical affairs, in prejudice, and derogation of his Majesty's Royal Prerogative and the Subject's liberties: comprised in the sixth original Article.  
3. His Traitorous attempts and endeavours to subvert the fundamental temporal Laws, Government and Liberties of the Realm and Subjects of England, and instead thereof to introduce an Arbitrary and Tyrannical Government against the Law and Subjects liberties; expressed in the 1. 2. 3. 4. 5. 6. 13: Original, and 1. 2. 3. 4. 5. 10. Additionall Articles.  
4. His Traitorous endeavours to subvert the rights of Parliament, and ancient Course of Parliamentary proceedings, and by false and malicious slanders to incense his Majesty against Parliaments; contained in the 14. Original, and 1. 9 10. Additionall Articles.   

The first Specifical branch of the Charge against the Archbishop, touching his Traitorous endeavours to alter and subvert Gods true Religion by Law established among us, to introduce Popish Superstition and Idolatry in lieu thereof, and to reconcile the Church of England, with the Church of Rome, by several steps and practices; with the copious evidences produced to manifest the same at his Trial.  
THE true Religion by Law established, being that which is most precious, claiming proceedency of all other sublunary things in respect of its own intrinsical Excellency, that which is nearest and dearest to every conscientious Christian, the undermining and alterations where of, doth most concern and reflect upon the Archbishop in respect of his calling, as a Minister, of his Ecclesiastical dignity, as an Archbishop of Canterbury, & Primate and Metropolitan of all England, and of the special trust reposed in him by his Majesty (who wholly committed the care of Religion, of all Church affairs within his Dominions to this Archprelates Care, managing,) and his Charge concerning the Alteration and subversion of it, being that which he most of all openly protested against, both in the beginning, proceeding, conclusion of his long Trial, and on the very Scaffold at his death, we shall begin with the Commons evidence given in against him concerning his endeavours, practices to alter and subvert the same, and introduce Popish superstition and Idolatry into our Church. Wherein notwithstanding all his specious pretences, confident Protestations, reiterated deep Asseverations of his Innocency, & of his cordial sincerity to the true Protstant Religion, (wherewith he hath deceived many over-credulous people) we doubt not but upon the perusal of the various evidences against him in this particular, he will appear the most desperate, cunning, violent, palpable underminer, corrupter, alterer, subverter of the true reformed Religion by Law established in our Churches, of one who professed himself a real Protestant, and zealous maintainer of the same, that ever was yet heard of in the Christian world.  

* Cambdens Britannias p. 229.  Prisca parem nescit, aequalem poster a nullum  
Exhibitura dies.  
He alone by his policies and power corrupting, undermining our Religion, advancing Popery more in the few years of his Predominency, than the Pope with all his Confederates both at home and abroad could do in almost fourscore years before, by all their Plots and Potency, as shall be irrefragaly demonstrated by his Actions, which cry louder and give in stronger evidence against him, than all his fraudulent verbal protestations, or printed, funeral Orations can do for him.  
His Charge concerning the Alteration and subvertion of Religion, laid down in the Articles, consists of these two general Members.  
First, 
* Artit Orig. 7. Additionall. 7.  That he hath Traitorously endeavoured to subvert Gods true Religion by Law Established in this Realm, and instead thereof to set up Popish Superstition and Jdolatry.  
Secondly, 
* Artit Orig. 210.  That he hath Traitorously and wickedly endeavoured to reconcile the Church of England with the Church of Rome.  
The latter of these is but the issue of the former, the first in projection, but the last in execution, and the proof of the one, an indubitable evidence of the other; which shall be prosecuted in their Order.  

The evidence to prove the first general branch of his Charge, concerning the alteration, ub version of Religion.  
THe Archbishop in his Speech in Justification of his Innocency and sincerity in matters of Religion, made at the Lords Bar at the entrance of his Trial, most peremptorily, challenged all that was between Heaven and Hell justly to tax him in any one particular, savouring either of Popish superstition or Idolatry; But on the contrary, the Committee of the House of Commons might more justly have challenged him in their entering upon his Charge, to nominate any person, whether Prelate, Minister, or Laic in any age, professing himself a Protestant, who during his abode on earth 'twixt Heaven and Hell, was so guilty, so peccant in this nature as they should undeniably manifest him to be: wherefore if they allotted him any place at or after his death, but Hell itself, it must be either a Popish Purgatory, or such a middle place as some Papists assign to that Neuter Erasmus, betwixt Heaven and Hell, perchance some losty Gibbet or Pinnacle in the Air, whereon his Head and Quarters might be hanged up for a lasting Monument of his Treason in this kind: which they manifested him to be guilty of by these ensuing particular evidences.  
First, by his endeavours to set up and introduce all kind of Popish superstitious Idolatrous ornaments, furniture, ceremonies in our church formerly cast out of it upon the reformation: 
1.  In pursuit whereof, they first trailed this Romish Fox to his own Kennel at Lambeth, where having unkenneled, they chased him from thence by his hot Popish sent, to the Kings own royal Chapel at Whitehal & Westminster Abbey, from thence to the Universities of Oxford and Cambridge; from thence to Canterbury, Winchester, and most other cathedrals in England; and from them to our Parish Churches and Chapels, all which he miserably defiled, corrupted with Popish superstitious Crucifixes, Altars, Bowings, Ceremonies, Tapers, Copes, and other Innovations.  
To begin with his own Kennel at Lambeth: We shall first lead you by the hand 
His Popish & superstitious Innovations in Lambheth Chapel.  into his public Chapel there, a place devoted to God's worship, and evidence what Popish Superstitious, Pictures, Utensils, Vestments, Ceremonies, Innovations he there introduced, and constantly practised since his instalment in the archbishopric of Canterbury, never heard off in any his Predecessors days since the beginning of reformation in King Edward the 6th. and Queen Elizabeth's reigns.  
First, we shall manifest what Idolatrous, superstitious Popish Pictures were there newly repaired, furbished, erected by him in this Chapel, to the great scandal of our Religion, and encouragement of Papists in their Idolatry, contrary to our Statutes, Articles of Religion, Homilies, Jnjunctions, 
* Bishop jewels his defence of the Apology of the Church of England. 5. Part c. 5. Divis. 1. to 3 p. 551. etc. Reply to Harding Artit. 14. p. 496. to 518. Thomas beacons Relics of Rome & Catechism on the second commandment. Mr. Fox Acts & Monuments vol. 1. p. 167. 168. 255. vol 2. p. 388. 389. 394. 658. 669. 409. 410. vol 3. p. 992. to 993. with infinite others.  Writers, & the established Doctrine of our Church, wherein the matter of fact stands thus: In the beginning of Reformation by virtue of the Statute of 3. and 4. Ed. 6. c. 10. for the abolishing, defacing, and putting away of divers Books and Jmages then standing in any Church or chapel; of the several Homilies against the Peril of Jdolatry, then published by Authority, & of Queen Elizabeth's subsequent Jnjunctions (given by her as well to the Clergy as Laity of this Realm, by the advice of her most honourable Council in the first year of her Reign, for the advancement of the honour of Almighty God, and suppression of superstition throughout her Realms, Injunction, 2. 3. 23. 25. and Articles of inquiry thereon: Artic. 2. 45. which enjoined, All Pictures, Paintings, Images, and other monuments of Idolatry, and superstition to be utterly extinct, removed, abolished and destroyed, so that there remain no memory of the same in Walls, Glassewindows, or else where within any Churches or Houses: the Idolatrous superstitious Pictures set up in times of Popery in the Glassewindowes of the Chapel at Lambeth house, were among others defaced, demolished in such sort, that nought but a few broken imperfect fragments of them remained, peeced up with white incoherent Glass, and so continued altogether unrepaired, unfurbished, and utterly neglected, till this superstitious Arch Prelate was translated to the See of Canterbury after the death of Dr. Georg Abbot, as was attested by Sir Nathaniel Brent, Vicar General, Dr. Daniel Featly household Chaplin to Archbishop Abbot, and Mr. Pryn, who had been out in that Chapel, & exactly viewed it in Abbot's days and since: But no sooner was the Prisover at the Bar, W. Laud translated from London to Lambeth, but with all expedition & care, to his great cost [as appears by the Glasiers Bills] he caused these demolished superstitious Pictures in the Glassewindowes to be repaired, furbished, beautified, and made more complete and accurate with new painted Glass, than ever before, setting them up again in fresh lively colours, according to the very Pattern in the great Roman Missal, or Mass Book (which he had diligently noted with his own hand almost in every Page) so as no Chapel in Rome could be more Idolatrous, Popish, superstitious in regard of such offensive Pictures, than his at Lambeth, the particulars whereof, after (a late double serious view) were thus attested before the Lords upon Oath, by Mr. William Pryn, Mr. Pember (the Glazier who helped to repair and set them up) Mr. Dell the Archbishops own secretary: Mr. Browne (his joiner) Sir Nathaniel Brent, and Dr. Featley.  
That in the East Window of the Archbishop's Chapel at Lambheth just over the high Altar (there newly erected) consisting of five several Panes, there was in the middle pane in painted Glass, a large Crucifix, or Picture of our Saviour Christ hanging on the Cross, under which were the Pictures of a Skull, & of dead men's bones, with a Basket full of Tools, Nails, and Round about the Crucifix were the High Priests with their Officers an horseback, and some Soldiers with others who crucified Christ, & the 2. thiefs standing on foot; which portraiture was taken out of the very express pattern thereof in the Archbishops own Roman Missal printed Salamanticae 1589. p. 304. Under this Pane there were these latin verses in the Glass.  
Ecce Pater Mists, ubi Natus victimatristis,  
Certaque mer●orum Serpens Medicina Delorum,  
Defignant jesum mundi pro crimine casum.  
In the two next panes, were the two Thiefs hanging on two Crosses on either side of the Crucifix, standing in the midst: Under one was written in the Glass, Domine memento mei, 1634. Under the other: Descendat de Cruse, 1634. signifying the year when the Window was repaired; to wit, the very first year after his translation from London to Canterbury: In the two outtermost panes of this Window, there were the pictures of Abraham offering up his Son Isaac, and of the Brazen Serpent elevated on a Pole in the Wilderness.  
In the uppermost Window on the Southside of the Chapel, consisting of three panes of painted Glass newly repaired, there was the picture of Christ rising out of his grave, in the middle Pane, directly taken out of the portraiture of it in his forementioned Roman Missal, p. 326. with the Picture of jonah, coming forth of the Whale's belly, and of Samson carrying away the Gates of Gaza, in the other Panes.  
In the second Window on the South side having three panes, there was in the middlemost of them, the Picture of Christ, in fresh glorious Colours, ascending up into Heaven, with his Disciples and others kneeling down on their knees and praying to him: the pattern whereof was borrowed from this Missale Romanum, pag. 352. where you may view it to the life. In the two other panes was the picture of Enoch translated, and of Elias ascending up into Heaven in a fiery Chariot.  
In the third Window on the South side, consisting of three panes, in the middlemost was a glorious radiant Picture of the Holy Ghost in form of a Dove, descending on the Apostles in cloven tongues; the exact Idea whereof you may view at your leisure in his foresaid Roman Missal, pag. 360. whence he took this pattern. In the other two adjoining Panes were the Pictures of Gods giving the Law to Moses in Mount Sinai; and of fire descending from Heaven, at the prayer of Elisha.  
In the fourth Southern Window of three Panes, standing without the Screen of the Chapel (for no seats of Civil judicature, and so not Christ's tribunal, but only Ecclesiastical bawdy Courts by this Archprelates Canons must be kept within the body of any Church, under pain of an High-Commission Censure) was the Picture of Christ, with his twelve Apostles, sitting on his judgement seat, and judging the world, with sundry persons kneeling and adoring before him, at the Papists use to paint the same; under which there were these latin verses written.  
Munde miser, plora, judex est Christus, odora,  
Serve Dei gaude, Christo sub judice plaude.  
In the two outward panes were the Picture of King Solomon in his throne, disciding the controversy between the two Harlots, who was the true Mother of the living Child; and of David passing sentence against the Amalekite, who brought him tidings that he had slain King Saul.  
In the uppermost window on the North side of the Chapel, having three Panes, there was the Picture of Christ raising up Lazarus out of his Grave, and of God Himself raining down Manna from Heaven: Extracted out of the Popish Book of Pictures found in the Arch-Bishops private study, entitled, Imagines Vitae, Passionis & Mortis, D. N. jesu Christi, Printed by Boetius a Bolswert: Anno 1623. With the Picture and story of Elias raising the Widows, and Elisha the Shunamites Son.  
In the second North Window, was the Picture of the Virgin Mary, with Christ a sucking Babe in her Arms, and the Wisemen coming to and adoring Christ; borrowed from the Roman Missal, pag. 39 under which was this Inscription in the Glass, Omnes genetes quascunque fecisti venicut & adorabunt: In the outward panes were the Portraitures of the Queen of Sheba coming to visit Solomon, and of the Tribes of Israel coming up to Hebron to Crown David King with the Picture of Christ administering his last Supper to his Disciples, (which portraiture was derived from the Roman Missal, p. 181.) And the picture of an old man, with a glory round about his head, representing God the Father, striking Miriam with Leprosy.  
In the third North window, there was the History of the Annunciation, gloriously painted, the Picture of the Virgin Mary, and of the Holy Ghost, overshadowing her, and the Angel saluting her, together with the History and Picture of the birth of Christ, both taken out of the Roman Missal; pag. 16. 36, 39 Wherein were likewise the Pictures of the burning-bush, and of gedeon's Fleece. All these Idolatrous superstitious Popish Pictures, (lately broken and defaced by the Soldiers placed in Garrison in Lambeth House by reason of the great scandal they gave unto them,) were thus repaired and set up as new by the Arch-Bishops own special direction, at his proper charges, in his Chapel at Lambeth in the Year 1634. as appears by the Glasiers Bills found in his own Study at Lambeth, endorsed with the word, Paid. Master Pember the Glazier deposed, that the Archbishop caused his Master to repair the said Chapel Windows, and set up all those Pictures, paying him for that work: Mr. del the Archbishop's Secretary at tested, that the Archbishop thought fit to repair them, they being formerly defaced, and thereupon gave order for their reparation; And the Archbish. himself in answering this charge, confessed & justified the fact; alleging, that the Chapel at his coming to Lambeth lay so nastily, and the Windows were so peeced, and quite out of Order and reparation, that it grieved his very heart to see it in such a condition, so as he could not resort unto it to worship God with any comfort; whereupon he gave Order for repairing, renewing these Glassewindowes, and out of his fragments of the old painted Glass remaining in them, (not by the help of the Pictures in his printed Mass-book) he made a shift as well as he could, to make up the stories and representations formerly defaced, without any addition, but only of New-Glasse in leiu of the old that was demolished.  
Besides, Browne his Joiner being examined at the Lords Bar against his will, confessed upon his Oath, that in the Chapel at Croyden, there was an old broken Crucifix in the Window, which he by the Archbishop's direction caused to be repaired, and made complete; which Picture was there remaining very lately; for which work Master Pryn found the Glafiers Bill discharged by the Archbishop himself among other of his Papers.  
Now that this Archbishop being by his place Primate and Metropolitan of all Engl. principally entrusted with the care of Religion, who should of all other men be most vigilant against all Popish Idolatrous Innovations, even in his own principal Chapel at Lambeth, (whether many of the Nobility, Judges, Clergy, and persons of all sorts, as well strangers as Natives, usually resorted, and where most of our New Bishop● were commonly Consecrated,) should thus studuously and professedly repair, adore, and set up a fresh those Idolatrous, Superstitious, Blasphemous Romish Pictures, which were by virtue of our Statutes, Homilies, Injunctions purposely defaced and broken down, as Monuments of Popish Superstition & Idolatry, contrary to the Word of God, and the established Doctrine of our Church in the very beginning of Reformation, which had thus continued defaced during all his Protestant Predecessors times without the least renovation, restauration, and that by the help and precedent of the very Mass-book, making the Pictures in it the very Pattern to shape his Chapel windows by, (even after sundry complaints against such practices in and by sundry late Parliaments, and one Remonstrance in Parliament of this kind against himself, Anno 1628.) in open affront of our Laws, Homilies, Articles, Injunctions, Parliaments, Writers, to the great encouragement of Papists, the infinite scandal of all sincere Protestants, and ill example of divers others, both Clergy and Laity, (who generally imitated his example in repairing or new erecting in their Churches, Chappells, Colleges, Houses, the like unlawful Popish Idolatrous Images,) it can doubtless proceed from no other root, but a rotten Idolatrous Romish heart, and Traitorous endeavour to alter or subvert oun establishd Protestant Religion in a more audacious open way, than ever any Protestant Prelate before him durst attempt.  
But was this all the Popish superstition and furniture in this Archbishop's Chapel? Truly no, all other parts of it must be suitable to the windows, else there would neither be uniformity nor decency in it, according to his corrupt opinion; Wherefore,  
2ly. As he new moulded his Chapel Windows; so he likewise altered the ancient Communion Table; standing with the ends East and West, some distance from the Wall Table-wise, even from the beginning of Reformation till his coming to the Arch-Bishopricke without any Rail about it, into a New Altar placed Altarwise against the Wall, with the ends North and South, hedged in with a new costly Rail. Attested by Doctor Featly, Sir Nathaniel Brent, and Master Pryn.  
3ly. Upon this new Altar he had much superstitious Romish furniture never used in his Predecessors days, as namely, two great Silver Candlesticks, with Tapers in them, besides Basins and other Silver Vessels (with a costly Common Prayer-Bocke, standing on the Altar, which as some say had a Crucifix on the bosses) with the Picture of Christ receiving his last Supper with his Disciples in a piece of Arras, hanging just behind the midst of the Altar, and a Crucifix in the Window directly over it; expressly taken out of the very Caremoniale Romanum (found in the Archbishop's study, who was very well versed in it,) reform by Pope Clement the 8. Parisijs 1633. l. 1. c. 12. p. 69. 60. which prescribes thus; Supra vero in planitie Altaris adsunt Candelabra argentea, si haberi possunt, sin minus ex Aurichalco, aut Cupro aurato pulchre fabricata, etc. Et super illis Cerei albi, in quorum medio locabitur Crux ex eodem Metallo, & opere praealta, ita ut pes Crucis aequet altitudinem vicinorum candelabrarum, & Crux ipsa tota Candelabris superemineat cum imagine sanctissimi Crucifixi, versa ad anteriorem Altaris faciem. Quod si Altare parieti adhareat, applicari poterit ipsi Parieti supra Altare pannus aliquis caeteris nobilior & speciosior, ubi intextae sint DOMINI NOSTRI JESU CHRISTI, aut gloriosae Virgins, vel Sanctorum IMAGINES, nisi jam in ipso pariete essent depictae, & decenter ornatae, Pag. 71. Habeant quaelibet Altaria DUO CANDELABRA CUM CEREIS, & in medio, CRUCEM, CUM IMAGINE CRUCIFIXI, etc. Out of Pontificale Romanum: set forth by Pope Clement the 8. Antuerpiae, 1626. pag. 57 In the Rubric, De Consecratione Electi in Episcopum. Paratur Altare cum Cruse, & duobus Candelabris, & super illud Missale, & Pontificale, & pluviale album, etc. Page 280. 281. Vestiunt Altare tobaleis, & ornamentis benedictis, ponentes desuper Crucem & alia Ornamenta. And out of the Canons of the Popish Council of Aix, An 1583. (The only Canon I have met with for railing in Altars, from which the Archbishop borrowed both the Rails and furniturne of his New-erected Altar) which prescribes thus, (
* Bochellus Decreta Ecclesiae Gallicanae, lib. 4. Tit. 1. c. 80. p. 556. 557 ) Unumquoaque Altar, ubi Commode Episcopus fieri posse judicarit, SEPI ATUR OMNINO septo ferreo, vel lapideo, vel saltem LIGNEO, Quod septum ab Altari distet saltem polices septem. Nec vero septum illud Laicus ingrediatur, dum Missae sacrificium fit. Habeat unumquodque Altare propriam superlectilem, & ornamenta decentia, tum ad ejus cultum & usum, tum ad Missae sacrificium in eo Religiose decenterque peragendum: Altaria singula ornata sint Cruce in medio collocata, nisi aliquae sit Imago, & CANDELABRIS DUOBUS AD MINUS, uno a dextra, Altero a sinistra parte posito. He who would thus regulate and adorn his Altar, Chapel by the very Roman Ceremonial. Pontifical, and this Popish Council, contrary to our Statutes, Homilies, Injunctions, Canons, Writers, condemning Altars, Tapers Crucifixes, must certainly be a Papist, both in judgement, and practise, yea, a professed introducer of Popish superstition and Idolatry. This new Altar furniture of his, was proved and attested upon Oath by Sir Nathaniel Brent, Doctor Featly, Doctor Haywood (his own Popish Chaplain) who justified his Lord, that he did it in imitation of the King's Chapel at White-Hall, where he had seen not only Tapers and Candlesticks standding, but likewise burnnig (in the day time) on the Altar.  
Fourthly, As this Archbishop introduced an Altar, so likewise, a Credentia, or side-Table into his Chapel, covered with a large Towel or Linen Cloth, never seen, nor heard of there before his time, whereon the bread & wine intended to be consecrated at the Sacrament were first placed with a great deal of solemnity, before they were brought up to the Altar: After which the Archbishop's Chaplains being about to Consecrate the Elements usually repaired to this Credentia, and taking them from thence into their hands, made three low bowings or Genuflections to the Altar, and coming up unto it, offered up the Bread and Wine thereat upon their knees, & then laid them on the Altar; which Ceremonies were there used in the Archbishop's presence sundry times when the Sacrament was administered if not by his special Direction, yet certainly with his approbation, and without the least reprehension, as was proved by the several Oaths of Sir Nathaniel Brent, Dr. Featley, Mr. Cordwell (once servant to the Archbishop) Dr. Haywood also confessing he used this form of celebrating the Communion, and Consecrating the Elements in the Archbishop's presence. Now this Credentia (the very Name his own Chaplains gave it) or diminutive preparatory Altar, whereon the Bread, wine, Paten & Chalice must first be solemnly placed, & from thence removed advanced to & offerred up at the high Altar, is a mere Popish Vtensill, never heard of in any Protestant Church, nor in the Church of England since reformation; the very Name and Thing being prescribed and frequently mentioned in the Roman Caeremoniall, Pontifical, and Missal, but seldom or never in any other Authors; Witness this description of it. Caeremoniale Episcoporum l. 1. c. 12. p. 72. 73. 74. Restat ut de Mensa, seu Abaco, quam CREDENTIAM vocant pauca subijciamus. Ea vero IN MISSIS 
NOTE  TANIUM SOLENNIBUS PREPARARI SOLET, a larere Epistolae in plano Presbiterij, atque a periete parumper disjuncta, etc. Eius mensura regulariter erit palmarum octo in longitudine, in latitudine, quatuor vel circa, in altitudine quinque, vel modicum ultra, lineogue mantuli mundo superstrato usque ad terram circumcirca pendenti, contegetur. Super ea ponentur duo Candelabra cum cereis albis, & in ipsius medio Calix, cum Patena, Palla, purificatorio, & bursa corporalia continens, at que ibi proxince Hostiaria cum hostijs, & pelvicula cum ampullis vini & aquae. Pontistcale Romanum p. 75. Et propè Altare CREDENTIA p. 566. Parabitur Ecclesia, & Capellae, CREDENTIA, &c, and Missale Romanum, Ritus Celebrandi Missam, p. 15. Diaconus amovet Calicem, si est in Altari, vel si est in CREDENTIA, ut magis decet, etc. Now who but a professed Papist in heart and affection durst ever introduce such a gross Popish innovation into his own Chapel, not used in any other place but it, except in Popish Churches in foreign parts, ot the Queens 
* 
See Ribadeniera Flevers des vies des Saints pars, ●ap. 104.  
Apres Compline et Matines', il visi oit, tous les Rutols de 〈…〉 Eglile, faisant a chacun une Prostration et reverence.   own Chapel here, & that by direction of the Roman Ceremonial, Pontifical, Missal?  
5ly. This Archbishop not content to introduce these former innovations, himself & his Chaplains in their ingress and egress used very low incurvations to the Altar, and at their approaches to it to Celebrate the holy Sacrament, or Consecrate Bishops, & in their returns down from it, they used three very low bowings or duckings of their heads and bodies to the Altar, never used in his Predecessors days, as was proved by the Oaths of Sir Nathaniel Brent, Dr. Peatl●y, Mr. Cordwell, and acknowledged by D. Haywood, the Archbishop's Popish Household Chapline, a constant practisser of these Ceremonious incurvations; directly derived from Popish Bishops, Priests Munks, missals Ceremonials. Pontificals as is most apparent.  
First, by Fryet Raymond of Rochfort, (one of the first inventors and practitioners of these (
* Apud Bochellum Decreta Eccles, Gal. l. 4, Tit. 1. c. 81. p. 558. ) Altar-Adorations that I have read off,) who in his Summula f. 142. writing of the form of the Priests celebrating the Mass at the Altar prescribes thus.  
— Caliciquoque Vinnm  
Infundas, & aquam; tunc te CURVABIS AD ARAM.  
id est, inclinabis Altari; writes the interliniarie Gloss thereon.  
2ly. By Odo Parisiensis in a Popish Synod, (the only Council I have, met with prescribing this Ceremony. * Summareverentia & honour inaximus sacris Altaribus exhibiatur, & maxim ubi sacrosanctum Corpus Domini reservatur, & Missa celebratur.  
3ly. By Missale Romanum, Ritus celebrandi Missam; where I find these clauses, De ingressu Sacerdotis ad Altar: Sacerdos si contigorit eum transire ante Altare majus, 
Salamantinae 1588. 8. 9 21.  capite cooperto faciat ad illud reverentiam; si ante locum sacramenti, genuflectat; cum pervenerit ad Altar, stans ante illud in infimo gradis, Altari, seu Imagini Crucifixi desuper posito PROFUNDE INCLIN AT. Si autem in eo sit Tabernaculum sanctissimi sacramenti, genuflectens debitam facit reverentiam. De principio Missae, We have this further Directory, Sacerdos quam primum descenderit ad infimum gradum Altaris, convertit se ad ipsum Altar, ubi stans ante illud junctis manibus ante pectus, detecto capite, facta prius CRVCIVEL ALTARI REVERENTIA, erectus incipit Missam: Deinde caput seque profunde ALTARI INCLINANS, dicit, confiteor Deo, etc. Subdiaconus retro post celebrantem facta ALTARI GENV●LECTIONE, etc. And Ordinarium Missa, p. 256. Sacerdos cum ingreditur INCLINAT CAPUT AD ALTAR.  
4ly. By Caeremoniale Romanum, p. 203. Facta prius Altari reverentia, l. 2. c. 17. p. 257. Diaconus celebraturns cum Ministris, & facta reverentia Altari cum genuflexione, si ibi aderit sanctissimum sacramentum, sin minus, cum profunda capitis inclinatione etc. ascendet ad Altar. And p. 67. ante altare majus Caput Cruci profunde inclibit. etc.  
5ly, By Missale paruum pro Sacerdotibus in Anglia itinerantibus, Printed Anno. 1623. Ordo Missae, p. 19 Sacerdos paratus cum ingreditur ad Altar, facta illi debita Reverentia, p. 29. Profunde inclinatus ante Altar, etc.  
6ly. By the ancient Roman Order, published by George Cassander in his Works, p. 118. to 130. where I find these frequent expressions, Pontifex inclinans se paululum AD ALTAR: Altari inclinans: Adorato Altar: pertransit Pontifex in caput School, & in gradu superiore inclinato capite ad Altar: & salutat Altar. Sacerdos quando dicit, supplices te rogamus; humiliato capite inclinat se ante Altar. Subdiaconi ad Altare progredientes simul se inclinant coram eo, etc.  
These, with the 
* See the Archbishop's speech in Star chamber. p. 47. 48, 49.  Black Book of Windfor, made in the darkest time of Popish superstition and Idolatry, were the several precedents and Authorities whence this Arch-Prelate borrowed this Idolatrous Ceremony of bowing to his New erected Altar, and the Crucifix on, or over it in the Glass window, never used nor enjoined before his time in any Protestant Church, nor approved by any ancient Protestant Author that can be produced, (
* De hay jyns Cole from the Altar and Antidonum Lincolniense. Dr. Pocklington, Reeve, Shelford and others. ) but some late Creatures of his own, whom he set on work to justify it in Print, though condemned by many as Popish and Idolatrous.  
7ly. He likewise introduced Gaudy Romish Copes into his Chapel (never used in any his Protestant Prodecessors times,) wherein his chaplains usual Consecrated and Celebrated the Sacrament there, wearing them likewise at the solemn consecration of Bishops, as was witnessed upon Oath, by Sir Nathaniel Brent, Dr. Featley, and Master Cordwell; Dr. Haywood the Archbishop's Chaplin confessing at the Lords Bar, that himself did usually celebrate the Sacrament in Lambheth Chapel in a Cope; Now these Gaudy Copes were directly derived from the Papists Wardrobes as well as his other Chapel furniture, witness Caeremoniale Romanum, l. 1. c. 16. p. 85. 87. Pontificale Romanum, p. 357. 358. De Benedictione sacerdotalium judumentorum and Thomas Beacons Relics of Rome.  
8ly. This Archbishop brought in Standing up, at every recital of, Glory be to the Father, etc. after every Psalm and repetition of it, together with, Very lowly bowing of the head and knee at every recital of the name of jesus, never there practised in his Predecessors days, as Dr Featley, and Sir Nathaniel Brent deposed. The first of these was derived from Ordo Romanus, de Officio Missae: apud Georgij Cassandri Opera Parisijs 1616. p. 98. The latter (
* See Lame. Giles his Haulting: Anti-Armianisme p. 191, Appendix, and Queeres concerning Bowing at the name of jesus. ) of bowing at the name of jesus from, Pope Gregory the tenth. who first introduced and prescribed it, Sexti Decretalia lib. 2. Tit. 3. c. 2. from the Popish 
* Laurentius Surius council Tom. 3 p. 6. 741. 810.  Councils of Basil, Sennes, Augusta, with others, which enjoin the use of it, and from Caeremoniale Romanum, l. 2. c. 8. p. 206. which directs and prescribes thus, Diaconus prosequitur Evangelim, & cum profert Nomen jesu, vel Mariae INCLINAT SE, sed profundius cum dicit, jesus; quod ET OMNES FACIUNT.  
8ly. He erected a new beautiful pair of Organs in this Chapel, which had none before: attested by Dr. Featley, and Mr. Pryune, (now Organs were first brought into Churches by (
* Platina in vita ejus, Volateran Thomas Beacons Relics of Rome, ch. Of the Ornaments of the Church: Of plainsong, Pricksong, Organs, and singing in Churches. Histriomastix p. 283. to 287. ) Pope Vitalian, and promoted by other Popish Prelates;) and withal he brought in such chanting to them as is expressly prescribed is Caeremoniale Episcoporum, set forth by Pope Clement the 8. lib. 1. c 28. De Organo, Organistis, & Musicis seu Cantoribus, & omnia per eos servandain divinis; the only Directory by which his Chapel with all our Cathedral Organ-playing and Chanting were regulated; as those who will peruse that Chapter, and compare it, with our late Cathedral Music, will at first acknowledge.  
Finally this Arch Prelate brought in all manner of Popish Consecrations into his Chapel, never heard off, nor used in his Predecessors days; as Consecrations of all sorts of Altar-furniture, Vestments, Flagons, Chalices, which himself (arrayed in a Gaudy Cope) there solemnly Consecrated; attested upon Oath by Mr. Samuel Bordman a reverend Minister; who deposed at the Bar to this effect. That he having private intelligence of an extraordinary solemn Consecration of some Flagons and Chalices brought from other Churches, intended to be Consecrated by the Archbishop at Lambheth Chapel, repaired thither to see the manner of it, being new and strange to him, which was performed in this manner. In the midst of divine service the Archbishop and his two Chaplains in their Surplices, coming out of their seats, and bowing very low, several times one after another to the Altar, went up unto it; where the Archbishop putting on a very gorgeous rich Cope, and bowing several times with his Chaplains to the Altar, read thereat a parcel of scripture, used at the Consecration of the Temple; which done, there were divers Flagons and Cups delivered to the Archbishop; who setting them down upon the Altar, used a form of prayer, wherein he desired God to bless and accept of these Vessels; which he severally touched, and elevated, offering them up to God. Now this form of Consecrating Chalices, Flagons, Altarclothes, and other furniture of the Altar, is expressly prescribed, in and taken out of the Missale Paruum pro Sacerdotibus in Anglia Jtinerantibus, p. 145. to 152. & Pontificale Romanum p. 355. to 376. in both which there are particular Chapters and setformes, De Benedictione sacrorum vasorum, & aliorum Ornamentorum in genere; De Patenae & Calicis Consecratione: with sundry solemn consecration prayers, and these two special Collects among others for that purpose, which it is likely the Archbishop then used at this consecration.  
Exaude, Domine Pater clementissime, precos nostras, & haec purificanda vasa & Ornamenta sacri Altaris, atque Ecclesiae tuae sacri ministerij usui praeparata, benedicere & sanctificare digneris; Per Christum Dominum nostrum, Amen.  
Omnipotens sempiterne Deus, I quo omnia immunda purgantur, & in quo omnia purgata clare scunt, supplices Omnipotentiam tuam invocamus, ut ab his vasis & ornamentis quae tibi offerunt famuli tui, omnis spiritus immundus confusus longè discedat, & per tuam benedictionem ad usum & ministerium sancti Altaris, & Ecclesiae tua, sanctificata permaneant, per Christum Dominum nostrum, Amen.  
All these most palpable Idolatrous, Romish superstitions, Innovations, did this Archbishop publicly introduce and practise in his own Chapel at Lambheth, to the great triumphing of the Popish, the vexation, scandal of the Protestant party, though all directly taken out of the Roman Missal, Caremoniall, Pontifical, the Decrees of Popes, of Popish Counsels; and how soon he would have there introduced the very Mass itself, had not the Scotish troubles interrupted his designs, his own Notes of approbation written in the Mass book, his framing the Scottish 
* See A Necessary Introduction to his Trial. p. 15●. to 164.  new Liturgy by it, with the ensuing particulars, will abundantly evidence un to all the world, to his most just condemnation and eternal infamy.  
At how great cost he was to make these Innovations & Alterations in his Chapel, will be most clearly evident by the Glasiers, joiners, Painters, several Bills, seized, in his Study all Lambeth; It appearing by Mr. Butler, the Glasiers Bill that the mending and new painted Glatte of the East window wherein the Crucifix was, amounted to 40. l. 8. s. 6. d. the mending and repairing of two other Windows in the North and South side of the Chapel, to 72. l. 7. s. 6. d. & of two other Windows 35. l. 11. ●. By Mr. Brownes the joiners' Bill, that the Altar Table in the Chapel cost him 1. l. and the Rail about it, 15. l. By Mr. Bab the Painter's Bill, that the Guilding and Painting of his new Organs there, & of the ledg over the Altar, cost him no less than 17. l. 15. s. besides all the rest of his Altar Furniture, Copes, Hangings, Organ-pipes; so devoted was he to his superstitions, that he would spare no Costs to promote them.  
2ly. We shall pursue and trace this Romish Fox from his Chapel and public, to his Study and private devotions: Mr. William Pryn, and Mr. William Bendy of Lincolns-inn deposed, that they being employed to search the Archbishop's study, and private Closet at Lambeth; found these observable particulars therein.  
First, An English Bible of the last translation in Quarto, with a rich embroidered Coverlying on his Study Table; having a goodly embroidered Crucifix on the Cover thereof; a fit object for his superstitious eyes, but very incongruously fixed on this sacred Book, which so frequently in the * Old and New-Testament condemns all 
* Exod. 20, 4, 5 Leu. 26. 1. Deut 4. 14. to 25. 1. 5. 8, 9 Isay 2. 20, etc. 30. 27. c. 31. 7. c. 44. 9 etc. Hoses 14. 8. Rom. 1. 23. 24, 25. 1 john 5. 21.  Images and Crutifixes.  
Secondly, A Popish Book neatly bound up in Turkey Leather with guilt leaves, entitled, Imagines Vitae, Passionis & Mortis, D. N. Jesus Christi, printed by Boetius a Bolswert, 1623. Cum gratia & Privilegio: beginning with the Picture of the Annunciation, and concluding with the Assumption of the blessed Virgin containing in all 74. Idolatrous superstitious Pictures of Christ, and the Virgin Mary (all which were licenced by the Archbishop's Chaplain, yea bound up in our English Bible, and New Testaments by this Archbishop's privity and consent, as shall be hereafter attested in its place:) Between the leaves of this Book, there were 12. several loose Pictures in fine Vellum, about the bigness of playing Cards of the largest size, gloriously and curiously guilded, and set forth with most exquisite colours, some having one, others, two or three Pictures a piece in them of Christ and the Virgin Mary in several shapes and forms, with glories about their heads, and sometimes Crosses on their backs, and the Holy Ghost in form of a Dove; pretty Babies for young children to play with, but most insufferable Puppets, for an Old childish superstitious Archbishop seriously to dote on, if not to reverence, adore, and kindle his private devotions by.  
Thirdly, two great Folio Roman missals, or Masse-Bookes of the largest size neatly guilt and bound up: the one of them printed Antuerpiae 1630. having two guilded Crucifixes on the outside of the Cover, with many Idolatrous Pictures of Christ, Crucifixes, etc. printed within it accurately cut, in Copper pieces; The other printed Salamanticae: 1589. with a Gregorian Calendar. Which Calendar of this Roman Missal, the Archbishop had much noted with his own hand, adding divers new Saints-days unto each month out of Caluifius his Chronicle; to which he likewise referred the times of his own advancement, of King Charles his voyage into Spain, and his return from thence: Noting almost every page of his Roman Missal with his own hand, and quoting Micrologus to it by way of approbation, observing wherein they accorded or varied; no Book in his Study, being so diligently noted with his own hand as it; A sufficient manifestation of his good affection to and approbation of it. A grand Encomium for a Protestant Archbishop.  
Fourthly, A Pontificale Romanum, in a large Folio Volume, Clementis 8. Pontificis Maxims jussu restitutum at que editam, Antuerpiae 1627. curiously guilt and bound up in Turkey Leather: and a Caremoniale Episcoporum, Jussu Clementis 8. Pontificis Maximi reformatum, in a large Folio, neatly bound, printed Parisijs 1633. out of which two Books and missals the Archbishop borrowed all his late Popish superstitious Pictures, Ceremonies, Innovations, imitating their directions to an hair's breadth, as his principal Canons and directories.  
Fifthly, twenty two small Popish Hours of our Lady, Breviaries, manuals, and Prayer Books, standing all together in a blind corner of his study, many of them curiously bo●d and guilt with Crucifixes on their Covers: answering the exact number of h● 22. pretended Converts to our Religion, who for their own private advantage could easily close with such a Romish Prelate; who came so near unto them ●n all the forementioned and subsequent particulars.  
Sixthly, A B●● of his own private prayers and devotions, all writ with his own hand, many of them extracted out of the Roman Missal; Breviary and Hours of our Lady, all of ●●em reduced under Canonical Hours of Prayer, after the Romish Garb, witness ●●ge 1. to 8. thus entitled over head: Officium quotidianum; and Hora prima; ●ra tertia, Hora sexta, Horanona, Vespers, Completorium, Bedtime, & Nocte si Vig●s, pag. 8. to 104. (seven times over a piece, for every day of the week:) his p●yer for the sick, p. 210. 114. Noted by him to be In missa pro infirmis, page 88 His prayer at the laying of the first stone in a Chapel, pag. 220. His prayer at the Altar when he Consecrated Priests, page 155. Another prayer, Dum Altari adsto, a● the Sacrament; and whiles he fell down and lay prostrate before it, with others o● this nature.  
All these compared together are a sufficient demonstration that this Archbishop Studies, affections, intentions, devotions, were altogether superstitious, Romish, Idolatrous, f●●ly symbolising with the Church of Rome, but wholly discrepant from out own a●● all other reformed Churches.  
Thirdly We shall follow him from his study and private Closet unto his public Gallery, wherein, among others, there were these three superstitious Pictures, seized and brought into the Lord's House, attested by Mr. Pryn, and Master Vaughan, who found them in his Gallery. First, a glorious costly Picture in a very large frame of the four Fathers of the Church, Saint Ambrose, Saint chrysostom, Saint Austin and St. Herom, all in their Pontificalibus, with the Picture of the Holy Ghost in form of a Love, hover over their heads, and from his beak distilling the rays streams, and influences of his graces severally upon them.  
Secondly, The Picture of the Cross, and of our Saviour Christ all bloody, newly taken down from his Cross, with many shaven-Crowne Friars, and Nuns in their Habits standing and kneeling round about him.  
Thirdly, Another Picture of Christ on a Ladder, with Priests, Munkes and Popish Prelates about him.  
In few words, He who had so much Popish Idolatry and Superstition of all sorts in his Chapel, Study, Gallery, as all these forementioned particulars amount unto, must doubtless have not only some sparks but flames of Popery, and Romish affections, intentions in his heart.  

2. His Popish Innovations in his Majesty's Chapel at White-Hall.  Secondly, Having hunted this Popish Vermin from place to place in his own Kennel, and bolted him out thence, we shall next pursue him from Lamb cross the Thames, to the Kings own Royal Chapel at White-Hall; where upon his coming to be D●●e of his Majesty's Chapel, and after that Archb. of Canterbury, he introduced, bowing to the Altar, himself there constantly practising this Ceremony, at his ingress, egress, (a Lane being made for him to see the Altar, and do his Reverence to it) and at all his approaches towards or to the Altar; which bowing and Veneration his Majesty's Chaplains were there likewise enjoined by him to practise: and by his means in Passion week in the years 1636. 1637. etc. a rich large Crucifix, embroidered with Gold & Silver, in a fair piece of Arras, was hung up in his Majesty's Chapel over the Altar, to the great scandal and offence of many. For proof whereof (so experimentally known to most of the Lords and Courtiers, who were eye-witnesses of and disliked it,) Sir Henry Mildmay, Knight, a Member of the House of Commons, and Master of the Jovell House, was produced; who deposed as followeth.  
That before the Archbishop came to be Deane of his Majesty's Chapel, there was little or no bowing at all used by any to or towards the Altar, except only at St. George his Peast, when the Knights of the Gartor, going up to offer at it, made a civil kind of obeisance towards it, not out of any religious respect, but at a 〈◊〉 Ceremony anciently used by them only at this solemnity, and by those of the Garter 〈◊〉: But after he came to be Deane of the Chapel, he constantly used bowing to the 〈◊〉 at his ingress, egress, and approaches to the Altar, causing his own and His Mastiffs Chaplains to do the like: That after he become Deane of the Chapel, for two three years togegether or more, there was in Passim work a piece of Arras with a 〈◊〉 embroidered Crucifix, the full length of a man, hanged over the Altar on 〈…〉 Chapel at White-Hall, which was never done before in his memory, nor in the memory of any Courtier that he could hear of which Crucifix he believed was never ther● used since King H. the 8. his Reign, till of late, That this gross notorious Innovation ●ave great scandull and general offence to many well-affected Courtiers, who spoke mu●● against it, and to himself in particular, who openly complained of it to the King, and sp●ke to the Archbishop himself about it; yet it continued there sundry Passion weeks. And to manifest the truth hereof more clearly to all the world, the very Crucifix itself was by special order sent for, and brought into the Lord's House by the sergeant of the Vestry at White-Hall; who likewise attested the hanging of it up ●ver the Altar in His Majesty's Chapel in the Passion Weeks; It was very large rich, naked, scandalous, offensive, never used since the Reformation, but only in ti●es of Popery; yet this most scandalous Idol did this Arch-Prelate cause to be tha● hanged up in His Majesty's Chapel as a pattern of imitation for all others, well nowing the ancient Proverb to bean experimental truth.  
* Claudian.  Regis ad exemplum 〈◊〉 componitur orbis, etc. 
When he hath thus introduced these Romish Innovations into his Majesty's Chapel; then the Altar, Crucifix, & other Innovations in his Royal Cha●●el must be made the Canon whereby to regulate all Cathedral and Parochial Churches, and so declared publicly in print, by himself & his Confederates both in an Order made at the Council Table concerning the placing of the Table in Saint Gregonies Church Altarwise, 3. Novemberis 1633. by this Archbishops own procurement, (published by Doctor Heylen his Greature, in his C●ale from the Altar, page 62. and Antidotum Lincolniense, cap. 2. page 62, 63.) by Peter Heylyn in his Coal p. 27. Antidotum Lincolni: cap. 2. p. 29. to 67. his Moderate answer to Henry Burton p. 57 176. by Christopher Dew in his answer to Mr. Henry Burton cap 20. p. 191. & the New Canons 1640. can. 7. Now what a capital transcendent offence this was in this Arch-Prelate (principally entrusted with the care of Religion,) contrary to his trust and duty to introduce these scandalous Innovations into His Majesties own Royal Chapel will appear by these particular. First, that hereby he made the world believe. His Majesty was a public countenancer of these Popish Innovations and 〈◊〉, making him a Royal open Patron of them, as much as in him lay: contrary to his own printed Declarations to all his loyal Subjects before the 39 Articles, and after the dissolution of the Parliament, Anno 16●8, Wherein he professed, he would never 〈…〉 in the least degree to Popery, or superstition. Secondly, That he hereby give just occasion both to Protestants and Papists at home and in foreign parts, openly to report and believe that we were now relapsing to those ancient Romish superstitions, Idolatries, corruptions we had formerly spired one. 3ly. That hereby he endeavoured to corrupt his Majesty; his Nobles, Courtiers, Chaplain, and by consequence all his dominions in their Religion, Fourthly, That by this means he perverted, seduced many thousands of His Majesty's subjects, who from this pattern fell to a studious practice of bowing to Altars. ●●erecting; Altari 〈◊〉 in most Chappells Church's by degrees. Fifthly, That hereby he scandalited, discouraged, grieved the well affected Protestants, both at home and abroad; encouraged, hardened Papists in their superstitions, and gave them great hopes of a speedy alteration of religion, 〈◊〉 they seconded with all their power and policy: Sixthly, That by this practice he engendered great discontents, 〈…〉 misunderstanding 〈◊〉 ●is Majesty and his subjects; which could never yet be, cordially reconciled since that time, but have grown wider every day almost to the utter ruin of our three whole kingdoms.  
To the former evidence, this further memorable testimony was subjoined by way of corroboration and aggravation.  
Mistress Charnock (a Gentlewoman of good quality) and her Daughter jointly deposed before the Lords, that on Maundy Thursday, about 6. years since, they being at Whitehall with some other of their friends, whereof one was a Papist, went into the King's Chapel there to see it, where they saw an Altar with Tapers, & other Furniture, on it, & a Crucifix over it: whiles they were in the Chapel Dr. Browne of Saint Faith's Church under Paul's, (than a Dean, & one of the King's Chaplains,) with his Curate came together into the Chapel, and bowed three several times almost to the ground, to the Altar and Crucifix, as they all conceived, and then kneeled down on their knees before them. A little after there came two Semenary Priests into the Chapel, and bowed down very low three several times to the Altar and Crucifix over it (as they apprehended) just in the very same manner as Dr. Browne and his Curate did, and then kneeled down before the Altar and Crucifix, for a little space, as they had done. At which strange sight, Mistress Charnocke very much admiring, said to those in her company; I never thought to have seen such a sight, that our own Ministers and Popish Priests should thus repair one after another into the King's Chapel, and use the selfsame bowings, gestures to the Altar and Crucifix, as if they were both agreed: Whereunto the Papist presently answered, there is no such odds and difference between you and us as is conceived; which one of the Semenary Priests overhearing, used the like words; adding further, Gentlewoman, you need not wonder at our bowing and kuteling, (to the Altar and Crucifix) for you see that Ministers of your own Coat and Religion do the like: and so they departed.  
Now what a Capital Crime, & Treason this is for an Archbishop, entrusted with the care of Religion, to bring in such Crucifixes, Ceremonies, Innovations into his Majesties own royal Chapel, as should invite even his Majesty's Chaplains, and Popish Semenary Priests thus openly and promiscously to resort into it to commit Idolatry with them; and there to use the very self same bowings, adorations to the Altar, Crucifix, as Priests themselves usually exercised, and openly upbraid us with, to the great offence and scandal of his Majesty's Protestant Subjects, was humbly submitted to the saddest consideration of his judges, and all that heard this evidence,  
3. lie. We shall next follow this Romish Fox from White-Hall to Westminster Abbey; where in january 1625. he exercised the Office of Doane of Westminster at his Majesty's Coronation 
His Popists Innovations at Westminster Abbey at his Majesty's Coronation.  putting Bishop Williams (then real Dean thereof) from this Royal service incident to his place. In this solemnity of high concernment, we shall give you a short information what he did with reference only to Popish superstition and Innovation: In general, he compiled the form of his Majesty's Coronation different from that of K. Edward the 6th. and King james: inserting some prayers & Ceremonies into it out of the Roman Pontifical. That himself compiled it, appears by 
† See the Breviat of his life p. 7.  his own Diary, and the original Copy corrected with his own hand, of which hereafter in its proper place: In particular.  
First, he caused all the R●brickes in this New form of Coronation to be written in red Letters, as they are in the Roman Pontifical para 1. p. 163. etc. whereas all formet, manuscripts of Coronations, found in his Study, were written only with black Ink, as appeared by the Books themselves, (writ in times of Popery & since) and by Master Prynnes attestation, who perused them all.  
2ly. He specially inserted this Note into the Margin of the Coronation Book. All this Unction was performed IN FORMA CRUCIS, AND THE OLD CRUCIFIX among the Regalia, STOOD ON THE ALTAR of which no mention ●● made in the Coronation of K. Edward the 6th. or King James: Which form of anointing the King after the form of a Cross, is directly taken out of the Roman Pontifical. parts. De Benedictione & Coronatione Regis: p. 167. Post hoc Metropolitanus intinget pollic ●●● dextrea manus in 〈…〉 & INUNGIT IN MODUM CRUCIS illius brachium dexterum, etc. And that the old Cross, used only in times of Popery, should it this royal solemnity be placed on the high Altar, among the King's Regalia (as its usual in foreign Popish cathedrals and Altars if we may credit, 
† Page 69. 70. 9 43. 78. 110. 157, 162. 165.  Ceremoniale Episcoporum, and the several Portraitures in it) was a sad Omen at the consecration of a Protestant King, to inure, if not enamor him with such Popish superstitions in the very beginning of his reign.  
3ly. The Oil wherewith he was anointed (as appears by the marginal Notes) was solemnly consecrated by a Bishop: which Consecration of the Oil is a mere Popish Relic, as appears by Pontificale Roman● de Benedictione & Coronatione Pegis; Thomas Beacons, Relics of Rome, Bochellus, Decreta, Eccles. Gal. l. 5. Tit. 2. & l. 2. Tit. 6.  
4ly. He inserted divers Prayers into the form of the King's Coronation taken verbatim out of the Roman Pontifical; Among others, this ensuing Prayer (which you shall find in Latin in the Roman Pontifical. p. 171.) used at the King's inthronization after his unction, tending to the advancing of the Bishops and Clergy above the Laity.  
Stand and hold fast from henceforth, the place to which you have been heir by the succession of your Forefathers, being now delivered unto you by the Authority of the Almighty God, and by the hands of us, and all the Bishops and servants of God; and as you see the Clergy to come nearer to the Altar than others, so remember that in places convenient you give them greater Honour; That the mediator of God and man, may establish you in the Kingly Throne, to be the mediator betwixt the Clergy & the Laity and that you may reign for ever, with jesus Christ the King of Kings and Lord of Lords, who with the Father & the holy Ghost liveth & reigneth for ever, Amen.  
4ly. Popish Master john Cousins (as appears by the Marginal Notes) when the Prayers appointed for the Coronation, were there read, kneeled behind the Bishops, giving direction to the Choir when to answer: acting the Office of the Master of Ecclesiastical Ceremonies; whose Office you may read at large described in Caeremeniale Epescoporum: Lib. 1. c. 5. p. 19 De Officio Magistrarum Caremoniarum.  
5ly. After the Coronation ended, this Archbishop voluntarily of his own accord offered the King's Regalia on the Altar in a Popish man, without any Rubric or direction, as appears by this passage in his Diary written with his own hand Feb. 2. 1625. Solemnbus fivitis in ●●ield magis West●con. quum tradidit mihi in manus Regalia quae in Ecclesia B. Petri West●●on servantur: de novo dedis Gladium Cortanam dictum, & duos alos qui coram Ree● eo die deferbantur ut servar●utur cum reliquis infignibus; in Ecclesiam Redij, ET, AD ALTARE SOLENNITER O●TVLI NOMINE REGIS, & cum aliis reposui.  
Certainly had this Archprelate been inflamed with any such extraordinary real to the Protestant Religion, as he pretended, he would not have introduced so many Popish Caeremonies out of the Roman Pontifical, into his Majesty's solemn Coronation, but utterly excluded them out of the form of Coronation he then compiled: Ex Cauda Draconem you may take a scanding of this Dragon by his Tail, who endeavoured to poison his Majesty as much as in him lay, with Romish superstitions in his very Inauguration to his Crown the sad effects whereof, we have since experimentally discerned to our sorrow and greatest grief.  
4ly. We shall in the next place follow this little Fox in his Romish Procession, 
4 His Popish Innovations in the Universities of Oxford and Cambridge.  from Westminster, to our two famous Universities of Oxford and Cambridge, whose Crystal Fountains he extraordinarily poisoned with Popish superstitions, Innovations, Caeremonies of all 〈◊〉, and in them our Church and State.  
Before this pragmatical Archprelates advancement to be a Prime Favourite in Court and supreme, controller of all Ecclesiastical affairs in our Church, our Universities had neither Crucifixes, nor Jmages, nor Altars, nor bowing to Altars, nor Copes, nor Latin service, nor any such Relics of Rome to pollute them, or corrupt young Scholars with the superstitious Rites and Caeremonies of the Babilonish Strumpet; but no sooner was he become a Royal favourite, Privy Councillor of state, and Dominus factetum in Church and Republik, but by his pestiferous influence, practices, and example these Popish weeds sprung up a pace by degrees in these choicest Seminaries of Piety and literature, till they quite overspread them at the last.  
We shall begin with the University of Oxford, whereof by indirect means this Prelate procured himself to be elected Chancellor, upon the death of the Right Honourable Will. Earl of Pembroke, in Apr. 1630. whose Noble brother (now Chancellor thereof) was then really elected by most voices, though miscalculated by practice in the scrutiny by this Prelate's Creatures. What alterations were there made upon his advancement, and Chancellorship, will appear by these subsequent depositions given viva voce against him at the Lords Bar.  
Sir Nathaniel Brent deposed; that before this Archbishop came to have power in this University and to be Chancellor thereof, there were no Copes, Altars, nor Communion Tables turned and railed about Altarwise in Churches or Colleges, nor any bowing to or towards the Altar, nor any Crucifixes but such as were either defaced, or covered over with dust, and quite neglected; but since his being Chancellor the Tables in all or most Churches, Colleges were turned into Altars, or railed in Altarwise, and usually bowed unto; the old Crucifixes repaired, adored, and new Crucifixes set up where there were none before; yet he never heard that the Archb. disliked or reproved the same, though he was Chancellor, and saw these Innovations, but liked them very well: That since the Archb. was Chancellor there was a New Church-Porch built to St. Mary's Church, (at the charge of Dr. Owen, since made a Bishop;) where was none before, standing in the very heart of the University towards the street, to which Church all the University resorted; in the front of which Porch was a statue of the Virgin Mary cut in stone, with the Picture of a child in her Arms, commonly taken to be the Picture of Christ.  
Master Corbet, a Fellow of Merton College deposed; that in the Year 1638. the Archbishop being Visitor of that College began his Visitation there, by Sir john Lamb his Deputy that one Article propounded to the Warden and Fellows was this; Whether they made due Reverence (by bowing towards the Altar or Communion Table,) when they came into the Chapel? That himself and Master channel were enjoined by the Visitors and Commissioners to use this Ceremony; but they refused to do it: Whereupon Sir john Lamb pressed them very much to practise it; but they still refused, propounding their reasons against it; then he threatened him for it in particular. After this Dr. Frewin Vicechancellor of the University told him, that he was sent to him from the Archb. he being then Proctor, pressing and requiring him as from the Archb. to use this Ceremony in regard of his place else it would be ill taken. Afterwards the Archb. sent injunctions to Merton College whereof this was one: Habeant debitam Reverentiam ad mensam Domini; where by he meant this bowing to the Altar, as the Visitors and common practice expounded it: the Visitors afterwards questioning those who bowed not; That this course continued till this present Parliament, and was generally practised at Saint mary's, and throughout the University. He further testified, that in Magdalen College, there was a Crucifix placed over the Communion Table, and Pictures in the Windows; and a new Crucifix set up in Christ-Church; none of which Innovations were there heard of before this Archbishop's time.  
Master William Bendy, witnessed upon Oath, that in the Year 1637. Since the Archbishop was Chancellor of Oxford, there was a statue of the Virgin Mary With a Child in her Arms, set up in the front of Saint Mary's Church-Porch towards the open street; which gave great offence to many: That there was a Crucifix set up in Lincoln College and a Picture of the Holy Ghost another Crucifix in Christ-Church; another in New-Colledge, and the like in divers other Colleges, That Latin Prayers were enjoined to be used in Lent, and Studients to be present at them: That the Tables in most Churches, Colleges were turned into Altars railed in Altarwise and bowed to: That in some Colleges they used Copes, and he heard a stranger who had been a Traveller say, that one of the Copes he saw at Oxford was just like that he had seen at ROME on the POPE'S back.  
Master Nixon one of the Aldermen of Oxford deposed viva voce, that there was a Picture of Stone set up in the New-Church porch at Saint Mary's Church towards the high Street, of a Woman holding a Babe in her Arms, which they called the Picture of the Virgin Mary and Christ, (standing almost opposite to his House) which was very scandalous, offensive both to him & others: that himself had seen some passengers as they road along by it, to bow very low to their Horse's manes, and put off their Hats unto it: that he observed one Passenger, both going and returning to bow thus unto it, and put off his Hat, who (as he heard) belonged to the Portugal Ambassador, and was a Papist; that there was one who kneeled down before this Image, and held up his hands as if he prayed unto it. He further deposed, that not only in sundry Colleges, but in the Parish Church of Carfolks'. (the principal Church for the City, whether the Major and Aldermen resorted;) there was a great large Crucifix with the Picture of Christ upon it, set up in the Window by Giles Widows who was Parson there, and one whom the Archbishop countenanced.  
That this Archbishop was both the Author, and encourager of all these innovations not heard of there since the Reformation; is evident: because they sprung up there in the time of his Chancellorship, and were introduced, by those who were his greatest Creatures, enjoined by his Visiters (as you heard before) and most of them prescribed in the University Statutes, made by himself, which all were bound by Oath to observe. To clear this we shall produce this Memorable passage. Sect 1. paragr. 2. De Precibus solennibus, & Oblationibus in Die Comitiorum. (which you may find in the select Statutes of Oxford, there printed in a small volume, Anno 1638. p. 79.) In die Comitiorum Moris est, ut post pulsationem parvae campanae, circa hor am nonam matutinam, omnes Inceptores in qualibet facultate, per Bedellos suae Facultatis à Collegijs & Aulis deducti, in Capella orientali Ecclesiae B. Mariae Virgins unà conveniant, ijsque sic congregatis, preces Divinae ab ejusdem Ecclesiae paraecialis Vicario aut illius Deputato solenniter habeautur. Quibus peractis, primum Vice-Cancellarius, posteà singuli Inceptores in Facultatibus, deinde Procuratores, Bedellis praecuntibus, ad Mensam Eucharistiae sacram, CUM DEBITA REVERENTIA (which they by words and practise interpreted to be a lowly bowing to, or towards it) OBLATIONES FACIANT. Quod si quis I Precibus sole nuibus & OBLATIONIBUS absens fuerit, aut praesens CUM DEBIT A REVERENTIA AD men's AM EUCHARISTIAAE SACRAM accedere recusaverit, puniatur pro arbitrio Vice-Cancellarij, ac insuper mulctetur. 5s.  
Here we have bowing to the Table or Altar prescribed by a Law, as a REVERENC DUE UNTO IT, AND OBLATIONS at it enjoined to all Graduates whatsoever of any kind of faculty, to be acted solemnly in the University Church of St. Mary's in the Act time under pain of such arbittary punishments, as the Vicechancellor should inflict, & 5. s. Fine, upon such who refused or neglected this solemn oblation at or bowing to the Altar, both which they were bound by Oath, to perform and observe, being one of the Statutes of the University, to which (
* Dabis fidem ad observandum statuta istius Vniversitatis, etc. Statuta selectae Corpore statutum Vniversitatis Oxon Tit. 9 Sect. 6. Paragr. 1. p. 114. ) all Graduates swore obedience: Yea this their ceremony of bowing to, and prostration before the Altar, was so well pleasing, & well known to the Archbishop himself, that in one of his letters sent to the University of Oxford, (Dated at Lambheth 28. january 1639. recorded in their Public Register: f. 166.) he importunes them to pray for him, as oft as they should prostrate themselves before the Altar, in these very terms, Quoties CORAM ALTARE DEI & Christi ejus PROCIDATIS, videte sitis inter orandum memores mei Peccatoris: sed & Amici & Cancellarij vestri, W. Cant. Whence the Archbishop took his Pattern for enjoining Graduates thus by new University Statutes, and the Fellows, Scholars of Merton College, by his Visiters, to bow, and yield due Reverence to the Altar, is worthy special observation: doubtless it was from none other but his own Popish Predecessor. Cardinal Poole, Archbishop of Canterbury in Queen Mary's days, who reduced reconciled our Kingdoms of England and Ireland to the Pope's obedience and superstitions which they had formerly cast off in King Edward's days. For this Cardinal Archbishop. Visiting the University of Cambridg by his substitutes [whereof Ormanet the Popes Datary was one] among other Laws and Injunctions, (as Mr. 
* Acts and Monuments Edit. 16. 40. ● vol. 3. p. 773. Edit. 1610. p. 1781.  Jo. Fox Records) prescribed every Scholar there AFTER WHAT SORT HE SHOULD BOW HIMSELF TO THE ALTAR: there being no other ancient precedent extant in any of our own Universities Statutes (nor for aught I find in foreign Academies) prescribing bowing to the Altar, unto any Academians, but this of Cardinal Poole alone. And must not he be a mere Popish Prelate, and Chancellor in good earnest, who thus makes his Popish Cardinal Predecessors Injunctions in Queen Mary's bloody Reign, the sole Rule whereby to reform the University of Oxford in King Charles his days?  
Finally, this Archbishop, in hope that solemn Popish Processions might in short time creep up into use again, in our Universities, as well as Crucifixes, Copes, Latin service, and bowing to Altars, among other his new Oxford Statutes, continued, and revived this, whereby all Regent Masters were bound to read and sing in solemn Processions, as the Proctors should assign them, be it right or wrong: witness this Clause in the large Leger Parchment Book of this Universities new Statutes. Tit. 9 Sect. 1. paragr. 5. jurabis, quod Leges & Cantabis IN SOLENNIBUS PROCESSIONIBUS secundum assignationem & dispositionem Procuratorum, vel si recusaveris, solves Vs. in usum Vniversitatis, per Procuratores exigendos: Resp. juro. which was read.  
Now thus to oblige men by Oath to read and Chant in Processions, what the Proctors should appoint, (be it the very Mass itself, or a Popish hymme or prayer taken out of the Roman Missal, Caeremoniall or Pontifical) how far it trencheth upon the liberty of men's consciences, extends to the Alteration of Religion, and conduced to corrupt the University, was humbly submitted to the serious considerations of the Lords, and all others.  
We have thus given you a brief account of this Archprelates, Popish Innovations in the University of Oxford, where he was then a real Chancellor, and aught in duty to have suppressed them; the sum whereof is this; that in most Churches Colleges, Chappells both in this University and City, during the time of his Government, Communion Tables were turned, railed in Altarwise, changed into Altars; scholars of all sorts and degrees enjoined by Statutes and Oaths, (especically in the puplique Act solemnities) to bow themselves down and yield due reverence to the Altar, to present their oblations thereat, which they must neither refuse nor neglect under pain of 5. s. fine and other Arbitrary punishments; Latin service with the Chanting of it, and solemn Precessions, introduced, enjoined; Copes used, Crucifixes repaired, beautified where formerly defaced, and new erected where none were before: a New Statue of the Virgin Mary with Christ a babe in her Arms set up in the most public noted place of all the University, where all passengers might behold it; yea public adoration, Capping, bowing, kneeling yielded to it, without the least check, dislike, yea with the highest approbation of this pretended zealous Protestant Chancellor, to the poisoning of many Graduates, Students in this most famous Academy. What Romish Alterations, Innovations of like nature he by his Instruments, Favourites, chaplains brought into the University of Cambridge, (of which he was more than half Chancellor in reality, though the Earl of Holland had the Title, and afterwards sole Visitor by a Decree at Council Table, as mere Archbishop of Canterbury;) we shall in the next place evidence by substantial Proofs.  
In the University of Cambridge, the Archbishop since his greatness by his extraordinary 
His Popish Innovations in the University of Cambridge.  power brought in divers of his Creatures, Chaplains to be heads of houses and Vice-Chauncellors (as Dr. Martin, Dr. Cousins, Dr. Beale, Dr. Laney, with others Popishly affected) who within the space of ten years introduced the several Popish Innovations, Ceremonies, specified in the following depositions  
Mr. Wallis a Scholar and Graduate of this University, deposed: That Altars, Pictures, Crucifixes were there of late set up in most College Chappells, and in some Churches; particularly, that in Peter house Chappel there was a glorious new Altar set up, & mounted on steps, to which the Master, Fellowes, Scholars bowed, & were enjoined to bow by Doctor Cousins the Master, who set it up; that there were Basins. Candlesticks, Tapers standing on it, and a great Crucifix hanging over it. That in the University Church of St. Mary's there was an Altar raised in, to which the Doctors, Scholars and others usually bowed: That these Altars, Crucifixes, Candlesticks, Tapers, and bowing to Altars, continued till after this Parliament, and were brought in since the Archbishop's time by means of Bishop Wren, Doctor Cousins, Dr. Martin and others, all Canterbury's great favourites.  
Master Nicholas le Greise, (late Student in Cambridge) witnessed upon Oaths that in Saint john's College, King's College, Trinity College, and Peter house there were Altars, Candlesticks, Tapers, and Crucifixes, newly set up: That in St. john's, and Peter House Chappells, there were Pictures of the Holy Ghost in form of a Dove; that in Peter House there was likewise a carved Cross at the end of every seat, and on the Altar a Pot, which they usually called the incense pot: that the Master, Fellows, and Scholars of that house at their entering into, & going out of the Chapel, made a low obeisance to the Altar, being enjoined by Doctor Cousins under a penalty (as they reported) to do it; and none of them might tume their backs towards the Altar going in nor out of the Chapel: That divers Scholars of other houses usually resorted thither, some out of Curiosity only to behold, others to learn and practise the Popish Ceremonies and Orders used in that Chapel: and the common report both among the Scholars of that House and others, was, that none might approach to the Altar in Peter house but in Sandals and that there was a special consecrated Knife there kept upon the Altar, to cut the sacramental bread that was to be consecrated.  
Master Lazarus Seman deposed, that he left the University of Cambridge about ten years since, and that in his time none of the forementioned Innovations were so much as known or used there; but of late times they have all been introduced.  
Many more witnesses were ready to depose the like, and more than this, but the Innovations of this kind were so notoriously known to all, and so fully proved before the Parliament in Master Peter Smarts Articles against Doctor Cousins, that the Commons thought to produce more witnesses herein, would be a mere mispence of time to no purpose, but to tire out the Lords and Auditory.  
But perchance the Archbishop will object; what are these Innovations in the University 
Object.  of Cambridge unto me, who was neither Chancellor there to council, or countenance them, nor immediately introduced them? 
Answer.   
To which was Answered, 1. That his public example and practice in his own Chapel at Lambheth (formerly manifested) was both a precedent, precept for this their imitation and one chief cause of these Innovations. It was a true rule of 
* De summo Bono, l. 2. c. 20.  Isiodor Hispalensis; Dupliciter reus est qui apertè delinquit quia & agit & docet. And a just verdict of the Roman Orator 
† Cicero de legibus. l. 3.  Perniciosius de Republica merentur vitiofi Rectores, quod non solum vitia concipiunt ipsi, sed ea infundunt in Civitatem; neque solum obsunt quod illi ipsi corumpuntur sed etiam quod corumpunt. Since than his own preceding Innovations, were the occasions of these Corruptions in this University, they must be laid upon his score. 2ly. His own Introduction of the selfsame Popish Innovations into the University of Oxford, by Laws and Injunctions, at the selfsame time, or a little before these sprung up in Cambridge is a strong presumption, that both of them issued from the very same root. 3ly. His own chief Favourites, Chaplains, Creatures, who were most intimate, frequent with him at London, and advanced to Headships in Colleges by his means, were the only active Instruments to bring in and promote these Corruptions; therefore questionless they had directions, at least encouragement from him for their proceedings in this kind. 4ly. His not being Chancellor of this University, was rather an obstacle to the speedy Introduction of these Innovations then otherwise, as appears by Oxford where he prescribed them by public Laws and Injunctions, which was not done in Cambridge, because he was not Chancellor; yet he would needs be their Immediate Visitor, as Archbishop of Canterbury, contesting with them for this Authority before his Majestic and Privy Council, where he obtained a Decree and Patent to him and his Successors to be their Visitors; in regard of which Jurisdiction over this University as their Visitor, and likewise as an High Commissioner, he wanted no authority but only will to prohibit, suppress these Popish Novelties, and punish the promotors of them; but this, for certain, he never did, but countenanced, advanced them all he could (as shall be manifested in due place:) Therefore, if the old Maxim of Law may take place: 
* Gratian distinct. 86.  Qui non vetat peccare cum posset, jubet, he must be really guilty of all these Antichristian Innovations in both our Universities, whom he thus miserably corrupted to the unspeakable prejudice of Church and State, since from these two Fountains these Popish superstitions, corruptions, diffused themselves over all our Dominions, like a most contagious Leprosy. 
* Foutes venero inficere, est non tantum contra morem Majorum, sed etiam contra fas Deorum. Florus Historiae lib. 1. Grotius de jure Belli. lib. 3. c. 4. Sect. 16. p. 444. See 22. H. 8. c. 10.  It hath always been a Capital crime, and an offence against the Law of God, of Nations, to poison common Natural fountains; how much more than these two public Fountains of more transcendent, use and excellency.  
From our Universities we shall in the next place pursue this Romish Reinold 
5. His Popish Innovations and superstitions in Cathedral Churches.  unto our Cathedral Churches, where he began his Popish Innovations very early.  
Master john Laugly, late Schoolmaster of the City Gloucester, but now of Paul's School, deposed, that in the year 1616. the now Archb. being made Deane of Gloucester, and coming down to the Cathedral there, intended to turn the Communion Table into an Altar; and place it Altarwise at the East end of the Choir, removing it from its former station in the midst; Doctor Smith then Bishop of GLOUCESTER opposed it with much earnestness; and seriously protested to the DEANE and the prebend's, that if the Communion Table were removed, or any such Innovations brought into that Cathedral as this Dean intended to introduce, he would never come within the Walls of the Cathedral more: yet notwithstanding the Dean was then so violent, that in despite of the Bishop's direction and opposition, he caused the Lords Table to be removed, and placed Altarwise at the East end of the Choir close under the Wall, with the ends North and South, with Popish furniture upon it, bowed towards it himself, and commanded the singing-men, Choristers, and other Officers of the Church to make like obeisance to it: Whereat the Bishop was so much offended, that he made good his protestation, and never came more within the Cathedral till his dying day; This single testimony of Mr. Langlies we find seconded with a Letter of this Bishop's Chaplain to the Chancellor at Gloucester; thus endorsed with the Archbishops own hand, and found at Lambeth among his Papers by Master Prynne.  
Febr. 12. 1616. A Copy of the Libel against the removing of the Communion Table in the Church of Gloucester.  
MAster Chancellor, I pray you certify me how things stand at Gloucester, we hear strange things of late here with us, that seem almost incredible. It is reported here for a truth, that the Communion Table in your Cathedral Church is removed by your new Dean, and put up close at the upper end in the place where the high Altar heretofore stood, and that they make low obeisance to it with great Reverence, as 
NOTE.  if Christ were there upon it, and that this hath much offended the whole City almost, And yet that not any one of the prebend's did so much as offer by word or deed to resist him, or to tell him what harm this example might do, and how much hereby, the secret Papists would be stirred up to rejoice, hoping for that which they have long looked for now to be near at hand. Was there no man had any spark of Elias spirit to speak a word in God's behalf? O lamenrable times in which we live, that these things are swallowed down by your Preachers in silence: I forbear to say much till I be certified from you the truth of all matters. I hope it is not so, for I cannot think your prebend's would be so faint hearted (having also the Law of the Land on their side, that it ought not to stand there where the Altar stood) as to shrink at the first wetting without any pressing. Speedily send me word I pray you, and so with my hearty commendations I end.  
Your loving Friend john White. Winchcomb 12th of Feb. 1616.  
A Copy of this Letter (which this Archbishop styled a Lible) was soon after found in the Pulpit of Saint Michael's Church, and sent up to the Deans own hands; who made much stir at Gloucester, and the Court about it as appears by these three Letters, sound in his Study by Master Prynne, and endorsed with his own hand.  
The first is a Letter sent by two of the Prehends to the Now Archbishop when he was Deane of Gloucester, upon this occasion:  
Right Worshipful;  
OUr dutiful love remembered. We have heard somewhat within these two or three days, and this day more certainly, of a certain Libel or scandalous writing found in the Pulpit of Saint michael within the City of Gloucester upon the 14th of this instant February, about seven of the Clock in the morning; when the Parish Clarke there did lay the Pulpit Cloth for Master Prior, who was then to preach: this scandalous writing was taken up by John Wells Curate there, and by Thomas Smith the Clerk, and by them read, and by their means divulged, so that all in the City well near do new speak of it: The effect of the writing was, as we learn, a dislike for the Removing of the Communion Table within our Cathedral Church, affirming untruly, that it tended 
NOTE.  to the animating of the Papists, that it savoured of superstition, that it was translated from a Communion Table to an High Altar, and that Worship and obeisance were made unto it: The Libeler marveileth that it is suffered as now it standeth, and that there is not one Elias amongst us to reform it; Master John Jones one of our Aldermen and Justice of Peace hath examined some of them, and they answer, that they are advised by their Counsel not to confess the effect of that Libel; if they give not this day a better answer, he saith his purpose is to binds them ever to answer before the Judges at the next Assizes: Master Jones his opinion is, that it is very fit that there be a Commission speedily procured from His Majesty's High Commissioners for the examining of this matter, and directed to some of the Clergy here, and to sense Justies 
NOTE.  of Peace here, provided always that there be none such in that Commission (of what degree or dignity so ever they be) that favour that schismatical faction of the Puritans. But now we learn that this Libel was presently delivered by the Curate or Clerk unto our now Master Sub-Deane, and therefore we assure ourselves you are informed of it by him and Master Robinson, 5. or 6. days before this day. If there be not a speedy course taken for the supressing of this their malicious and scandalous dealing, it will in short time breed no small inconvenience within this pl●●●, etc. Assuredly these zealous people are our Precisians, the number whereof is great in this place. Thus being bold to manifest unto you our love and duty (as we take it) in this behalf, We humbly take our leave, with our prayers unto God for Your health and welfare, and rest,  
Your Worships assuredly at Command, Henry Aisgill. Elias Wrench. Gloucester Febr 21. 1616.  
The second is a Letter writ by him on this occasion, to the Bishop of Gloucester, to this effect.  
My Lord,  
MY love and service remembered unto your Lordship: when I came to do my duty to his Majesty at Christmas, it seemed by the speech he uttered to me, that some body had done the poor Church of Gloucester, no very good office. For his Majesty was graciously pleased to tell me, He was informed, that there was scarce ever a Church in England so ill governed, and so much out of order; And withal required me in general, to reform and set in order what I there found amiss. Hereupon at my being at Gloucester, I acquainted the Chapter with that which his Majesty had said to me, and required at my hands: And took as good order (as in so short a space I could) both for repair of some parts of the edifice of the Church and for redress of other things amiss. Among the rest, not rashly and of myself, but by a Chapter - Act, I removed the Communion Table, from the middle of the Quire to the upper end, the place appointed to it, both by the Injunctions of this Church, and by the practice of all the King's Majesty's Chappells, and 
* This was then a gross untruth, for it then stood not so in any cathedrals.  all other Cathedral Churches in the Kingdom which I have seen. This Act since my coming thence (as I am by letters informed) is very much traduced by some in the City; and a libel against it laid in the Pulpit of St. michael where Master Subdeane preaches, to the great scandal of the Church and the Laws established. Good my Lord, let me desire this favour in enquiry at your Lordship's hands, that these things may be ordered, and that your Lordship will join to reform such tongues and penns as know not how to submit to any Law but their own. I must upon this of 
NOTE.  force have his gracious Majesty acquainted both with the thing itself, and the entertainment which it hath found among turbulent Spirits. And I presume his Majesty will be well pleased to hear, that your Lordship as in other things, so in this is careful, to preserve order, and peace after it, in the Church. Thus not doubting but your Lordship will be careful to rectify what is amiss, I for this time (being full of my business for Scotland) humbly take my leave, and shall ever rest.  
Your Lordships in all love and service. WILLIAM LAUD. Saint john's Feb. 27. 1616.  
The third was a letter writ by him to the Bishop of Lincoln (Dr. Neale) his great Patron, then at Court.  
MY humble duty and service remembered unto your Lordship, etc. When I was at London at Christmas to do my duty unto his Majesty, he was pleased very graciously to tell me, that the Church of Gloucester (as his Majesty had been informed) was more, or as much out of order as any Church in England, and to require me to order such things as I there found amiss; upon this admonition of his gracious Majesty to me, when I came to Gloucester, I passed with the consent of the Chapter two Acts; One for the repair of the Edifice of the Church, which is extremely decayed in the fairest places. The other for the remove of the Communion Table, which stood almost in the midst of the Quire, and I with the general consent of all the prebend's present, after the Act made removed it, and placed it, as it 
NOTE.  stands in his Majesty's Chappells, and all well ordered Cathedral Churches, and thus much I signified to your Lordship from Gloucester: since which time there hath been a letter or Libel found in a Pulpit of one of the Churches in the City, against both me and that Act, in which the Author (as yet not known) wonders that the prebend's would not resist me, and complains, that there was in none of them the spirit of Elias, etc. To prevent further stir in the City, some think it very fit that the High Commission would take some speedy order about it, to send a 
NOTE.  Commission down, or otherwise, as they in their wisdom think fit. The Circumstances because they are many I will omit, and instead of them, I have herein sent your Lordship a Copy of the Libelling letter as it was sent to me and a Copy of a letter sent to me subscribed by two of the prebend's, and a Copy of so much of a letter as concerns this business sent by Master Pryor, now Sub-Deane, that so your Lordship may see the whole sum of the business. Upon the receipt of these letters, I writ unto my Lord of Gloucester, but what course for redress of these things his Lordship will take I know not. I beseech your Lordship let me have your lawful assistance, that so long as I do nothing but that which is established and practised in our Church, I may not be brought in contempt at my first entrace upon that place, by any turbulent spirits, and so disenabled, to do that good service which I owe to the Church of God. And if it stand with your Lordship's liking, I will humbly desire that his gracious Majesty might know, what successes I have in beginning 
NOTE.  to reform, what I found most ancisse in that place. In the close of our Subdeans letter, your Lordship shall see a strange Monster lately home in that City of Gloucester. I pray God the Puritans, which swarm in those parts, do not say, it was one of God's judgements, for turning the Communion Table into an Altar. I would 
NOTE.  have waited upon your Lordship for all my business, and have brought these papers myself, but that I am unable at this time by sickness to come out of my Chamber. Therefore I take my leave and shall ever rest.  
Your Lordships in all love and duty. WILLIAM LAUD. St. John's College, upon March 3. 1616.  
So soon did this Prelate begin to introduce these Popish Innovations into our cathedrals only at first, against Law, to the great scandal of well affected Protestants, and encouragement of Papists.  
In the Years 1626.: and 1627. Master john Cousins a great acquaintance and Comrade of this Archbishops, set up a goodly stone Altar (railed in Altarwise, adorned with Pictures, Candlesticks, Tapers, Basins, Altarcloths having superstitious Images upon them) instead of a Communion Table, & bowed constantly to it; repaiting and erecting divers unlawful Images (some of Christ Himself) in that Cathedral; where the likewise introduced Copes and Chalices (having Crucifixes and Pictures of the HOLY GHOST upon them,) together with many other Popish trinkets, setting up a multitude of Candles & Tapers in that Church on Candlemasseday, after the Popish manner. Against which Innovations Master Peter Smart, (the ancientest Prebend of that Church) preaching openly in the Cathedral, and then complaining in Parliament, Anno 1628. after the dissolution of that Parliament, by this Arch-Innovators means (as appears by sundry Letters concerning this business between Dr. Coseus and him found in the Archbishop's Study) he was successively brought into the High Commission Courts, both a Durham, Lambeth, and Luke, for vexation; and at last there most unjustly deprived of all his Ecclesiastical livings, fined imprisoned divers years, and his livings conferred upon others by this Archprelates means, as his own Letters manifest. All which particulars having been lately heard, proved by sundry depositions before the Commons and Lords; and published in 
* See Master Francis Rouse his printed Speech at the Transmission of Master Smarts cause to the Lords.  Print to the World by Master Smart himself, in his Catalogue of Superstitious Innovations brought into Durham Cathedral. London 1642. and in his Cantus Epithalamicus) were only mentioned not insisted on, by the Commons; as were his several Innovations in the Cathedral of Paul's while he was Bishop of London as notoriously visible to most, as his very repairing of Paul's, at other men's costs.  
These Innovations in these 3. cathedrals were introduced, fomented by him, before his advancement to the Archi-Episcopal Sea of Canterbury, after which he became more bold and violent, enforcing them by new Injunctions, Statutes, Oaths, upon all or most cathedrals; of which the ensuing Instances were produced, instead of many more.  
No sooner was this active Prelate promoted to the Archbishop rick of Canterbury, but presently he began to pollute the Cathedral of Canterbury with his popish 
Innovations in Canterbury Cathedral.  Innovations; First he caused an Altar to be there erected by the Dean and Chapter, and much moneys to be expended by them upon Basins, Candlesticks, Altar-Cloaths, and other furniture to adorn it, as appears by a Letter written to him from the Dean and Chapter of Canterbury (found in his study by Master Prynne) under their hand and Seal, dated the 4. july 1634. wherein among other things they write thus:  
5ly. We have obeyed Your Grace's directions in pulling down the exorbitant States within our Choir, whereby the Church is very much beautified. Lastly, we most humbly beseech Your Grace to take notice, that many and most necessary have been the occasions of extraordinary expenses this Year, FOR ORNAMENTS OF THE ALTAR, etc.  
Your Grace's most humble SERVANTS, 

Isave Bargrave,  
john Warner,  
Thomas jackson,  
Thomas Paske,  
Merry Cas●u●on,  
john jefferay,  
Humphrey Peake,  
Thomas Blechonden,   Christ-Church Canterb: 8, july 1634.  
After this new Altar was thus erected, and furnished, some of the prebend's and other Officers belonging to this Church, had private instructions given them to how unto it: but this not sufficing, that this Ceremony might be there perpetually observed under pain of Perjury, in the Year 1634 the Archbishop compiled New Statutes for the Government of that Cathedral, which were sent thither under the Great Seal, with his own hand subscribed to every leaf, wherein there was this Statute among others, which the prebend's, Chapter and Officers there were bound by Oath to observe, that they should, SUMMA REVERENTIA ADORARE DEUM VERSUS ALTAR: as was manifest by the Statutes themselves; and attested upon Oath by Doctor Thomas Blechenden one of the prebend's there, at the Lords Bar; who confessed he was sworn to observe all the statutes of that Cathedral, and this among the rest; that himself used this kind of Adoration, which he said was practised there before these Statutes.  
Doctor Thomas Jackson, the ancientest Prebend of this Cathedral, witnessed upon Oath, viva Voce, That this Archbishop of Canterbury sent down Statutes to their Cathedral, subscribed with his own hand, to the observation of which they were all sworn; that by one of these Statutes they were enjoined to bow unto the Altar at their coming in, and going out of the Quite, and approaches to the Altar; the words were, that they should ADORARE VERSUS ALTAR: That this bowing was there of late constantly practised by the prebend's, among others by himself; which he hath left since better information, it being a great grief to his soul, & giving much scandal; for which he was heartily sorrowful, and desired God to forgive him; That these Statutes were made about seven years since and that before this Archbishop's time, there was no such bowing to the Altar used in that Cathedral.  
What a Glorious Altar-Cloth with other furniture was provided for this New Altar of late times by Doctor Brays (the Archbishop's Chaplains) direction, what Popish Images, Crucifixes, and Relics of Superstition, were lately standing in Canterbury Cathedral, till demolished by Order of Parliament (not given in evidence to husband time,) is at large related by Master Culmer, in his Cathedral news from Canterbury; to which the Reader may repair for satisfaction.  
From Canterbury, we shall next hunt this Romish Fox to the Cathedral of Winchester, where keeping a Visitation in the Year 1635. by Sir Nathaniel Brent, his 
Innovations in Winchester Cathedral.,  Vicar General; he did by his Injunctions under Seal, enjoin them to provide four Copes, to Rail in the Communion Table, and place it Altarwise, to bow unto it, and daily to read the Epistles and Gospels at it: This was attested by Sir Nathaniel Brent himself; manifested by his own Injunctions to that Church, and by his Articles proposed to the College of Winchester, produced and read in the Lord's House.  

The Injunctions were these, Iniunctiones in Visitatione Metropolitica Reverendissimi in Christo Patris Domini Domini Gulielmi, Providentia divina Cantuariensis Archiepiscopi 〈◊〉 Angliae Primatis & Metropolitanis, tenta in domo Capitulari Ecclesiae Cathed: Sanctae Trinitatis Winton. Die veveris decimo non, viz. die mensio junii Anno Domini Millesimo Sexcentesimo Tricesimo quinto, per Venerabilem virum Diminum Nathaniel: Brent, Legum Doctorem ac Militem Vicarium Dicti Reverandissimi Patris in spiritualibus generalem, ac Commissarium spectaum in hac parte legitime constitut; in praesentia mei Edwardi Cole, senioris Notario publici, deputat Will. Shereman Notarii publici dicti Domini Archiepiscopi Registrarii, principal Actuarii.  
1. IN premis praefatus Dominus Dominus Commissarius injunxit venerabili viro Johanni Young, Sacrae Theologia professori, Decano & Capitulo dictae Ecclesiae Cathedralis Sanctae Trinitatis, Winton. ad providex: quatuor vest●s Sacerdotales, Anglice, FOUR COPES, viz. Duas corum hoc Anno Domini millesimo sexcentesi: 
NOTE.  Tricesimo quinto, & alias duas vostos sacerdotales proximo Anno sequenti; viz. millesimo sexcontesimo, Tricesimo sexto.  
2. Item Dominus injunxit, venerabili Decano & Prebendarijs, omnibusque & singulis aliis quibuscunque, ab majorem reverentiam in ingressu ad chorum & egressu genu-flectere & constanter stare tempore lectionis symbolorum.  
3. Item Dominus injunxit, quod nullus dicti Chori praesumat legere Epist las sive Evangelium, nisi prins sit in sacris ordinibus constitutus; dictasque Epistolas & Evangelium indies legendum fore ad sacram Mensam Eucharistiae.  
4. Item Dominus injunxit praefato Decano & Capitulo, quod majoribus festis & solennibus ipse Decanus & Praebendarij seriatim in personis suis proprijs sacrae peragent dictasque Epistolas & Evangelium perlegant ad sacram Mensam Eucharistiae praedict.   
In this Cathedral these Injunctions were not only obeyed, Copes provided, an Altar with all Popish furniture erected, bowed to, and second service read thereat, but likewise a large naked Crucifix set up over it, to the great scandal of many, by Doctor Lewis Master of Saint Cross, and a Prebend there, the Archprelates Minion and Creature. The like was done at the Cathedral at Litchfield, where a very large Crucifix, with a Picture of Christ on it almost as big as a Giant, was hanged 
Innovations in Litchfield Cathedral.  over the High-Altar, with the Pictures of men and women kneeling down before it and praying to it: attested by Master Prynne, for speaking and writing against which most scandalous Idol, the Lady Davis was committed to prison divers year, and ordered to be sent to Bedlam.  
In 12. Caroli new Statutes made by the Archbishop of Canterbury subscribed with his own hand in every page, were sent down by him under the King's broad seal, 
Innovations at Hereford.  to the Cathedral Church at Hereford to be there sworn to and observed, which enjoined these following Ceremonies, not required by the old Statutes, nor there practised till the receiving of these new ones and then strictly put in use.  
1. Every Residentiary is bound to officiate twice every year himself under the pain of paying 40s. to be laid out upon the Ornaments of the Church: Cap. 7. qui vero.  
2. That they shall officiate on Sundays and Holidays in their Copes Cap. eodem praecipue.  
3. That they are to stand no at the Creeds, and the Gospel, and doxologies, and to bow so as often as the name of Jesus is mentioned, and that no man be covered in the Church, cap. eodem, Litania.  
4. That every one is to bow versus Altar, Cap. eodem, singuli vero.  
5. Prayer before Sermons enjoined according to the 55th. Can. Cap. 9 Huic autem.  
The like Statutes were sent to most other cathedrals, and put in practice with all diligence by this Archbishop's means.  
What Innovations were made in the Cathedral Church of Worcester, and by whom, will appear by this account of Doctor Manwaring, Dean thereof, under his hand, given to the Archbishop, of the alterations there made, endorsed with the Arch-Bishops own hand thus, Recepi September 24. 1635. Concerning the Church of Worcester; from Doctor Manwaring Deane there; and his SERVICES done there, (found in his study, and attested by Master Prynne.)  

1635. An account given of what service the Dean of Worcester, did at his Majesty's Cathedral there, what time he first came thither, in NOVEMBER last, 1634.  
1. AN Altar-stone of Marble erected and set upon four Columns. 
NOTE.   
2. The wall behind the Altar covered with Azure coloured stuff with a white silk lace down each seam.  
3. The Altar itself adorned with a pall, an upper, and lower front.  
5. A perfect Inventory taken of all Ornaments, Vestments and implements of the Church, as well sacra, as focalias.  
Divers vestments and other Ornaments of the Church, as Copes, Carpets, and fronts, 
NOTE.  being turned into Player's Caps, Coats, and employed to that use by the direction of Mr. Nath. Tompkins, I caused to be burned, and the Silver extrasted put into the Treasury of the Church.  
14. The King's Scholars being 40. usually coming tumultuously into the Chore, ordered 
NOTE.  to come in bimatim, and to do reverence towards the Altar.   
Moreover the Archbishop in his Injunctions to the Dean & Chapter of the Cathedral Church of Chicester, made in his Metropolitical Visitation there, An. 1635. orders thus in his 6. Injunction; Item, That you provide Copes fitting for the service of your Cathedral, by one a year, until 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 cathedrals in England and Wales, to the great rejoicing of the Popish Party, and scandal 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 Diocese of Lincoln, 1634. in my Metropolitical visitation, endorsed with the Archbishop's hand and found in his study. Lincoln August 9 1634. The Communion Table is not very decent, and the Rail before it is worse: the Organs old and naught, The Copes and Vestments are embeselled, and none remain, etc. And in another Abstract concerning his Metropolitical Visitation in other Dioceses, & particulars concerning the same, endorsed likewise with his own hand, there are these passages. Norwich, the hangings of the Choir are naught, the Copes are fair, but want mending. In the Cathedral as Worcester they have no Copes, but are ordered to buy some before the feast of the Annunciation. In the Cathedral at Gloucester many things amiss. No Copes etc. in Winchester Cathedral they have no Copes: some do not bow when they come into the Choir, nor at the blessed name of jesus. Litchfield, the furniture of the Altar etc. very mean; Therefore care must be taken for more costly furniture.  
Whence this Archbishop took his Commission and precedent for adorning our Cathedral and Collegeat Churches thus above others with these Romish Ornaments, & superstitious Innovations, which in truth defiled them, is worthy our special observation, it being in taken from the very Roman Ceremonial set forth & reform by the Command of Pope Clement the 8. lib. 1. cap. 12. De ornatu Ecclesiae, p. 64. which prescribes thus: Sic MAJOR ETIAM ●VRA adhibenda erit IN ORNATV ECCLESIAE CATHEDRALJS, AUT COLLEGJATAE, quae & numerosum clerum habeat, & supellectilem amplam, que congrué situata, & suis partibus apté distincta COMMODJOREM ORNANDI PRAE●EAT FACULTATEM: after which it prescribes Altars, Altarclothes, Candlesticks, Tapers, Crucifixes, Jmages, Copes, Rich hangings for the Altar and Choir, with Jmages of Christ, our Lady, and Saints; bowing to the Altar and Crucifix; and that all Altars should have at least two Candlesticks with Tapers, and a Cross of Silver, or of some other mettle 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 Universal Patriarch over all his Majesty's Realms endeavoured the introducing of them with an high hand into all the cathedrals, Churches and Chappells in Ireland, by the then Lord Deputy Wentworthes power, (his great Creature) of which we shall give you this brief account.  
Dr. Bramhall Chaplain 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 he had already made in it (seized in the Archbishop's 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 commands, I am to give your Fatherhood a brief account of the present state of the poor Church of Ireland, such as our short Intelligence here, and your Lordship: weightier employments there will permit, etc. In Christ Church, the principal Church in Ireland, withor the Lord Deputy and Council repair 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. I cannot omit the glorious Tomb in the other Cathedral Church 
NOTE.  of saint Patrick in the proper place of the Altar, just opposite to his Majesty's seat, having his Father's name subscribed upon it, as if it were contrived on purpose to gain that worship and reverence which the Chapter and whole Church are bound by special statute to give towards the East, and either the soil itself, or a Licence to build, and bury, 
NOTE.  and make a Vault, in the place of the Altar, under Sealetant, which is tantamount, is passed to the Earl and his heirs (Credimus esse Deos.) This being the case in Dublin, your Lordship will Judge what we may expect in the Country.  
The Earl of Cork holds the whole Bishopric of Lismore, at the Rate of forty shillings or five marks by the year.  
For the remedying of these evils, next to God and his sacred Majesty, I know my Lord depends upon your Fatherhoods wisdom and zeal 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 own Chapel, and restored the Altar 〈◊〉 ancient place, 
NOTE.  which was thrust out of doors, the like is done in Christ's Church.  
This testimony I must give of his care, that it is not possible for the intentions of a mortal man, to be more serious and sincere than his, in those things that concern the good of this poor Church.  
Your Lordships▪ daily ●●●dsman and devoted servant. john Bramhall. Dublin Castle, Aug. 10. 1643. 
NOTE.   
Upon this Information, the Archbishop signified his dislike of erecting this Monument by the Earl of Cork, in the place where the High Altar (as was misinformed) anciently stood, and gave some directions for removing it: Whereupon the Earl of Corks, and Archbishop of Dublin writ these ensuing Letters to satisfy his Grace in this particular, (which were seconded with other Letters from Archbishop Usher, and the Dean and prebend's of Saint Patrick's Church, to like effect, over-tedious to recite.)  
My Gracious Lord.  
I Understand that upon suggestions made unto your Grace, you conceive that a Tomb which I have lately caused to be erected in Saint Patrick's Church near Dublin, is prejuditiall to the lights of the Chancel, and seated in the place where the 
NOTE.  High Altar stood; And as I have always by my best desires and actions endeavoured to invest myself in your Grace's 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 beseech you take into your Religious consideration, and vouchsafe me such a favourable resolution, as the merits of the cause requireth.  
It is so that Doctor Robert Weston, sometimes one of the Lords Justices for the Government of Ireland, and Lord Chancellor of the same Realm, Grandfather to my deceased Wife, and great Uncle to the now Lord Treasurer of England, whose memory yet lives by being styled the good Lord Chancellor of Ireland, was buried in the upper end of the Chancel in Saint Patrick's Church, whose Daughter Sir jefferey Fenton married, he having been principal Secretary of State to Queen Elizabeth and King james for many years, and lived and died in great honour, whose only Daughter I took to Wife, and he was buried in the same grave; My Wife drawing towards her end, made her last request unto me, that her Grandfather, her Father, and herself might be buried together, and that I would be at the charge to erect some Monument in memorial of them all; Whereupon in accomplishment of her dying desire, who was the Mother of my fifteen Children, I propounded unto the Lord Archbishop of Dublin, and to the Dean and Chapter of Saint Patrick's, to purchase a place where I might erect a Tomb over them, And they assigned me the ground under an Arch to make a Seller or Vault in, to receive dead bodies, and three foot of the Chancel adjoining to the Grave where the Lord Chancellor, and Sir jefferey Fenton had been buried, for which I paid them a Fine, with Rent and other reservations towards the reparation of the Church, and by their unanimous consent have a Deed in due form of Law, perfected under their Chapter Seal, and so being by general consent legally interested therein, I made a Vault of hewed stone under ground, with conveyances therein, to free the Church from the waters, with which floods, and great rain it was before often annoyed withal, and where there was then but an earthen flower at the upper end of the Chancel, which was often overflown, I raised the same three steps higher, making the Stairs of hewn stone, and paving the same through out of the same, whereon the Communion Table now stands very dry and gracefully. In that Seller I have placed the Corpse of my Wife's Grandfather, her Father, and herself with a Daughter of mine since deceased, that was married to the Lord Digbie, and over the Vault I have caused a Tomb of four stories to be erected, which reacheth two and thirty foot from the ground, which hath cost me a thousand pounds at the least, and is the greatest ornament and beauty to that Church that ever was placed therein, that being seated under an Arch, that in former time was only a passage into the Saint Mary Chapel, at the East end of which Chapel the high Altar stood; and when that Chapel (which hath two other ways into it, the one on the right hand, the other on the left) fell into ruin, that Arch wherein the Tomb is placed to keep the wind and weather out of the Chancel, was made up with slight timber and lathes, and plastered with Clay white limed over, whereon the Commandments were lately written. It is three years since this my work was finished, and neither during the time of the work, nor since, till now of late, did I ever hear of any mouth opened against it, but many in commendations of it, as a great beauty and ornament to that Chancel, neither doth it take away, or hide any of the lights of the Chancel, for they are all above this Fabric, Neither is there any remembrance, nor can the oldest man living say, that there ever was any Altar placed near this passage: Yet of late it hath pleased my honourable Lord, the Lord Deputy, to command me to give Your Grace satisfaction herein, or else to declare, that the Tomb must be defaced, which to have done, would be the greatest dishonour and affliction that could be laid upon me. And the more, for that before I heard any thing of Your Graces distant thereof. I had in the presence of the Lord primate, given order to the Dean at my own charges for a stately Skrene to be erected within the Choir, and upon the pavement raised by myself, upon which the ten Commandments are to be engraven, to the great beautifying of God's House; Upon that notice from the Lord Deputy, I made suit to the Lord primate, and the Lord Archbishop of Dublin to view the place, which they vouchsafed together with the Dean and Chapter to do. And do humbly offer to your Grace their opinions herein, which I beseech Your pious consideration of, and that you will be pleased to return me such an answer, as may encourage me to proceed herein, and in other like building and charitable works, wherein I spend a great part of my estate and time, as all that know me and my actions, ●an testify. The great God of Heaven bless Your Grace with a long and happy life in this world, and everlasting glory in the world to come, which is, and ever shall be the prayer of  
Your Grace's most humble and faithful Servant, R. Ca●he. Dublin 20. Febr. 1633.  
May is please Your Grace;  
Understanding from the Earl of Cork, that Your Grace hath intimated unto the Right Honourable the Lord deputy your offence taken against a Tomb, lately built by his Lordship in the choir of Saint patrike Church near this City 
NOTE.  of Dublin, being informed that it should be situate in the place, where the High-Altar anciently stood, and that it should darken the East Window of the Choir: upon his Lordship's earnest request unto me, I have made bold to declare unto your Grace my knowledge thereabouts: which is, that the place where the Tomb is erected, is a spacious Arch, which in former times, as I conceive, served for a passage into the Marie Chapel adjoining, at the East end whereof the High Altar stood. This Arch was closed up and plastered, to keep the wind, as I imagine, out of the Choir, Saint Marie chapel being somewhat decayed: upon the plastering the Declalogue was fairly painted: these were done before my promotion to this See, or coming into this Kingdom. The windows, which were of old somewhat high over the Arch, are no way darkened by his Lordship's monument, but remain as they were formerly; and the monument is so wrought and contrived what in the Arch and the Wall, that with the grate before it, it doth not much diminish the length of the Quire. The Earl hath raised that end of the Choir three-steppes higher than it was, and hath paved it with fair hewn stones, being formerly a floor of earth, many times upon a fresh drowned with water, where now the Communion Table i● placed with more decency then in former times: And his Lordship is in hand to set up a fair screen of timber, somewhat distant from the monument, so that it may take in some other monuments heretofore erected on either side in the which screen the Decalogue shall befairely painted, and the Communion Table shall be placed close to the same, more decently than it hath been: which being performed, the Choir will be much beautified, and the celebration of divine service for sight and audience better accommodated then heretofore: That Choir, (to omit the example of Christ-Church, the other Cathedral Church in this City, and of Saint Paul, in London, if I be not mistaken) representing in a lesser model the pattern of Westminster Abbey, where there is a screen enclosing some monuments, and a way on each hand to the Chapel adjoying. Your Grace may be pleased also to understand, that the Earl obtained Licence to erect his Monument in that place by the unanimous consent of the Dean and Chapter of that Church; and that they are Honourable personages whose memory is preserved in that monument, the one being Lord justice, and Lord Chancellor of this Kingdom, the other principal Secretary of State, both Ancestors to his most pious and Virtuous Lady lately deceased. And finally, Your Grace is entreated to take Your consideration the merits of this Noble Earl, his zeal for the advancement of true Religion, declared by his suppressing foreign jurisdictions and presumptions, by building of Churches in several places, and erecting Schoole-houses, and Almshouses at his own charge, besides his public works for the commonwealth, raising structures of great strength and expense in places of importance, and planting of English Colonies, to the great security and settlement of Peace and civility within those parts; all which considered he may be justly deemed worthy of Honourable memory in the Church. Thus much, by opening the truth, I have written at the Earl's request, who is exceeding desirous to purge himself to Your Grace from giving any scandal to the Church, whereupon he hopeth to gain Your Grace's approbation of his blameless carriage, which I also humbly beseech on his behalf, ever remaining,  
To do Your Grace Service La: Dubline. Talloch 17. Feb: 1633.  
To which Letter of the Archbishop of Dublin, this Arch-Prelate returned this waspish insolent answer, writ with Master Dells, but endorsed with his own hand, found in his Study with the former Originals, in the very beginning whereof you may discern his most palpable dissimulation and falsehood.  
S. in Christo:  
My very good Lord;  
IT is most true, that I have taken offence at a Tomb erected by the Earl of Cork, in the Cathedral of Saint Patrick, but I did not take that Offence 
* A notorious untruth of an Arch-Prelate.  lately only, but before ever my Lord Deputy that now is, was named to the place, And I took that offence by a complaint thence sent unto me (for I was never there) though I cannot recall who it was that complained. And I am sure the complaint came then unto me with a full cry, that it was built in the place where the High-Altar first 
NOTE.  stood, and the Communion Table afterwards.  
Your Lordship at the Earl's entreaty hath signified to me your knowledge (for so you say) that the Tomb stands in a great Arch at the end of the Choir, which was plastered up to keep out the Wind, and that the High Altar stood at the end of the Lady Maries Chapel, which is beyond it, and that the East Window is at the top of the Arch, and not darkened. My Lord it will be hard for me to speak any thing contrary to Your Lordship, who hath been so often upon that place where I never was; yet I shall deal freely, and tell Your Lordship what I think.  
And first my Lord, I am satisfied that the Tomb darkens none of the East-Window. But I am no way satisfied that the Altar stood at the upper end of the Lady Maries Chapel. That an Altar stood there I easily grant, for in those times, there were 
NOTE.  divers Altars in one Cathedral, and every by Chapel had one at least. But that the High-Altar did ever stand in any Cathedral in other place then the East end of the Choir, is quite out of my knowledge, nor did I ever hear it till now by Your Lordship's Letters.  
That the place before the Arch was an earthen Floor, and often troubled with a fresh, I do again really believe Your Lordship. And the Earl hath done very well to raise it, and pave it with stone. But that the swelling of the Tomb: The Iron Grate before it: The taking in of some ancient Monuments on either side: The erecting of a Skrine, before which you say the Communion Table should stand, would take off little or no Room from the Choir; that I must confess, I do not very well understand.  
Your Lordship adds, that when the Skrine is built, and the Communion Table placed before it, it will much beautify the Choir, and be like other cathedrals. To that I can say nothing, but must leave it to their eyesight and judgement that are upon the place. And whereas Your Lordship says that my Lord had leave of the Dean and Chapter, with their unanimous consent to erect a Monument in that place, if the place be fit for a Monument; the consent was very well asked, and given. But if it appear the place were inconvenient, than my Lord of Cork did not very well to ask a consent, and the Dean and Chapter did very ill to grant it; and the more unanimous the consent was, the worse. And whereas you write that there are other Honourable Personages whose memory is preserved in that Monument; to that I say, if the Monument stand where it ought, God forbid it should be touched. If it stand where it ought not, it may be fairly and decently removed, and set up in some convenient place upon the side of the Choir, or elsewhere, where it will as well preserve the memory of those Honourable Personages which you mention, as now it doth, And God forbid any violence should be offered to that, in any kind.  
And last of all, whereas Your Lordship desires I should take into consideration the merits of that Noble Earl, I am very willing to do that, And first I am very glad to hear from Your Lordship his zeal for the advancement of true Religion: but I may not conceal from Your Lordship, that I have likewise heard from others and that some years since, that he hath gotten into his hands no small proportion of the Church's means. And if that be so, any man may see his end in advancing true Religion, But such a Zeal that poor Church hath little need of, and God bless every part of the Church from it. As for his Lordship's building of Churches, Schools, and Hospitals, I know nothing of that, and can say as little to it. Only this I can say, that if he take from the Church in one place, to build Church, School, or Hospital in another, 'tis no zeal, nor the way which Christian bounty uses to tread. And if his Lordship hath done any Public work for strength and fortification to the Kingdom, I pray God that be not done with the Church's money too. But howsoever his Lordship hath get a very full estate in that Kingdom and he doth very wisely to fortify it as well as he can. But besides these I have long since heard, though you now mention it not, that his Lordship hath done greater service to the Church in some other particulars; as namely to the Bishopric of Lismore, and the College of Yonghall, for which it is great pity, but that his Lordship's memory, should be preserved in the Church.  
Thus I have given Your Grace a distinct answer to all the Particulars in Your Letter. But for the Tomb which occasioned all the rest, I will not take upon me to judge (unless I were upon the place) how fitly, or unfitly it stands there, but shall wholly leave it to the view, and resolution which shall thereupon be taken in that place. So I leave you to the Grace of God, and rest,  
Your Lordship's very loving friend and Brother. Will: Cant. Lamb. March. 1633.  
But some may perchance inquire, what was the ground of this Archbishop's introduction of these Innovations first of all into Cathedral Churches? Certainly one principal cause of this his method was to make these Mother Churches (as he styled them) patterns of imitation for all Daughter Churches and chapels within the the whole Diocese, that so the Proverb in Ezech. 16. v. 44. 45. might be verified of them: Behold every one that useth Proverbes, shall use this Proverb against thee, saying, AS IS THE MOTHER, SO IS HER DAUGHTER: Thou art thy Mother's Daughter.  
That this was one chief end of his, to corrupt all Parish Churches and Chappells by these Cathedralls' examples; was infallibly manifested; First by the very words of the Order, made at the Council Table at White Hall the third of November, 1633 concerning the standing of the Communion Table in Saint Gregory's Church near Paul's, printed in Dr. heylin's, Coale from the Altar, and in his Antidotum Lincolniense. Sect. 1. c. 2. p. 62. (which order was thus printed by the Archbishop's direction, the chief stickler in the procuring and prime Clerk in the penning of it;) wherein it is positively resolved; That all other Churches ought to be guided by the Cathedral Mother Church, whereon they depend, and that the Communion Table in Saint Gregory's Church, removed from the middle of the Chancel to the upper end, and there placed Altarwise, in such manner as it standeth in the Cathedral and Mother Church of St. Paul, should so continue, that so there might be no difference between it and the said Cathedral Mother Church. Secondly, by divers books published in print by the Arch-Bishops special direction and approbation, expressly averring 
* 
Doctor heylyn's Antidotum Lincolniense: pag. 37. 39 65. etc. his Coal from the Altar, p. 26 27. with Pocklington, Dow, Reeve, Shelford, Bishop Pierce and others.  
Innovations in Parish Churches & Chappells.  
The case of St. Gregory's Church.   That all Parochial Churches ought to be guided by the pattern of the Mother Church, upon the which they do depend: The Archbishop himself in his discourses, and these creatures of his in their Books, applying and urging this leaden rule of theirs in particular, for the railing in of Communion Tables, placing them Altarwise against the East end of the Choir, and bowing unto them, in all Parish Churches because this was done and practised in all Cathedral Churches, by virtue of his New Statutes and Injunctions, though not in former times.  
This foundation being laid in our cathedrals, for the like Popish Innovations, in all Parochial Churches, we shall in the next place prosecute this pursuit of his Innovations, from our cathedrals to Parochial Churches and Chappells. We shall begin with Saint Gregory's Church near Paul's; where the case was thus.  
About ten years since, this Church was repaired by the Parishioners to their great cost, at which time the Dean and Chapter of Paul's under whose jurisdiction it is caused the Picture of Saint Gregory to be set up in the Church, and the Communion Table to be removed, railed about and set Altarwise against the East-end of the Chancel, Whereupon Master Wyan, and divers of the Parishioners being offended at it, appealed from the Deans and Chapters Order, as being against Law, to the Arches; upon which by the Archbishop's means, an Order came from Secretary Windebank, to call the Parishioners to the Council Table concernning this Appeal & the removing of the Table; where they appeared at the appointed time with their Council: The King himself, the Archbishop and many of the Lords were then present, where the business being debated before them, the Archbishop stood up, and with great earnestness (more like an Advocate than Judge) justified, maintained this removing and railing in the Table, reading Queen Elizabeth's Injunctions to warrant it; but left out this most material clause, 
NOTE.  that made quite against him: Saving when the Communion of the Sacrament is to be administered: at which time the same shall be so placed in good sort within the Chancel as whereby the Minister may be more conveniently heard of the Communicants, in his prayer and ministration, and the Communicants also more conveniently, and in greater number communicate with the said Minister, And after the Communion done, from time to time, the said holy Table to be placed where it stood before, The King said, he liked it well, that the Table should stand as it used to do heretofore: to which the Archbishop answered, that if it stood so, the Minister could not so well see who kneeled at the Sacrament, and who kneeled not: To which the King replied, then let the seats be pulled down, Then the Council for the Parish alleged, that Bishop Jewel in his Reply to Harding, Artic. 3. Divis. 26. and Artic. 13. Divis. 6. and Master John Fox in his Acts and Monuments, Edit. 1610. pag. 1211. 1212. (both which Books were enjoined to be kept in every Church for the people to read in as containing the Doctrine and Discipline of the Church of England, and nought repugnant thereunto) maintained and asserted, That the Communion Table ought to stand in the MIDST OF THE CHURCH AMONG THE PEOPLE, and not Altarwise against the wall. Hereupon the Archbishop stood up in an angry manner, and said, If this be the use they make of these Books Jewel & Fox, I desire they may be taken out of Churches; and Sir Henry Martin saying merrily, that this Table 
NOTE.  placed close along the wall, would make a good Court-cupboord: The Archbishop thereupon replied, that Sir Henry was a stigmatical Puritan in his bosom. All which particulars were proved upon oath by Master Wyan, Mr. Clerk, and Captain Stackhouse. Whereupon by the Archbishop's violence this Order was then made against the Parishioners for the standing of that Table Altarwise, as it was situated by the Deans and Chapters Order and appointment.  

At Whitehall the third day of Novemb: 1633.  
Present, the KING'S most Excellent Majesty. 

Lord Archbishop of Canterbury,  
Lord Keeper,  
Lord Archbishop of York,  
Lord Treasurer,  
Lord Privy Seal,  
Lord Duke of Lenox,  
Lord Chamberlain,  
Earl of Bridgwater,  
Earl of Carlisle,  
Lord Cottington,  
Master Treasurer,  
Master controller,  
Lord High Chamberlain,  
Earl Martial,  
Master Secretary Cook,  
Master Secretary Windebanke.    
THis Day was Debated before His Majesty sitting in Council, the question and difference which grew about the removing of the Communion Table in St. Gregory's Church, near the Cathedral Church of St. Paul, from the middle 
NOTE.  of the Chancel to the upper end, and there placed Altarwise, in such manner as it standeth in the said Cathedral and Mother Church (as also in all other cathedrals, and in His Majesties own Chapel) and as it is consonant to the practice of approved Antiquity: which removal and placing of it in that sort, was done by order from the Dean and Chapter of St. Paul's, who are Ordinaries thereof, as was avowed before His Majesty by Doctor King, and Doctor Montfort, two of the prebend's there; yet some few of the Parishioners, being but five in number, did complain of this Act, by Appeal to the Court of Arches, pretending, that the Book of Common Prayer, and the 82 Canon, do give permission to place the Communion Table where it may stand with most fitness and couveniencie. Now His Majesty having heard a particular Relation made by the Counsel of both parties, of all the carriage and proceedings in this Cause, was pleased to declare His dislike of all Innovation and receding 
NOTE.  from ancient Constitutions, grounded upon just and warrantable Reasons, especially in matters concerning Ecclesiastical order and Government, knowing how easily men are drawn to affect Novelties, and how soon weak judgements in such cases may be overtaken and abused. And He was also pleased to observe, that if these few Parishioners might have their wills, the difference thereby from the foresaid Cathedral Mother Church, by which all other Churches depending thereon, aught to be guided, would be the more notorious, and give more subject of Discourse and Disputes 
NOTE.  that might be spared, by reason of S. Gregory's standing close to the wall thereof. And likewise for so much as concerns the liberty given by the said Communion Book or Canon, for placing the Communion Table in any Church or Chapel with most conveniency; that liberty is not so to be understood, as if it were ever left to the discretion of the Parish, much less to the particular fancy of any humorous Person, but to the judgement of the Ordinary to whose place and function it doth properly belong to give direction in that point, both for the thing itself, and for the time, when and how long, as he may find cause. Upon which consideration his Majesty deciared himself, That he well approved and confirmed the Act, of the said Ordinary, and also gave Command that if those few Perishioners before mentioned, do proceed in their said Appeal, than the Dean of the Arches (who was then attending at the hearing of the cause) shall confirm the said Order of the aforesaid Deane and Chapter.   
This Order being thus obtained, and afterwards published in Print by Doctor Heylyn in his Coal from the Altar, and Antidotum Lincolniense; the design of removing, railing in and turning Communion Tables into Altars in Parcohiall Churches, Chappells, was much promoted by colour of it, & of the reason of conformity to Cathedral Mother Churches expressed in it: And to hasten this work the more (to which the people and Churchwardens in many places were very averse) the Archbishop being to keep a Metropolitical Visitation in all Dioceses and places exempt, and not exempt with in the Province of Canterbury, by Sir Nathaniel Brent his Vicar General & others his Commissioners, though he made no mention in his printed Visitation Articles of removing and railing in Communion Tables Altar wise, to avoid the people's clamours against him, yet he writ a private Letter to Sir Nathaniel Brent after his departure hence, to enjoin him to remove and rail in the Communion Tables in all Parish Churches, and gave him order to see it executed. With which practice the Archbishop being charged at the Lords Bar by Sergeant wild, who managed this part of the evidence; he peremptorily denied it, and protested solemnly before the Lords, that he never gave Sir Nathaniel Brent any such order or directions by letter or otherwise; and that he could prove by sufficient testimonies, Sir Nathaniel had openly acknowledged, that this Alteration was made by Sir Nath. himself of his own head, without any order from him; adding that he could not be so unworthy as to deny it. Whereupon he desired Sir Nath. might be called to testify the truth upon his Oath: who appearing at the Lords Bar for this purpose, the Archbishop demanded of him; whether ever he gave him any command or direction, by word or writing in his Metropolitical Visitation, to remove or rail in Communion Tables at the East end of the Chancel, telling him, he was now upon his Oath, and wishing him to speak nothing but the truth herein: whereunto Sir Nathaniel answered: My Lords upon the Oath I have taken, I received an express direction & command from the Archbishop himself to do what ever I did in this or any other kind, else I durst not have done it; To which the Archbishop confidently replied; My Lords, I protest I never gave him any such command or directions, & I wonder Sir Nathaniel dares be so bold & unworthy as to affirm it here upon Oath since I can prove he hath formerly denied it: To which Sir Nathaniel replied: My Lords, since the Archbishop so confidently denies that he ever gave me any such command and directions, I shall humbly desire that this Letter of his scent unto me when I was visiting at Maidstonin Kent, signed with his own hand, may be read; which will end the controversy, and manifest by whose Authority and command I did it; whereupon a Letter under the Arch Bishops own hand, directed to Sir Nathaniel was delivered to the Clerk and openly read, to the Arch-Bishops great shame, and disparagement of all his Protestations, which after this (& some other passages wherein he was taken tripping in like manner) were reputed mere vaporing impostures, to delude the vulgar, void of truth and credit. The Letter was to this effect. Sir, I require you to command the Communion Table at Maidston to be placed at the East or upper end of the Chancel, and there railed in, and that the Communicants there shall come up to the Rail, to receive the blessed Sacrament, and the like you are required to do in all Churches, in all other placse where you are to visit Metropolitically, etc. W. Cant.  
This letter being read, much daunted, discredited the Archbishop in the opinion of all the Auditors, he having nothing to reply, but that he had forgotten he writ him any such letter. Upon the receipt whereof Sir Nathaniel Brent confessed he did give order throughout his Metropolitical Visitation, that all the Communion Tables should be removed, and railed in at the upper end of the Chancel in all Parish Churches, and all seats above the Table, or equal with it in any Chancel pulled down, and that the Communicants should go up to the Rail and there receive the Sacrament kneeling; which he pressed as spatingly as he might, it being against his own judgement; and thereupon obedience was yielded in most places, and such as refused to Rail in their Tables, were questioned and proceeded against by others, but as for himself he never troubled any for it.  
That the Archbishop himself gave both command and approbation for these Innovations, was proved by this ensuing Petition, to which an Answer was underwriten by Master del, subscribed with the Archbishops own hand, found among Sir john Lambs sequested Papers, by Master Prynne.  

To the right Reverend Father in God William Lord Archbishop of Cant. his Grace, Primate of all England and Metropolitan.  
The Petition of Philip Davies Clerk, Hunry Demery, and Abrah am Cobb, Churchwardens of the Parish Church of Hill, alias Hull, in the Diocese of Gloucester.  
Humbly showeth,  
THat your Petitioners in obedience to your Grace's special directions in your Grace's Metropolitan Visitation, did take care and order for the raising of the Chancel 
NOTE.  and Railing in the High Altar or Communion Table in the said Church, for the doing of which with the necessary beautifying of the said Church, there were divers rates made by the Churchwardens for the time being and major part of the Inhabitants of that Church for to defray the Charge thereof. In which assesements one Henry Heathfield who was, and is commonly reputed and taken to be of that Parish, was rated after the usual manner as he and his Predecessors had always been, his divers rates amounting to 28. shillings six pence. To avoid the payment of which the said. Henry Heathfield appealed to your Grace's Court of the Arches, where the cause hath depended for these eleven Months last passed, to your Petitioners great Charge and hindrance.  
May it therefore please your Grace (for the better encouragement of your Petitioners in performing your Grace's Commands, which we have hitherto done in preserving the decency and ornaments of the said Church as much as in us lies) to give order, that the said Cause may be speedily determined, and that your Petitioners may not be unnecessarily vexed and molested for endeavouring to perform what in your Grace's Visitation was publicly enjoined, but so far as truth shall appears, we may shroud ourselves under your Grace's Protection.  
And your Petitioners shall ever pray, etc.   

I desire Sir John Lamb, in case he find the Suggestions true, to take care that this Cause may come to hearing with all convenient speed possible.  
Febr. 9 1637. W. CANT.   
By answering of which Petition, the Archbishop acknowledgeth, that the railing in of Communion Tables, and imposing illegal Rates for the same, was done by HIS GRACES SPECIAL DIRECTION in his Metropolitical Visitation; and thereupon he thus desired Sir John Lamb, to expedite the hearing of the Cause; yet he had so Little Grace as openly to deny it with solemn protestations: The falsity whereof was further evidenced by this Copy of Injunctions given in his Metropolitical Visitation to the Cathedral Church of Winchester, 19 July An. 1635. by Sir Nathaniel Brent his Vicar General; found in his own Study at Lambheth, (so as he could not be ignorant of them) & attested by Master Prynne; the last whereof was this. Deinde Dominus injuaxit Gardianis Ecclesiae parochialis sancti Mauritij infra Civitatem Wintoniae, quod duo sedilia ex utraque parte Cancellorum ibidem removeantur; & quod nullum sedile ibidem collocatur aut erigatur. Distuque Dominus ad Petitionem Willielmi Newton, unius Parochianorum praefatae Ecclesiae Parochialis decrevit Mensam sacram Eucharistiae decenter circum-sepiendam, viz. TO BEE RAILED ABOUT IN DECENT MANNER, citra festum Omnium Sanctorum proximè sequens.  
Moreover, A paper of Informations of divers Abuses in the City and Diocese of London, was found in the Archbishop's Study, attested by Master Prynne, whereof this was one. There are many Communion Tables in several Churches of the City of London that are not railed in, and some of them are placed in the middle of the Church, when as they may be placed more conveniently at the East end thereof. At the Chapel at Highgate, the Boys use to lean on the Communion Table in the time of Divine service: under which Mr. del the Archbishop's Secretary Writ this direction to Sir Nathaniel Brent, his Visitor, subscribed with the Archbishops own hand.  
I require you that (besides my other Instructions) you give me an account of all particulars within named. Whereupon an Account was given to him in writing accordingly, thus entitled. An Account of the Metropolitical Visitation of the Diocese of London, Aano. 1636. found in his Study with the foresaid Informations, and endorsed thus with his own hand: 1636. March, The Course of my Visitation in London Diocese: Wherein are these Particular Passage, touching the railing in of Communion Tables. Mr. Rogers of Massing (mentioned in your Grace's Paper) came not to me for an order for the setting up of a Rail about his Communion Table: But I GAVE A GENERAL ORDER FOR IT BOTH THERE AND IN ALL OTHER PLACES WHERE I PASSED. The Communion Table in the Chapel of Highgate (mentioned in your Grace's paper) is already placed at the upper end of the Choir, and a decent Rail made about it, as I am informed by divers, (To which the Archbishop with his own hand adds this Note in the Margin; See it be done:) In the Parish Church of Edmonton, a fair Monument is set at the upper end of the Chancel, which I have ordered to be taken down without delay, and the Communion Table to be set in the place of it, with a comely rail about it. Yet had this Archbishop the Impudence to protest to the Lords he never gave any order to Sir Nathaniel Brent, for removing or railing in Communion Tables; that it was done without his Privity or direction. O portet mendacem esse memorem. Add to this, that in an Abstract of this Archbishops Metropolitical Visitation endorsed by himself and found among his papers; there were these observable informations given to him by his Visitor, Sir Nathaniel Brent July 16. 1635. At Lyn in the principal Church called St. Margaret's, the Communion Table wanted a rail, which I have ordered. At Northampton, no man boweth at the pronouncing of the name of jesus; in all the Churches in Shrewsbury many things were out of Order, especially about the Communion Table: But the Officers in every Parish Church most willingly submitted to what I ordered Mr. Speed of Saint Pancrosse in Chicester is very willing the Gallery in his Church should be pulled down which was built to receive strangers, as also to remove the seats which stand even with the Altar. Besides, it appears by a letter of Wil Kingsley archdeacon of Cant. to this Archbishop, dated April 13 16 6. that he gave him order to survey all the Churches in Canterbury, and to certine him, what Monuments placed the Eastland Galleres were in them, to the end they might be removed; who gave him this account thereof in writing, found among the Archbishop's Papers.  
To the most Reverend Father in God, the Lord Archbishop of Canterbury, His Grace, Primate of all England, and Metropolitan, one of His Majesty's most Honourable Privy Council, My very good Lord.  
May it please Your Grace;  
I Have according to Your Grace's direction survayed the Churches of Your Graces Arch-Deaconry in the City of Canterbury, In some of which I find Galleries and seats raised from the ground three or four ascents; as likewise monuments with divers Inscriptions, erected without authority at the East-end of the chancels, And in Saint Gregory's Church of the same City, one other Monument in which is described the Gunpowder Treason, with this Motto or Inscription in Capital letters, IN PERPETVAM PAPISTARUM INFAMIAM. This he held himself in all humility bound to acquaint Your Grace withal, who is ready to execute what Your Grace shall Command for the ordering of these particulars, or any other thing Your Grace shall be pleased to enjoin him, and never ceaseth to pray for Your Grace's prosperity and welfare, Resting,  
Your Grace's most humble Servant, William Kingsley. April 13. 1636.  
To which Letter the Archbishop returned this answer, sound in his study thus endorsed, The Copy of my Letters to the Archdeacon of Canterbury, April 29. 1636. concerning the taking down of Galleries, and Monuments in some Churches of Canterbury, etc.  
S. in Christo.  
SIR;  
YOur Letters of April 13. I have received, and I thank you for your care and pains in Visiting the Churches of your Arch-Deaconry within the City of Canterbury, in which I have often heard there are some things amiss, and find by your report, that the Information given me was true. And because you certify me of some things of greater moment then ordinary, I thought it very fit to acquaint His Majesty with all the contents of your Letter, and did so: By which 
NOTE.  means, I shall with more freedom give you the fuller answer to the three particulars mentioned by you.  
For the first, which is the raising of Galleries and Seats from the ground three or four ascents, His Majesty hath commanded me to write unto you, that they be taken down, and the Seats left orderly in the Church. But you are to take care to acquaint the Minister and Churchwardens with it, and to see it done, in a fair, and peaceable manner. The like Course you are to take with the second, for it is no way fit that any Monument whatsoever, should be set up at the East end of the Chancel, thereby, standing equal at least, if not above the Communion Table, and fit for nothing but to cast it out of its proper place. Therefore if any such be in any Church within your jurisdiction, you are to speak with them that are next of Kinne, or 
NOTE.  whom such Monuments may most concern. And if they will remove them, and set them up in any other place, on the sides of the Church, you are to give them leave so to do; but if they will not, you are then to take them down, in an orderly way, and not to suffer any to stand at the East end of the Chancel.  
Your third business, is of greater consequence, it is, that there is another Monument in Saint George's Church, in which there is described in Capital Letters, the GUNPOWDER TREASON, with this motto, In perpetuam Papistarum infamiam, etc. I hope this stands not at the East end of the Chancel, for if it do, you must see it removed to some other place, but if it stand upon any side of either Chancel, or Church, than you are with the knowledge of the Minister and the Churchwardens, or any other whom that Monument may concern, to take some Painter to you and cause him to put out of the Monument, all that 
NOTE.  concerns the Fleet in 88 because that belongs to a Foreign Nation: And though your Letters make no mention of 88 yet the Picture of the Monument, which you sent me up doth, which I showed His Majesty as well as Your Letter. So having here given you a clear direction in all your three particulars, I shall expect your care in the execution of them according to it, So I leave you to the grace of God, and rest,  
Your very loving Friend. Will: Cant,  
By these two Letters it is apparent, that the Archbishop gave special directions not only to Sir Nathaniel Brent, but to the Archdeacon of Canterbury to take down Galleries and Monuments at the East end of chancels near the Communeon-Tables; and to place the Tables there, at in their proper place; as likewise to obliterate the memorial of our happy deliverance from the Spanish Armado in 88 out of that Church, where it had long continued.  
Finally, it was proved by the testimony of Master Sutton, Master Browne, and others, that in the year 1640. in the new Chapel at WEST MINSTER, the King's Arms were set up in the East Window, which was first glazed with white Glass; afterward the Archbishop promising to bestow a new window instead of it, the King's Arms were thereupon taken down by direction of Doctor Haywood, the Archbishop's Chaplain, and Brown this Joiner, and placed in another obscure window, and the Archbishop's Arms (supported by Seraphins) put up in its place to signify, that he was the sole donor of this new Window, where instead of the white Glass, there was set up in coloured glass, the Picture of the Holy Ghost in form of a Dove, with the Images of the Virgin Mary, Christ, Angels, and Ceraphins, for which the Glazier was paid since the Archbishop's commitment to the Tower by the Archbishop's direction (as the Glazier verily believed,) this new painted Window being set up about the beginning of this Parliament, but since demolished by order of Parliament; which manifests the Archbishop's perseverance in his Popish Innovations notwithstanding the Scotish troubles, and the many late complaints against them in the last dissolved and present Parliament.  
When this Arch-Prelate had in his Metropolitical Visitation by private instructions only to his Vicar General and other Agents, set on these Innovations, and introduced them into many Parish-Churches in most Diocese, he then by his subordinate Suffragans and Creatures, began to enforce them universally upon all Ministers Churchwardens, Parishes, by Visitation Oaths and Articles, upon which such Ministers, Churchwardens and others who opposed them were presented yea prosecuted as Delinquents. Among others Dr. Pierce Bish. of Bath and Wells, Matthew Wren, Bish. of Norwich, Bish. Lindsy of Peterborough, Bish. Montague of Chichester and Skinner, Bishop of Bristall, were the chief promoters of his Innovations especially of railing in Communion Tables Altarwise, bowing to and towards them, saying second service at them, and coming up to the new rails to receive the Sacrament, prescribing these particulars in their several Visitation Articles: Witness Rich: Montague Bishop of Chichester, his printed Visitation Articles there, 1635. which after his translation to Norwich, he enlarged with some printed additions for that Diocese Anno 1638. of which there were two impressions.  

Tit. 1. Section 8.  
IS your Chancel divided from the Nave or body of your Church, with a partition of Stone, Board's, Wainscot, Grates, or otherwise? wherein is there a strong door, to open and shut, (as occasion ferveth) with locks and keys, to keep out boys, and girls, or unreverent men and women? and are dogs kept from coming to be soil or profane the Lords Table?  
9 Is your Chancel well paved, & c? doth it altogether lie upon a flat, or hath 
NOTE.  it ascents up unto the ALTAR?  
10. Is your Church scaffolded every where or in part? do these scaffolds so made annoy any man's feat, or hinder the lights of any Window in the Church? Is your Chancel surrounded with seats, wherein your Parishioners commonly use to sit, which take up the room to much, and encroach upon the propriety of the Minister?  
Tit. 3. Of sacred utensils, Church-ornaments, etc. Sect. 4. Have you two fair large Surplesses for your Minister to Officiate Divine Service in, that the one may be for change, when the other is at washing? and also serve for him, that at Communion assisteth the chief Minister, that no point of Divine service may be done, but with and in Ministerial vestments?  
5. Of what assize be the Surplices, large or scantting? Of what Cloth, course or fine? What are they worth if they were to be sold? for not cheapness, but decentness, is to respected in the service of God.  
7. Is your Communion Table, OR ALTAR of Stone, Wainscot, Joiner's work strong, fair and decent? What is it worth in your opinion were it to 
NOTE.  be sold?  
8. Have you a covering or Carpet of Silk, Satin, Damask, or some more than ordinary stuff, to cover the Table with at all times, and a fair, clean, and fine linen covering at time of administering the Sacrament?  
9 Have you a Chalice or Communion-Cup with a cover, of silver, and a Flagon or Silver or Pe●ter, (but rather of silver) to put the Wine in? which is to be consecrated, and not to be brought into the Church, and set on the Table in Leather or Wicker-bottles, or Tavern wine-potts, which being of vulgar, common and profane employments, ought not to be presented in the Church, or at the LORDS TABLE.  
10. Have you a plate or patten fair and deep, of the same materials, for the bread? As also a Corporas Cloth or Napkin of fine Linen, to cover the Bread consecuted, (which cannot all at once be contained in the Patten) and to fold up what is not used at Communions? are all these sacred Utensils, clean kept, washed, scoured, as often as need or conveniency requireth?  
11. Is your Communion-Table, enclosed and ranged about with a rail of Joiner's and Turner's work, close enough to keep out dogs from going in and profaning 
NOTE.  that holy place, from pissing against it, or worse? and is there a door of the same work to open and shut? do any persons presume to enter thereinto, except such as be in holy orders?  
12 Is the Communion Table fixedly set, in such convenient sort and place within the Chancel, as hath been appointed by authority, according to the practice of the Ancient Church; that is, at the East end of the Chancel, close unto the Wall, upon an assent or higher ground, that the officiating Priest, may be best seen and 
NOTE.  heard of the Communicants, in that sacred action?  
13. Whether is the Communion-Table removed down at any time, either for or without Communion, into the lower part of the Chancel, or body of the Church? by whom, at whose instance, direction or command is it done?  
Do your Parishioners at their entrance within the Church doors use that comely and decent deportment which is fitting for God's house, where God, whom Heaven and earth cannot contain, is said to dwell, and doth manifest his goodness and mercy to man out of his word? do they uncover their heads, sit bare all service time, kneel down in their seats, bowing towards 
NOTE.  the Chancel, and Communion-Table, and use those several postures which fit the several acts and parts of Divine Service?  
14. That is, Do they reverently kneel at Confession, Absolution, the Lords-Prayer, the Church Prayers and Petitions or Collects, as becometh suitors unto God? Do they stand at the Creed, as avowing their belief in the face of Heaven and earth, men and Angels; at the Hymns and Doxology, or Glory be to the Father, etc. against the oppugners of the Trinity, (which in the Primitive Church was repeated at the end of every Psalm, and aught so to be in ours.) Do they stand also at the reading of the Gospel, and bend or bow at the glorious sacred and sweet name of Jesus, pronounced out 
NOTE.  of the Gospel read?  
20. Doth he upon Wednesdays and Fridays ordinarily and at other extraordinary times appointed by the Ordinary, read and pray the Litany? and doth he especially on Sundays, read the second or latter Service at the Communion-Table (as the ancient tradition of the Church was to do, after the dismission or missa of the Catechumoni, Euergumeni and Paenitentes) and not 
NOTE.  in his Pew, or Reading-seate, though there be no Communion, and this as well before as after the Sermon?  
Tit. 6. Sect. 27. Is the Grave made East and West? Is the body buried with the head to the West? 
NOTE.   
Tit. 7. Sect. 12. And whereas it offendeth many, that we sometimes call the Lords-Table an Altar, and dispose of it Altarwise, that we use the phrase of Sacrament of the Altar, in oppugning whereof, it hath been charged with Popery, and constantly (but ignorantly) affirmed, that in the Primitive 
NOTE.  Church it was not named an Altar for three hundred years after Christ: to give satisfaction herein, and hereabout, both to Priests and people, I avow upon certain knowledge out of my poor reading, That for all the time articulate, the word Table is not above thrice used, but ever Altar, and of Ecclesiastical Writers within that time, only Dionysius Areopagita hath it, and that but once, and occasionally; which assertion (I am sure) cannot be refelled: and therefore if we will (as we profess to do) follow the course and practise of the Ancient Primitive, Apostolical Church, we ought not 
NOTE.  to traduce or be offended at the name, thing, or use of Altar, whereat a manifold Sacrifice is offered to God.  
Tit. 8. Sect. 9 Touching Parishioners. Doth any married woman within your Parish after childbirth neglect to come to Church, according to the book of Common-Prayer, to give thanks to God for her safe deliverance, veiled in a decent manner, as hath been anciently accustomed? and doth she then kneel in some convenient place nigh to the Communion-Table, while the Priest (standing by her) giveth thanks to God for her; and if there be a Communion doth she then offer her accustomed offerings, and receive the holy Communion?  
11. Do all your Parishioners of what sort soever, according as the Church expressly them commandeth, draw near, and with all Christian humility and reverence come to the Lords-Table, when they are to receive the Holy Communion; and not (after the most contemptuous and un-holy usage of some, if men do rightly consider) sit still in their Seats or Pewes, to have the blessed Body and Blood of our Saviour, go up and down to seek them all the Church over.  
Tit. 9 Of Clerks, Sextons, Churchwardens, and Sidemen.  
5. Do you, or have any of you meddled with setting, placing, displacing, removing the Communion-Table up and down, of your own heads, without 
NOTE.  the Minister, or with him, not by order from the Bishop?  
6. Do you know of any Parishioner or Forreiner, who hath committed or attempted such an Act? If you can learn them, Present their names.  
Tit. Sect. 10. Distinct and punctual Answer must be made to every one of these Articles.   
On all which Articles Churchwardens and Sidemen were obliged to present Non-conformists to them, by this strict ensuing Oath.  

The Tenor of the Oath to be administered unto, and taken by the Churchwardens, and Sidemen.  
Swear you shall, that you shall duly consider, and diligently inquire of all and every one of these Articles given you in charge, and tendered unto you; and that all affection, favour, malice, hatred, hope of reward, gain, displeasure of great men, malice, or other sinister respect set aside; you shall faithfully discharge your duty, and truly present all and every such person of and in your Parish, as hath made any default, or committed any offence in or 
NOTE.  against these ensuing Acticles, or that be vehemently suspected, or defamed of any such offence, or crime; wherein you shall deal uprightly, truly, and fully, presenting all the truth, and nothing but the truth, without partiality, having God before your eyes, and an earnest Christian zeal to maintain truth, order, and Religion, and to suppress the contrary: So help you God, and the holy contents of this Book.   
Matthew Wren Bishop of Norwich, in his first Visitation of that Diocese among other Articles to be enquired of within that Diocese, prescribed these ensuing Articles upon Oath, printed by Richard Baiger 1636. concurring in substance with Bishop Mountagues.  

Chap. 3. Sect. 2. Have you ïn your Church or Chapel a Font of stone set in the ancient usual place, whole and clean, and fit to hold water? a convenient and decent Communion-Table, with a Carpet of silk, or some other decent stuff continually laid upon the Table, at the time of Divine Service, and a fair linen cloth thereon laid, at the time of Administering the Communion? and is the same Table placed conveniently so as the Minister may best be heard in his Administration, and the greatest number may reverently communicate? to that end, doth it ordinarily stand up at the East end of the Chancel, where the Altar in former times stood, the ends thereof being placed 
NOTE.  North and South? is it any time used unreverently,, by leaving or sitting on it, throwing hats or any thing else upon it, or writing on it? or is it abused to any other profane or common use? and are the Ten Commandments set up in your Church or Chapel, where the people may see and read them, and other chosen sentences also written upon the walls in your said Church or Chapel, in places convenient for the same purpose?  
Sect. 12. Are all the pews and Seats in the Church so ordered, that they which are in them, may all conveniently kneel down in the time of Prayer, and have their faces up Eastward toward the holy Table? Are there also any kind of Seats at the East-end of the Chancel, above the Communion-table, 
NOTE.  or on either side even with it?  
Sect. 14. Hath any in your Parish defaced, or caused to be defaced, or purloined any Monuments, (that is Crucifixes and old Images) or Ornaments in the Church.  
Chap. 4. Sect. 7. Doth every Priest and Deacon in your Parish daily say the Morning and Evening Prayer, either privately, or openly? Doth the Curate say the same daily in the Church or Chapel, with the tolling of a Bell before he begins? At the end of every Psalm, do they stand and say, Glory be to the Father, etc.  
Chap. 4. Sect. 8. Doth your Minister and Curate at all times, as well in Preaching or Reading the Homilies, as in reading the Prayers and Lerany, in Administering the holy Sacraments, Solemnisation of Marriage, Burying the Dead, Churching of Women, and all other Offices of the Church, duly observe the Rites prescribed, without omission, alteration, or addition of any thing? And doth he in performing all and every of these, wear the Surplice duly, and NEVER OMIT THE WEARING OF THE SAME nor of his Hood, if he be a Graduate?  
Chap. 7. Sect. 4. Have you in your Parish, that do not reverently behave themselves, entering into the Church? (that is, by bowing towards the Altar) Do all use due and lowly reverence, when the blessed name of the Lord Jesus is mentioned, and stand up when the Articles of the Creed are read?  
Sect. 17. Do all your Parishioners of what sort soever, according as the Church expressly them commandeth, draw near, and with all Christian humility and reverence, come to the Lords-Table, when they are to receive the holy Communion? and not (after the most contemptuous and unholy usage of some, if men did rightly consider) sit still in their Seats or Pewes, to have the blessed Body and blood of our Saviour, go up and down to seek them all the Church over.  
Chap. 9 Sect. 11. Were there any particular or special Injunctions given (as you know, or have heard) by the Vicar General, or any other Commissioner, at the last Metropolitical Visitation of the most Reverend the Lord Archbishop of Canterbury his Grace? and how have the same been performed or observed by the Minister, or any other of the Parish, whom they concern?  
Sect. 12. Lastly, have you, and every of you, by yourselves read, or have caused to be read to you all these Articles? have you well examined and inquired into every particular therein intended? have you sincerely, uprightly, and without any partial affection or concealment, presented and made known all and every of the offenders, in any of the particulars, either as they are taken in truth, to be, or by common fame reported?   
To these Articles, this Bishop annexed divers particular Injunctions, prescribing, Railing in of Communion-Tables Altarwise, bowing towards them, reading second Service at them, that every Combination Lecturer, should in his Surplice and Hood, begin the second Service at the Communion Table before he went up into the Pulpit, into which he should ascend, after the reading of the Nicene Creed, using no other prayer than that prescribed in the 55. Canon, nor Preaching above one hour; that he should not give the blessing out of the Pulpit, but should descend again to the Table, and read the Prayer for the universal Church, and so dismiss the Congregation with the Peace of God, etc. That all Communicants should come up by files, and receive the Sacrament at the new Rails, kneeling, etc. As appears by his Injunctions, annexed to his Articles in writing, and his Account to the Archbishop, for the year 1636. both found in the Archbishop's study, and attested by Mr. Prynne.  
In this Diocese of Norwich (by means of these Visitation Articles.) Bishop Montague, in his Account to the Archbishop for the year, 1638. informs him under his own hand, That all Courches were furnished with the ALTAR, standing close to the East-wall, all Railed about the Altar: But withal he certifies him, that many of the people complained they were troubled, and Excommunicated by his Predecessor (Bishop Wren) for not coming up to receive at the Rails, about the Altar, in this manner. 
19  As many as can well kneel close unto the Rails, come up out of the Church, and then upon their knees receive from the Priest standing within the Rails, the Bread and Wine, who being thus Communicated, rise and depart into the Church, and as many more as can likewise kneel, succeed, and being Communicated, likewise depart, which course is observed till all have received. Against this, they say, it is a new, un-necessary troublesome course, not enjoined by Law, not required by Canon, nor imposed by His Majesty, or my Lord of Canterbury, whose Injunctions they profess they will obey; nor in the Articles or Injunctions of any Bishop.  

20.  This, as it perplexeth them, so I must profess, it troubleth me, wherein I desire resolution and direction. For if this be the case as they pretend, in my poor opinion, it is inter minutiora Legis, to make the best of it, and happily in these times of opposition; it were not amiss to follow that wise direction of the greatest Council of Christendom, the first of Nice, Let ancient customs be observed.  

21.  If I may be bold to deliver my own poor private opinion concerning this case, as they relate it, not otherwise; I hold it a mere un-necessary, inconvenient, cumbersome, or irregular course. I know it hath no velam nor vestigum 
NOTE.  in Antiquity, who as it appears by Saint Chrisostome, communicated Communicants kneeling in the Chancel in their distinct ranks, the doors shut, none permitted to depart till the blessing pronounced, and Ite in peace.  

22.  I know of no Law, Articles, Advertisements, Canons, Injunctions, that require it; I cannot tell where, when, by whom it came up: This I know, it is 
NOTE.  the practice of the Roman Church; at least in Italy and Rome, and yet draws near upon the Lees of the Geneva Discipline, in their running Banquet, as it is rightly named.  

23.  I humbly crave pardon, for this my free, but private opinion of that course upon which so many in my Diocese do stand, 
24.  who otherwise do profess all obedience to the Church orders; and I doubt not but to bring them thereto, and settle them therein, almost I durst undertake it.  
This Account of Bishop Montague being showed Bishop Wren, by the Archbishop, he returned this Answer in writing thereunto, which he delivered to the Archbishop, in whose Study Mr. Prynne seized it.  

18.  The number of them that stood excommunicated for this which is alleged, were not 13, in above 1300. Parishes.  

19  When they had received both the bread and wine (two ranks of them) they quietly withdrew, and remained in the Chancel (if it would hold them) and others kneeled down in their rooms.  

20.  No marvel if it like not those, that will pronounce it new, unnecessary and troublesome. The Service book enjoins it, by requiring all to draw near. The King Himself does it, and His whole Household in effect.  

21.  It had been neither perplexity nor trouble in that Diocese ere now, if it had not (unawares) been declaimed against by his Lordship, before he came into the Diocese. Many of his Faction pricked up their ears at that, and then his Lordship had plunged himself to openly to get back handsomely. Now he is come into the Diocese, and finds it so generally practised and desired by the best of all sorts; It is hoped that upon this private narration, either my Lords Grace, of the King will gainsay it. 
21.   
It were fit, that what he reputed an irregular custom had been expressed, And whether to carry the holy Sacrament up and down to their Seats be it? Where the chancels will not receive all the Communicants, what more trouble, of successive coming before the Rail, then into the Chancel? Many chancels are so seated, that it cannot appear how the Communicants knelt and for this (in truth) the Faction hath the greatest stick at it: Many Parishes are populous, and the Chancels large, but the Chalices very small, while the Priest than goes to and again, so far to renew the Cup, much time and labour is lost.  

22.  This supposition holds not, for very many chancels will not hold all the Communicants, much less to kneel conveniently all at once: To come before the Rail hath more analogy with Antiquity, than some men have seen, or others will. In England they came but to the Chancel doors, till our Laws brought them into the Chancel. So now the Rail serves to distinguish the Presbyterian from the Chorus, and that place in Saint chrysostom, (I believe) will otherwise prove to be mistaken.  

23.  That it is like the practice of the Roman Church, I suppose is the better, seeing 
NOTE.  we never found fault with them for it till now. As for Geneva, 'tis not so like to theirs, or theirs to it, as an Ape is to a man; and yet is far enough from being a man.  
This is spoken unto in the precedents. 
24.   
After which, Bishop Montague in a Synod at Ipswitch, Octob. 8. 1639. gave these ensuing directions to his Clergy, concerning the people's coming up to the Rails to receive. A Copy whereof he sent to the Archbishop, who received it the 21th. of the same Month, as appears by his endorsement thereof.  
When I came first into this Diocese, I was much and often troubled by many in many parts thereof, about coming up to the Rails, as they called it, in time of the holy Communion.  
This was a novelty unto me as it seemed it was in itself; for I had never 
NOTE.  heard of it, nor did I know what it meant. But I understood at length it was this; Those that intent to receive the holy Sacrament, are to come up out of the Church, and to draw near unto the Rails, which enclose the Altar, or Communion Table, and there to kneel as many as can, and to receive in both kinds at the Ministers hands; when this company at the Rails have received in both kinds, they are to rise up, to withdraw, and another company to succeed in their places; and after them, a third, and so till all be in that sort Communicated.  
In this course thus observed, I do not understand whether all at once that intent to Communicate, do together come up out of the Church into the Chancel, and being there disposed, sitting or standing, do in course repair unto the Rails, and return from thence; Or whether only so many do together come up out of the Church, as can kneel at the Rails, the other remaining in the Church behind, until their course come to go up? Nor do I know, whether they repair, being risen from the Rails, whether into some place in the Chancel, or out of the Chancel into the Church, which may be cumbersome, and is inconvenient, it being for any thing I know to the contrary, an ancient Tradition of the Church, for no man to go out of the Chancel, or from his place, having received it until the Ite missa or dismissive blessing upon them, which we call the Peace of God. Therefore to give that satisfaction which I can in this cause; because yet never any Recusant of coming up to the Rails, did unto me refuse to come into the Chancel, to receive upon their knees, to observe the Service Book in all points, only they cannot digest the going up, and coming down, and disquieting the Assembly, which neither do I myself approve of, until His Majesty, or my Lord's Grace of Canterbury appoint otherwise; to whom I 
NOTE.  do, and they must, and I hope will submit themselves. These orders I have thought good for quiet, peace and conformity to direct.  
First, after the words or Exhortation pronounced aloud by the Minister, standing at the Communion-Table, to the Parishioners as yet in the Church, draw near, etc.  
All intending to Communicate, are to come up out of the Church into the Chancel; and as in course of Civility and good order, it is seemly the best in the Parish to come up first.  
All being come in, the Chancel door is to be shut, and not to be opened till the Communion is done; that no Communicant departtill the dimission, no non-Communicant come in amongst them, no Boys, Girls or gazers be suffered to look in as to a Play.  
The Communicants being entered, to be disposed into several stations, ranks, or forms; the first rank to stand, sit, or kneel, near or close unto the Rails, which being the most eminent place, the best in the Parish may fitly be disposed there.  
And for order and decency though all be Communicants alike, in that holy Communion, yet confusion is to be avoided.  
The first rank being thus disposed, behind them a second, behind them a third rank may be disposed, leaving a sufficient space for the Priest to go between, in giving first the Bread to all the several Communicants, and then the Wine afterwards, if he be sole, and if he have an assistant, the chief Minister to give the Bread, and the Assistant to follow him with the Cup, or Chalice, both going out from the Altar, when the first rank is served; and whereas in many chancels, if not in all, there be Seats built up, the more is the pity, to pester the Chancel; it is not fit that any should go into them, until the several ranks have filled the whole Chancel.  
But because peradventure some out of zeal without knowledge or discretion, have stubbornly refused to come unto the Rails near them, as if it were impious, at least superstitious to come there, as by name one Mr. day of Ipswich; I do require him to receive at the Rails, the next Communion, sub paena juris, and for the rest of the refusers, who have promised conformity in all things, but in rising up, and going up and down, which I neither will, nor do require of them; let them manifest their conformity by once coming up, and afterwards as it happeneth, dispose themselves in the Chancel.  
As these Popish Innovations, Ceremonies were thus set on and prescribed in the Diocese of Chichester, and Norwich, by Montague, and Wren: so were they by Doctor Divenant Bishop of Salisbury, (of whose direction and determination concerning the placing of the Communion Table, the Archbishop took much advantage in his Star-chamber speech, pag. 13, 14.) by the Bishop of Lincoln, Williams, and his Officers in his Diocese, notwithstanding he seemed afterwards to oppose them, and Canterbury's proceedings herein, in his Holy Table, name, and thing.  
This is undeniably evident by the ensuing Acts, for railing in all Lords Tables in every Church and Chappel made, in his Visitation, 1635.  
Acta habita facta, etc. in Ecclesia Parochiali Beatae Mariae Leic' die Martis. 25. Aug. 1635. per reverend. in Christo Patrem & Dom: Dom. Johannen Providentia Divina Lincoln. Episc. pro tribunali sedentem tunc & ibid. in Visitatione sua triennali, praesente me Edwardo Lake in legibus Bac. & Notario publico Regist. suo in hac parte assumpt.  
Quibus, etc. Dict. Reverend. Pater palam & publicè enjunnie & admonuit omnes & singulos gardianos corumque assistant. infra Decanat. de Goodlaxton, Akley & villam Leicestr. infra Arch. Leicest. una cum guard. sanctae Margaretae infra villam Leic. quatenus Mensam illam sacram pro sanctae Eucharistiae administratione in qualibet Ecclesia et Capella infra Decanat. et loca praerecitat. respectiuè vacerris vel C●ncellis decenter muniri procurarent, et inde ad proximam Visitationem dom. Archidiaconi 
Note.  Leic. pro Decanat. et locis pred. infra Arch. Leic. pred. tenend. debitè certificand.  
Similiter in omnibus acta etc. die Mercurii 26 August. 1635. in Ecclesia beate Mariae Leic. praed. quoad Mensas sacras, etc. infra Docanat. de Sparken hoc et Gartrie Arch. Leic. praed.  
Similiter in omnibus acta, etc. die Jovis 27. die. Augusti 1635. in Ecclesia de Meltonmobrey infra Archidiac. Leic. pred. quoad Mensas saeras, etc. infra Decanat. de Frunlandet Goscot Archidiac. Leic. pred.  
Acta habita, etc. in Synodo fine Visitatatione veneralis viri Willielmi Warye sacrae Theologiae profess. Archidiac. Leic. tent●in Capella in Markatharborow die Martis 13. Octobris 1635. per Magistrum Reginald Burdin, Clericum in artibus Magistrum Surrogatum venerabilis viri Johannis Farmeris legum Dacteris praefati Reverend. P●●ris Dom. Episcopi Lincolnien. Vicarij generalis, etc. present me Edward Lake Regist. antedicio.  
Quibus, etc. dictus magister Burdin Com. Certificate pro omnibus Gard. et assistant infra Decanat. de Gartree et Goodlaxton quoad septa Mensarum sacrarum, etc. 〈◊〉 vacerris juxta monitionem reverend. Pairi●dom. Episc. ●irdolnien. pred in prox. post festum Omnium Sanctorum, prox. futur. pro Commiss. or offic. Archid. Leic. in Ecclaesia beata Mariae Leic. tenend.  
Similiter in omnibus acta, etc. dis Jovis 14 Octobris 1635. in Ecclaesia paroch. de Meltonmowbrey quoad Mensas facrat, etc. infra Decanat. Framland et Goscot.  
Similiter in omnibus acta, etc. die Veveris 15▪ Octobris 1635. in Ecclaesia beata Mariae Leicest. quoad Mensat sacras, etc. infra 〈◊〉 Sparken hoc, Akley et Villae Leicest.  
Concord. 〈◊〉 original. penes reg. reman●●d. facta collatione per me Jo. Fowler Notar publicum Regist. deput,  
And by Articles to be enquired of within the Archdeaconry of Buckingham, (in the Diocese of Lincoln) at the Visitation of the Archdeacon there, this present year 1637. Printed at London 1637.  
Artic. 5. Have you ad●cent Table, on a frame for the holy Communion, placed at the 
Note.  East end of the Chancel? Is it railed in or enclosed, so as Men or Boys cannot sit upon it, or throw their hats upon it? Is the said rail or 〈…〉 with s●ttles or kneeling haunches, at 〈…〉 or bottom thereof, no the Communicants way fitly kneel there at the receiving of the holy Communion?  
Artic. 38. Whether any in your Parish have covered his head in time of Divine Service, contrary to the ●● Canon; any that do not kneel at the saying of the general Confession, Litany, ten Commandments, and other prayers read in the said Church ● any that do not stand up at the saying the Belief, or not how or use reverenc● when (in time of Divine service) the name of jesus is read or 〈◊〉? etc.  
Moreover Dr. Pierce Bishop of Bath and Wells, not only prescribes the railing in of Communion Tables Altarwise, under penalties and fines in his Visitation Articles and Courts, but likewise appoints Ministers in every Division to see it executed, and presents these reasons for it to the Archbishop, who endorsed them thus with his own hand. Recepi. March 9 1633. L. Bishop of Bath and Wells about placing the Communion Table.  
Reason's why the Communion Table in every Church should be set close under the East-window or wall, with the ends North and South, and be railed in.  
1. It was ordered in Queen Elizabeth's Injunctions, That the Communion Table should stand where the Altar did.  
2. There should be some difference between the placing of the Lords Table in the Church, and the placing of a man's Table in his house.  
3. It is not sit the people should sit above God's Table, or he above the Priest when he consecrateth.  
4. If it stand not thus, and he not railed in, it will be subject to many profanations and abuses; Churchwardens will keep their accounts at the Lords Table, Parishioners will sit round about it, and talk of their Parish businesses (whereas the Lord's Table is for no other use but only for the Communion; and the service and prayers of the Church) Schoolmasters will teach their Boys to write upon this Table, and the Boys will ●ay their Hats, Satchels, and Books upon it, and in their Master's absence sit upon the same; and many will sit or learn irreverently against the Lord's Table in Sermon time. Glasiers will knock it full of mile holes (as it is found by experience they have done in many places) and Dogs will defile the Lords Table.  
5. When the Communion Table stands thus, the Chancel is the fairer, and there ●● more 〈◊〉 for the Communicants.  
6. Where the Communion Table stands thus, the face of the Priest is seen of all, and his voice is 〈◊〉 heard of all which sit on the North side of the Chancel.  
7. It is sit the Daughters should be like their Mother, the Patochiall Churches should be 〈◊〉 the Cathedral Churches, that so there may be an uniformity in this respect 
Note.  in every Church.  
At Coventry 〈◊〉 Bishop of that Diocese by his Chancellor prescribed these Innovations following in the Churches of that City.  
Thursday the 15 of August 1636. at Coventry.  
It is ordered by Mr. Chancellor in the presence of me Henry Archbold, principal Register, being 〈…〉 by my Lord Bishop to that purpose.  
1. That the Communion Tables with in S. Michael's and Trinity Churches, should be removed up 〈…〉 of the Chancels.  
2. That the ground at the upper end of the Chancels be handsomely raised by three steps, that the 〈…〉 be conspicuous to all the Church.  
3. That in 〈…〉 which almost stopped up the middle I'll, be removed according 〈…〉 the Churchwardens in presence.  
4. That in both Churches, all new additions of Seats in the Chancels be taken away, 〈…〉 be to the ancient form.  
5. 〈…〉 the 〈◊〉 of Trinity shall hereafter have any Seat to himself within the Church of S. Michael, nor any parishioner of S. Michael have any 〈…〉 such no have sufficient interest by Land in the other 〈◊〉.  
6. 〈…〉 the Churchyard of S. Trinity may be 〈…〉 restored to the Churchyard. And the doors opening into the Churchyard be st●pped up, and the sink and other 〈…〉.  
7. That the 〈…〉 wives being in both Churches sufficiently accommodated 〈…〉 hence forth content themselves 〈…〉 ●e disposed of to these Gentlemen of quality within 〈…〉.  
The Churchwardens of both Parishes are admonished to certify the performance of the precedent Articles to M. Chancellor, by the next Court-day at Lichfield, being the 27 of September next.  
And that the Desk in the Chancel in Trinity Church whereon the Books lie, be removed to the upper end of the North Isle next the Chancel; and a Rail made with a door in the middle thereof to keep out children from tearing the Books.  
Charles Twysden.  
Henry Archbold, Registers.  
After which, this Bishop in a better mood, Ordering the Communion Table only at the time of administering the Sacrament to be brought into the midst of the Chancel (being large) without the precincts of its impounding rails, thereupon the Archbishop's Creatures gave present secret notice thereof by way of complaint to Sir john Lamb, and he to the Archbishop in these ensuing Letters (found among Sir john Lambs papers by Mr. Prynne) endorsed with Mr. Dells, the Archbishop's Secretary's hand upon the Archbishop's perusal of them. The first was this Letter from Mr. Bird to Mr. Latham.  
Good Master Latham,  
Being at Mr. Lessons my Lord Bishops accustomed Inn, I was there called and sent for to a private room before Mr. Major, and some others of the Fraternity; the business was concerning the removal of the Communion Table fromits ascent of 3 steps, 
Note.  unto the body of the Chancel, during the administration of that blessed Sacrament: and they fearing me and my thwarting it, moved my Lord to command me from either troubling them, or altering that. But how this can be effected, without a great deal of inconveniency both to Minister and people, I know not; the Table and all other ceremonies necessary then to be used, being by this means obscured, and taken away from the ears and eyes of the people. This is all (except his Sermon) that his Lordship hath done here, and so much I thought good to certify you; desiring you to make what use you can of it, provided you ever conceal the name of  
Your assured loving friend Tho. Byrd. Covent. 21 March. juxta count. Aug. 1636.  
The second, this Letter from Mr. Latham to Sir john Lamb.  
Most worthy Sir,  
Our Lord Bishop at his departure from hence left such a terrible noise behind him of threatening, against his Chancellor, Mr. jeffraye Archdeacon of Salop, and my Self, as would make men that were any thing obnoxious, much afraid; but for mine own part I thank God I fear him not, but will and shall be ready to justify myself in any thing I have done, and whatsoever hath passed betwixt your worship and myself concerning his Lordship, can well prove if need require, with much more; which upon the least notice, I will be ready to wait upon my Lord's Grace and yourself to 
Note.  perform. S. michael's in Coventry have raised their steps up to the Altar with curious workmanship and stone, and have been at great charge in making a Septum about the Table; yet hath his Lordship, as you may perceive by this enclosed Letter, commanded the Table to be brought down into the middle of the Chancel for this holy time; perhaps his Lordship will say, the Cancels are not fully finished, but they were so much up at his being at Coventry, as that they might well come up and receive the holy Communion, and are now finished, and the Table hath been at the upper end ever since his Majesty's commands. Mr. Byrd would not be known of this if it may be, yet he will justify it, and others also if it must be.  
Your Worships to be commanded ever, Edward Latham. Lichf. 27 Martii 1637.  
By this it appears, the Archbishop had his Spies and Informers in all places to certify him of the very least oppositions against his Innovations, by Bishops or others: which will be further manifested by three other Letters. The first is a Copy of the Bishop of Lincoln's Letter to his Surrogate Mr. Burdin, about S. Martin's Communion Table in Leicester, and the placing of it; the copy whereof was presently sent to Sir john Lamb, and by him conveyed to the Archbishop, who endorsed it with his own hand.  
After my very heartiest commendations unto you,  
Whereas I have appointed the parishioners of S. Martin's in Leicester to remove their common Library from the Choir of their Church into another room, provided by the Major, Aldermen, and Corporation of Leicester for that purpose, and have persuaded them to trim up and prepare their foresaid Choir with Rails and other ornaments to place therein their Communion Table, all the which they have accordingly performed. And whereas upon a Certificate made unto me by the Vicar, the Churchwardens, divers of the Aldermen, and others the better sort of that Parish, That the place where their Table stood before is far more fit, by the reason of the more capacity to receive the Communicants, & the more audiblenesse of the Ministers voice, & the proximity to that place where Morning and Evening prayer are appointed to be said, than this Chancel is. I have therefore, according to the liturgy confirmed by Act of Parliament, the several Injunctions of our Princes heretofore, & the 82 Canon now 
Note  in force (as I hope I should as rightly understand them as any of my said subordinate Officers can do) given the said Vicar, Churchwardens, and parishioners, leave to remove the said Communion Table to the aforesaid place where it formerly stood, at such times as they are to receive the Communion. These are to require you not to be troublesome or molestfull to the said parties in any thing concerning the premises, until you shall legally disprove unto me the truth of the aforesaid Certificate; and so I commend you to God, and am  
Your very loving friend and Bishop, joh. Lincoln. Buckden this 19 of December, 1633.  
The second, is a clause in Dr. Aylets' Letter to Sir john Lamb, about railing in Communion Tables.  
Good Sir, etc. I have caused many of the Communion Tables within my Officiary to be railed in, and the people to come up and kneel and receive at the Rail, (though with much opposition, especially in great clothing Townes, because they see no such thing, as they say in the Churches of London;) but since our Article Books for the Metropolitical visitation were delivered, they have found an Article, which as they conceive, gives them leave to remove their Table at the time of celebration, and place it as it may be most convenient for the parishioners to come about it and receive; with in some places where the Minister is willing to please his people, undoes all which I have done, and lays on me an imputation, as if it were mine own invention, crossing that Article delivered by his Grace's Visitor in his several Visitations: 
Note.  for this I humbly desire to know his Grace's pleasure and your best direction. You will be pleased to excuse the length of my seldom Letters, and to remember my humble service to his Grace.  
Your ever obliged servant and affectionate Kinsman, Robert Aylet. Farly 29 June 1636.  
Here we see the Archbishop made the only common rule and directory of all these Innovations.  
The third is a clause in D. Clerks Letter to Sir john Lamb concerning the removal of the Rail and Communion Table at Northampton during the plague there.  
Worthy Sir, etc. They now do what they list in the Church service at All-Saints in Northampton, and some very lately have (as I am informed) cut the Rail or Cancel that was about the Lord's Board in Pieces, and have brought down the Lords Table into the middle of the Church: I long since advised the Mayor and some of his discreet Brethren, that the Tuesday Lecture and Sermon on Sundays in the afternoon should be forborn in these infections and dangerous times; they than raised a report of me, that I went about to starve their souls: you may do well to acquaint my Lord's Grace with so much of this as you please. The schismatical Puritans now 
Note.  bring their Appeals from the Audience, as namely the Churchwardens of Towcester, who are questioned for not presenting some 80 or an hundred of their Parish who refused to receive the blessed Sacrament at the CANCEL at Easter last, etc.  
Yours unfeigned to love and serve you, Sam. Clerk. Kingsth 17 June 1638.  
This Archbishop having thus introduced by successive degrees these several popish Innovations, so far as to enforce them generally upon all Ministers, Churchwardens, Parishioners, Cathedrals, Parish-Churches, Chapels, and to receive Informations against those who were opposite to his designs herein; proceeded at last to the highest pitch of tyranny and arbitrary government in this kind, even to question, persecute, censure, ruin Ministers, Churchwardens, and others in the High-Commission, Star-chamber, and elsewhere; who out of conscience refused to submit, or adventured to oppose these his illegal Romish Innovations; for proof whereof were produced several sad and tragical instances, not to be paralleled in any age. We shall begin with Precedents in the High Commission.  
The first in this kind, which we shall but name (because so publicly known and fully proved before both Houses this present Parliament) is the case of Master Peter Smart, the ancientest Prebend in the Cathedral at Durham; who for preaching a Sermon in that Cathedral against the several popish Innovations brought into that Church by Dr. Cousins and his confederates, as Images, Copes, Tapers, Crucifixes, bowing to the Altar, praying towards the East, turning the Communion Table of wood standing in the midst of the Choir into an Altar of stone, railed in at the East end of the Choir Altarwise, & adorned after the popish manner with all kind of Romish furniture, was by this Archbishop's means (as appears by divers letters between D. Cousins and him found in his Study at Lambeth) first questioned in the High-commission Court at Durham, then brought into the High-commission Court at Lambeth; after that transmitted thence to the High-commission at York; and there for this Sermon of his alone against these illegal Innovations, though a reverend grave Divine, every way conformable to the established doctrine and ceremonies of the Church, deprived of his Prebendary Benefice in Durham, and all his Ecclesiastical preferments, degraded from his Ministry, fined 500 li. and imprisoned divers years, till this present Parliament, to his utter ruin, and above ten thousand pound damage, the Archbishop disposing of his Livings to his own Creatures.  
This sentence of his in the High-commission at York, was seconded with another (though not of so high a nature) in the High-commission at Lambeth.  
Mr. Charles Chaucy, Minister of Ware in Hertfordshire, within the Diocese of London, was articled against in the High-commission by the Archbishop's procurement (when Bishop of London) together with one Humphrey Parker, only for opposing the railing in of the Communion Table at Ware, and speaking against it as an innovation. Mr. Gellibrand testified upon his oath, that at the hearing of this cause, Doctor Merick of council with Mr. Chaucy, endeavoured to excuse and justify this his opposition, & dislike of the new Rail, because it was first set up by some few of the parishioners without any warrant from the Bishop of the Diocese or his Chancellor, as was proved: whereupon the Archbishop grew exceeding angry, and threatened to suspend the Doctor from his practice, for pleading thus in his Cliants behalf: whereupon the Doctor not daring to make any further defence, Mr. Chaucey was suspended from his Ministry, & both he and Parker sentenced to make a public submission and recantation in open Court, condemned in costs of suit (taxed at 40 li.) which they were enforced to pay, & imprisoned till they had performed the order of the Court, or put in bond to do it. This was further manifested by the sentence and recantation itself, 4 jan. 1635. recorded in the High Commission Register, Lib. A. f. 264. 266. 331. & lib. C. which sentence was read at the Lord's Bar, in form ensuing.  

Officium Dominorun cont. Carolum Chauncy Clericum, nuper Vicarium de Ware in Com. Hertford. & Humphridum Parker Yeoman. Do. Ryves.  
Die jovis viz. 26 Novemb. 1635 aoram Commis. Regis apud Lambeth.  
At which day and place, the said Chauncy and Parker being publicly called for, appeared personally, in whose presence the proofs taken and made in this cause against them, were there publicly read; which done, Dr. Ryves his Majesty's Advocate, and Dr. Parry of council for the Office, enforced the proofs made against them; and after that Dr. Zouch, Dr. Merrick, and D. Lewyu, being of Counsel for the defendants, enforced the proofs made for their defence: upon consideration whereof it evidently appeared to the Court out of the proofs had and made in this cause, that for three or two years' next before the year of our Lord 1633. the said Charles Chauncy was Vicar of Ware, articulate within which time the Church wardens of the Parish of Ware, for the avoiding of confusion and disorder, at the time of administration of the holy Communion (because some were conceived to receive it sitting or leaning in their seats) at a general meeting of the parishioners; and with the consent of the greater part of them, agreed that the Communion Table should be placed in the Chancel of the parish-Church of Ware, and a Rail set round about it with a bench thereunto affixed, whereon the communicants might kneel: that accordingly a Rail with such a bench was set afterwards about the Communion Table in the middle of the Chancel of the said Church of Ware; and the same was approved of and confirmed by the Lord Bishop of London, Ordinary of the place, and M. Doct. Duck his Chancellor: but the foresaid rail and bench was not set up, until an Order came from the Ordinary for the erecting thereof. That M. Chauncey strongly opposed the setting up of the rail and bench about the Communion Table, and professed thereupon that he would leave the place, or to that effect; and further gave out in speeches, that the parishioners had set up that rail and bench of purpose to drive him away; with many other indiscreet speeches, expressing his great dislike thereof. That the said M. Chauncey and Humphrey Parker laboured to divert the parishioners of Ware, from making and setting up of a rail and bench about the Communion Table. And that the said H. Parker for his part, when the rail and bench were set up about the Communion Table, and the Communion there celebrated by M. Craven, the now Minister; and when as M. Craven had persuaded the communicants there to come up to the Chancel to receive the holy Communion, refused so to do; that the said Humphrey Parker made a journey the time articulate from Ware to Marsten Laurence in Northamptonshire, to the dwellinghouse of M. Chauncey, being near fifty miles distant from Ware, to speak with M. Chauncey; at which time M. Chauncey upon conference had with Humphrey Parker, promised to come to Ware, and accordingly did so, & lodged at the house of the said Humphrey Parker. That the said M. Chauncey as well at his return to Ware, in the said Parker's house, as at other times in other places, in presence of divers of the parishioners of Ware, used many reproachful speeches against the setting up of the said rail and bench, in contempt of the just proceedings of his Ordinary, and the lawfulness thereof, as the Court conceived and pronounced, (viz.) the said M. Parker then and there speaking of the setting up of the said rail and bench, affirmed, 
Note  that it was an Innovation, a snare to men's consciences, superstitious, a breach of the second Commandment, an addition to God's worship, and a block in M. Cravens way, meaning and speaking of M. Craven now Vicar of Ware, who is a learned and conformable Minister: and that the said M. Chauncey after the setting up of the said rail and bench, took it in such ill part, that he never ministered the holy Communion more there. That M. Parker derided the same rail and kneeling bench thereunto affixed, and scoffed at the setting up thereof, saying, it would serve far better purpose in his Garden, or to be set up in his Garden, or to such like effect. All which the premises being well weighed and considered of; and after mature the liberation had of all that was there said, and enforced by the counsel of either side; the said M. Chauncey and Humphrey Parker were both of them pronounced guilty of a contempt against their Ordinary and jurisdiction Ecclesiastical, and of raising a Schism and distraction in the Parish of Ware, being a great and populous parish, by their opposition of the laudable gesture of receiving the holy Communion kneeling, and their envying against the Rail and bench, set up by sufficient authority for that purpose about the Communion Table in the Chancel, for maintaining of good order and conformity in the Church there, as may well appear, by M. Chaunceys inveighing against the same, and his refusing to administer the holy Communion there whilst he continued Vicar of Ware; for the which the said M. Chauncey in partem p●nae, was by the Court suspended from the execution of his Ministerial function, and every part thereof, and ordered so to stand, until by his submission and acknowledgement 
Note.  of his error, in broaching the said opinions tending to schism and faction, this Court shall see cause to release him: which his submission and his acknowledgement is to be set down prescriptis verbis, by the Commissioners at Informations, and to be delivered unto him under the Registers hand of this Court, and to be by him read and performed here in open Court, and then to be intimated and made known in the parish Church of Ware, where he hath given such cause of scandal and offence. He was further condemned in expenses or costs of fuit which are to be moderately taxed by the Commissioners at Informations. And the said Humphrey Parker was likewise condemned in moderate charges or expenses, and to make his submission in like manner, conceptis verbis, as this Court shall appoint. Lastly, they were both ordered to stand committed till they shall give sufficient bond in a 100 li. a piece to his Majesty's use, for the performance of the order of the Court. And because it was alleged and pretended on M. Chauncies behalf, that since his coming to be Person of Marsten-Lawrence in Northamptonshire, he had in testofocation of his conformity, set up, or caused to be set up such a Rail about the Communion Table in the Chancel of his parish Church there, the Court decreed Letters to be sent from this Court to the Lord Bishop of Peterborough, to desire his Lordship to inquire of the truth of this allegation, and to certify this Court of the truth thereof, the second Session of the next Term: As also how the said Master Chauncey hath otherwise conformed himself there to the orders of the Church of England, here by law established.   
The manner and form of M. Chauncies recantation the next court-day, for speaking against the rail, is thus recorded in the High Commission Register.  
This day the said Mr. Chauncey appeared personally, and with bended knees read his submission in Court, which follows.  

Whereas I Charles Chauncey Clerk, late Vicar of Ware, in the County of Hertford, stand by sentence of this honourable Court legally convicted, for opposing the 
Note.  setting of a rail about the Communion Table in the Chancel of the Parish-church of Ware, with a bench thereunto affixed, for the Communicants to resort unto, and to receive the blessed Sacrament there, kneeling upon their knees, and for using invective speeches against the said rail and bench, saying it was an Innovation, ● snare to men's consciences, and a breach of the second Commandment, an addition to the Lords worship, and that which hath driven me out of Town. I the said Charles Chauncey do here before this honourable Court, acknowledge my great offence in using the said invective words, and am heartily sorry for the same. I protest, 
Note.  and am ready to declare by virtue of mine Oath, that I now hold and am persuaded in my conscience, that kneeling at the receiving of the holy Communion is a lawful and commendable gesture; and that a rail set up in the Chancel of any Church by the authority of the Ordinary, with a bench thereunto affixed for the communicants, to repair unto to receive the holy Communion kneeling, is a decent and convenient ornament for that purpose, and this Court conceiveth, that the rail set up lately in the Parish-church of Ware, with the bench affixed, is such an one. And I do further confess, that I was much to blame for opposing the same, and do promise from henceforth, never by word or deed to oppose either that or any other the laudable rites and ceremonies prescribed and commanded to be used in the Church of England.  
Charles Chauncey.   
Which submission being thus as aforesaid read and subscribed by the said Master Chauncey, his Counsel moved that he might be dismissed; but the Counsel for the Office desired, that the said M. Chauncey might here receive w judicial admonition, which the Court conceiving very fit and requisite, the Lord Archbishop of Canterbury, in the name of the whole Court, did now judicially admonish the said Charles 
Note  Chauncey, from henceforth to carry himself peaceably and conformably to the doctrine and discipline, rites and ceremonies established and commanded to be used in the Church of England; and neither by word nor deed to oppose or bring into disesteem any of them, with this intimation; That in case he were convented again for any opposition or refractoriness touching the premises, that the Court intended to proceed against him with all severity, and with this admonition the Court dismissed him the said M. Chauncey from any further attendance touching this cause, he first paying the charges of suit taxed against him, and the fees of his dismission.  
These two leading cases and censures in the High-commissions, at York and Lambeth, seconded with this enforced submission, struck such a terror into most Ministers and Churchwardens in those parts, that few or none durst oppose those Innovations; and gave such encouragement to the Prelates and popish Clergy, that they proceeded vigorously in the pressing, introducing of them every where; and if any man durst oppose or vary from their injunctions, they were presently brought into the High-commission, and there proceeded against with utmost rigour.  
This was manifested by the case of Mr. Miles Burkitt, one of the Vicars of Pateshall 
M. Burdits case.  in Northamptonshire; who for delivering the Sacrament only to some who refused out of conscience to come up to the new Rail, and removing the Communion Table at the Sacrament time into the midst of the Chancel without the rail, according to the very Letter of Queen Elizabeth's Injunctions and the 82 Canon, was apprehended by a Pursuivant in the Year 1638, and thus Articled against in the High-commission at Lambeth, by Sir John Lambs and the Archbishop's means, among whose papers his Articles were found, and read at the Lords Bar, being attested by Master Prynne.  

Inprimis, we Article and object to you the said Miles Burkitt, that you do not bow at the Name of JESUS in time of Divine Service.  
Item, we Article and object, that you the said Miles Burkitt, being enjoined by the Ordinary or his Surrogates officiate for him, to keep within the rails at the ministering of the Sacrament, and to give the Sacrament to none that will not come 
Note.  up to the rails; he the said Miles Burkitt in contempt of his said Ordinary, doth come forth out of the said rails, and doth administer the Sacrament to many that will not come up to the said rails; Hocque fuit & est verum, etc.  
Item, we Article and object, that you the said Miles Burkite, did consent, procure, and abet Paul Gardner one of the Churchwardens of Pateshall in the County of Northampton aforesaid, to remove and carry down forth of the rails the Communion Table into the body of the Chancel, and there did minister the holy Sacrament 
Note.  on Easterday last passed, and other times, notwithstanding the Articles of your Diocesan to the contrary. Hocque fuit & est verum, etc.   
Upon which Articles, this good Minister was for a long time vexed in the High-commission, and almost ruined.  
From Ministers thus persecuted for opposing these Innovations of railing in Communion Tables Altarwise, and administering the Sacrament at the Rails, we shall proceed to Churchwardens severally prosecuted, excommunicated, and undone, for not railing in Communion Tables only, or removing them out of the rails.  
We shall begin with the Churchwardens of Beckington in the County of Somerset, whose case, by the testimonies of Mr. John Ash (a Member of the House of Commons, 
The Churchwardens of Beckingtons' case.  and Lord of that Parish) of M. William Long, and M. George Long (who solicited the cause in the Churchwardens behalf) was manifested to be thus. The Communion Table in the Parish-church of Beckington had for 70 years and more stood in the midst of the Chancel, enclosed with a very decent Wainscot-border, and a door, with seats for the Communicants to receive in, round about it: In the year 1633. D. Pierce Bishop of Bath and Wells (a great creature of Canterbury's) appointed certain Commissioners to view the Churches within his Diocese, & certify to him the defects thereof: who viewing the Church of Beckington certified among other things, that there was not a decent Communion Table in it, neither was it placed under the East window, nor railed in otherwise then with a Border about it, where 
Nota.  the communicants kneel at the holy Communion, and that there were seats above the Communion Table. To which Certificate the Churchwardens and Sidemen of Beckington were ordered by the Bishop to return an answer under their hands before Ascension-day 1634. which they did accordingly. After which the Churchwardens were enjoined by the Bishop by word of mouth, to remove and rail in their Communion Table Altarwise, against the East end of the Chancel: which they refusing to do, conceiving it to be against the Rubric, Q. Elizabeth's Injunctions, and the 82 Canon: thereupon james Wheeler, & john Fry, Churchwardens, were on the 9 of June 1635. cited into the Bishop's Court at Wells, before William Hunt the Bishops Surrogate, and D. Duck his Chancellor; for that the Communion Table in the Chancel of Beckington was not placed under the East window of the Chancel, nor railed in otherwise then with a Border about it, and that there were seats above the said Table; who admonished them to repair the said defects, and to place the Lords Table against the East wall of the Chancel, with the ends of it North and South, as it stood in the Cathedral Church at Wells, with a rail about it; and to certify that they had done all this by the 6 of October following; At which day they were excommunicated in open Court by the Bishop himself, for refusing to remove and rail in the Table and pull down the said seats. Whereupon the Churchwardens appealed to the Arches for relief, where after much waiting and solicitation, they procured from Sir john Lamb, Dean of the Arches, a Letter to the Bishop to absolve them for a time, which he did only for 27 days, admonishing them to submit to what he had formerly enjoined them; for not doing whereof he excommunicated them again in open Court on the 12 of January following. Hereupon the Churchwardens appealed to the Arches the second time, and petitioned the Archbishop for relief, to which Petition this Certificate under the hands of about one hundred of the Parishioners was annexed.  

To the most Reverend Father in God, and Right Honourable, William by God's providence, Archbishop of Canterbury, Primate and Metropolitan ever all England.  
We the Inhabitants and parishioners of Beckington in the County of Somerset, do humbly certify, that the Communion Table of our Church of Beckington, hath and doth stand in the midst of the Chancel, being the most convenientest place (time out of mind) and beyond the remembrance of any of our parishioners now living. And that near threescore years since the pavement of the said Chancel, upon which the Communion Table standeth, was new made, and in the new making thereof, raised about a foot above the rest of the ground of the said Chancel, and then also compassed about with a fair Wainscot border, in which there is only one Wainscot door to come into the said Table, which door is kept fast, and none doth enter in thereat, but the Minister and such as he doth require; which said Communion Table doth at the day of the date hereof, stand so conveniently and decently as aforesaid. And we the said parishioners, with an unanimous consent do humbly pray, That it may so continue freed from all Innovation.  
And so do humbly take our leaves, dated this 19 day of December, Anno Dom, 1635.   
But notwithstanding this Petition and Certificate, the Archbishop refused to admit of their Appeal, threatened them with the High-commission, and to lay their Solicitor by the heels, commanding them to submit to and obey their Diocaesan, who sent up all the proceedings in this cause to the Archbishop, with several reasons why this Table should be removed, (found in the Archbishop's study by Mr. Prynne, endorsed with his own hand:) Whereupon they were enforced to petition the King himself for relief; informing his Majesty, That the Communion Table had continued as then it stood, by the approbation of all the Archbishops & Bishops of that Diocese, during the reigns of Queen Elizabeth, King James, and even eleven years in his Majesty's reign, as appeared by a Certificate under the hands of almost an hundred of the parishioners hands annexed to the Petition; desiring the Table might not be removed: but the Archbishop by his power hindered them from receiving any relief from his Majesty: upon what grounds and reasons, this Letter of the Bishop of Bath and Wells to Sir john Lamb, will best discover.  
Good Master Deane,  
According to my promise in my Letter to you the last week, I have now sent unto you a copy of all my proceedings in the cause, concerning the Chancel of the Parish-church of Beckington, and the placing of the Communion Table therein, together with my reasons for the same, which I hope will give you full satisfaction in this business; I have sent likewise a copy to my Lord's Grace of Canterbury; not that I think it worthy of his reading, or that he hath leisure to peruse it, but that it may lie by him; that when you speak with his Grace about this, among other businesses, his Grace may have recourse to my papers, if he think fit.  
There are in my Diocese 469 Churches and Chapels, or thereabout, and the Communion Tables are placed already in above 140 of them, as the Communion Table is placed in our Cathedral Church here: I have begun and proceeded herein 
Note.  in a persuasive way; some parishes were no sooner spoken to, but they obeyed; other Parishes refused at the first, but they were quickly satisfied, and then submitted; only the Churchwardens of Beckington, being encouraged and backed by divers of the parish, not so well affected to the government and rites of the Church as they should be, are become obstinate, and will have the Chancel ordered, and the Communion Table there placed as the parishioners shall think fit, who also bear the charges of these Churchwardens, as they have confessed unto me; which was the cause why they hasted so speedily to London, and stayed so long there, about this business.  
If these men have their wills, the example will do a great deal of harm, for then many of the Parishes which have already conformed themselves to the Cathedral 
Note.  will fall back, and other Parishes will never come on to this conformity, who are now at a stand to see what will be done in the Chancel of Beckington. I know your judgement and affection to the Church concurres with mine, and therefore I am assured you will do nothing herein, but that which shall be for the good of the Church and preservation of authority in all things just and lawful.  
I pray, If D. Duck desire to read the copy of the proceedings and reasons which I have sent you, let him borrow it of you, for it is fit my Chancellor should be acquainted with these things, whose counsel and assistance must be used therein. And so with remembrance of my true love, and best wishes to you, I commend you to the grace of God, and rest  
Your very affectionate and faithful friend, Guil. Bath and Wels. Wells 2 jan. 1635.  
Hereupon the poor Churchwardens being destitute of all relief, continued excommunicated about a whole year, after which they were taken and imprisoned in the common Gaol, a long time, upon a Capias Excommunicatum: from whence at last they were released by the Bishop, upon this ensuing submission and penance, worse than any imprisonment.  
A true Copy of the Penance that james Wheeler and john Frye were enjoined unto by my Lord Bishop of Bath and Wells, examined by those whose names are underwritten; Thomas Isles, john baily, George Long, William Webb.  
Whereas the right reverend Father in God, William by God's permission Lord Bishop of bath and Wells, hath heretofore lawfully required and commanded James Wheeler and John Frye, late Churchwardens of the Parish-church of Beckington, within the Diocese of bath and Wells aforesaid, to remove the Communion Table in the Chancel of their said parish-Church; and to place it close under the East wall of the said Chancel, in the same manner and form as the Communion Table standeth in the Cathedral Church in Wells aforesaid, and to remove the seats placed above the said Table. And 
Note.  likewise whereas they the said James Wheeler and John Frye, contemned and wilfully disobeyed the command of the said Reverend Father, and have in most contemptuous manner stood excommunicated for their said contempt, for the space of one whole year now last passed, or there abouts, not regarding nor fearing the dreadful Censure of the Church. And have likewise some days last passed stood aggravated, and have been signified unto the Kings most excellent Majesty for the apprehending their bodies, and committing them to the Common-gaole of the County of Somerset, the rather to compel them to their due obedience to the lawful command of the Church: now upon the earnest request and submission of the said Wheeler and Fry, the said Reverend Father hath absolved them from the said sentences, and enjoined unto them, that upon Sunday the 25 day of june, in the year of our Lord God, one thousand six hundred thirty seven, they in their usual apparel shall stand, first in the middle Ally in the Parish-church of Beckington aforesaid, and there immediately after the reading of the Gospel, shall openly and penitently with an audible voice, make this acknowledgement following, repeating the same after the Minister, viz.  
We James Wheeler and John Fry, do here before this Congregation assembled, acknowledge and confess, that we have grievously offended the Divine Majesty of Almighty 
Note  God, and the laws Eccelesiastical of this Realm of England, in that we have in contemptuous manner refused to remove the Communion Table in the Chancel of the Parish-church of Beckington, and to place it close under the East wall of the said Chancel, in the same manner and form as the Communion Table standeth in the Cathedral Church in Wells, and to remove the seats placed above the said Table, being thereunto lawfully and judicially monished, and warned, by the right reverend Father in God the Lord Bishop of Bath and Wels. And in that for our contempts and disobediences, in not performing the said lawful command of the said reverend Father, we have suffered ourselves to be lawfully excommunicated, and so to stand for the space of one whole year last passed, or thereabouts, not fearing nor regarding the dreadful censure of the Church. And in like or rather more contemptuous manner have suffered ourselves to be lawfully aggravated and signified according to the laudable laws ● statutes of this Realm, thereby in a legal manner to compel us to our due obedience to the lawful command of the Church. And we do hereby protest, that we are right heartily sorry for the same, and we do faithfully promise, never from henceforth to offend in the like again, but to demean ourselves as shall become good Christians and dutiful subjects: and we do ask God forgiveness for this our sin and offence, and you all here present, for our evil example.  
And we do desire you all to pray for us and with us to Almighty God, that it may please him of his infinite goodness to forgive us of this our offence.  
And then humbly and penitently kneeling down, must devoutly rehearse the Lord's Prayer, and they must certify hereof at Wells in writing, subscribed to these presents, under the hands of the Minister and Churchwardens of Beckington aforesaid, on Tuesday the 27 day of june aforesaid, together with this Schedule.  
And the like penance is to be performed by the within named James Wheeler and John Fry for the same offence in the Parish-church of Froom-felwood, within the Diocese aforesaid, before the Pulpit or Minister's seat there, in manner and form prescribed, on Sunday the 2 day of july Anno predict. And certificate must be made of the due performance thereof as abovesaid, under the hands of the Minister and Churchwardens there, upon Tuesday the fourth day of july aforesaid, subscribed to these presents.  
And the like penance is further to be performed by the said James Wheeler and John Fry for the same offence in the Parish-church of S. Peter and Paul's in bath, within the Diocese above mentioned, upon Sunday the ninth day of july above written, and certificate is to be made accordingly, the 11 day of July aforesaid.  
Ja. Huishe Reg.  
This order of penance enjoined unto the within named John Fry and Ja. Wheeler, of the Parish of Beckington, was accordingly performed by them in the Parish-church there, the 25 day of june 1637.  
Alexander Huishe Rect. ibid.  
The mark of Richard B●●t Churchwarden, Alexander Webb.  
This order of penance enjoined unto the within named John Fry and Ja. Wheeler, of the Parish of Beckington, was accordingly performed by them in the Parish Church of Froomfelwod, the 2 day of july 1637.  
John Beaument Curate, ibid.  


Thomas Albyn  
John Norfolk   Churchwardens.  
William Cook.  
This order of penance enjoined unto the within named John Fry, and Ja. Wheeler, of the Parish of Beckington was accordingly performed by them in the Parish-church of the said S. Peter and Paul in bath, the 9 july 1637.  
Theoph. Webbe, Rector ibid.  


Richard Duace  
Thomas Parcker   Churchwardens.  
Henry Gay.  
The 〈…〉 submission made against these poor men's consciences did so afflict them, that they never enjoyed themselves afterwards, james Wheeler falling presently after sick and dying, professing often on his death bed, that this penance and submisson, so much against his conscience, had broken his heart, & was the only cause of his sickness and death. The Bishop of bath and Wells pretested, that he did nothing herein but by the Archbishop's direction, with which Mr. john Ash acquainting the Archbishop since his commitment to the Tower, heacknowledged it to be 〈◊〉, and that ●e did herein like an obedient Dioces●● to his Metropolitan.  
What further tyrannical and 〈◊〉 of proceedings were afterwards used by this 〈…〉 the Churchwardens and some of other Parishioners of Beckington for opposing Mr. Huish their Minister in railing in the Communion Table, and raising a new Mount at the East end of the Chancel, in a peaceable manner, we shall further give in evidence in a more proper charge.  
The next example we shall instance in, is the case of Ferdinando adam's, one of the Churchwardens of S. Marry Tower Church in Ipswich, who together with his fellow 
Ferdinando adam's his case.  Churchwarden Titus Camplin, was excommunicated by Henry Dade (one of the Archbishop's Substitutes in his Metropolitical Visitation, and Surrogate to Sir Nathaniel Brent) in the Archbishops own name, For not taking down the seats standing above the Communion Table in this Church, and railing in the Table Altarwise against the wall, as he was enjoined, by Sir Nathaniel Brent the Archbishop's Vicar-general, 
Note,  in his Metropolitical Visitation. This was proved by the Excommunication itself, read in the Lord's House in these following words.  
Gulielmus providentia divina Cant. Archeipise. totius Angliae Primas & Metropolitanus, ad quem omnis & omnimoda jurisdictio spiritualis & Ecclesiastica, ad Episcopum Norwiscens. spectan. & pertinent. ratione Visitationis nostrae Metropoliticae infra Diocese. Norwic. modo exercit. notoriè dignoscitur pertinere; Vniversis & singulis Restoribus, etc. salutem. Cum dilectus noster Magister Henricus Dade, omnes & singulas personas utriusque sexus quorum nomina & cognomina inferius subscribuntur & recitantur &c. Excommunicandos fore decrevit, etc. Vobis igitur firmiter injungendo mandamus, quatenus praefatas personas in prescriptis sic ut praefatur, authoritate nostra excommunicaetas, pro sic excommunicatis in Ecclesiis vestris parochialibus diebus Dominicis ac Festivis post receptionem praesentium immediatè sequentibus tempore divinorum, dum major in ijsdem ad divina audienda ad fuerit populi multitudo, palam & publicè denuncietis & declaretis cum effectu, sub poena juris, etc. Datum sub sigillo quo in haec parte utimur, decimo dic mensis julij An. Dom. 1635. sanctae Mariae ad Turrim Gipwici, Ferdinando adam's, Titum Camplin Gardianos ibidem, in non removendo sedilia ab Orientali muro infra Cancellum Ecclesiae, & in non st●●endo Mensam Dominicam in supremo loco juxta murum, 
Nota.  praedictum secundum monitionem judicialem Dom. Nathanialis Brent Militis, Domini Archiepiscopi Vicaerii in spiritualibus generalis, judicialiter factam.  
Ferdinando Adam's being thus excommunicated, sought to avoid this Excommunication by an Appeal, but could procure no release; and being laid in wait for by Pursuivants out of the High-commission for suing Dade in the Star-chamber, where this Excommunication was pleaded in Bar against him, he was enforced to leave the Kingdom, & fly into New England till this Parliament, almost to his utter undoing, as he attested upon oath, and shall be hereafter more fully proved in another charge.  
To this we shall subjoin the case of john Premly one of the Churchwardens of 
joh. Premly his case.  Lewis in Sussex, who was prosecuted in the High-commission Court, and there on the 8 of May 1638. censured fined, imprisoned, condemned in costs of suit, and ordered to make a submission, for that when as Sir Nathaniel Brent in the Archbishop's Metropolitical Visitation, by injunction from the said Archbishop, had ordered the Communion Table in the Church of Lewis to be placed North and South at the upper end of the Chancel, and there railed in, which was done accordingly, Premly in a contemptuous manner had removed it from thence, unto the place where it formerly stood; whereupon Dr. Nevel himself replacing it at the East end of the Chancel North and South, according to the said Archbishop's Injunction, he presumed again to remove and bring it down to its ancient place, to the great affront of his Grace's Injunctions, and the ill example of others. All which was manifested by the very sentence itself recorded in the High-commission Register-book, which was read in the House of Peers to the effect aforesaid.  
The Committee of the Commons house alleged, that sundry other examples of like nature, and of excommunicating hundreds of conscientious people for refusing to receive the Sacrament at the new rails, might be produced in most Diocese of Englsand, but they would content themselves with these alone, and that of Mr. Samuel Burrough● of Colchester, which they should make use of upon another occasion; and proceed to such who had been grievously censured in the Star-chamber & High-commission by the Archbishop's means for opposing, defacing, or preaching against the use or setting up idolatrous Pictures of God the Father, & Christ, & Saints in Churches, in direct opposition to our Homilies against the peril of idolatry, (confirmed by the 39 Articles) and contrary to our Statutes, Injunctions, Canons, and the current of all our Orthodox writers.  
The first precedent of this nature instanced in, was the case of Mr. Henry Sherfield a Bencher of Lincolns-Inne, the true state whereof was briefly this. M. Sherfield 
M. Hen. Sherfields' case.  being Recorder of Sarum, a Justice of peace within that City, and an inhabitant of S. edmond's Parish there, took just offence at some pictures in one of the glasse-windows in that Church, near unto his seat, and ever in his eye: in which window was contained in old, rude, rusty painted glass, the History of the Creation, not as it is related by Moses in the first Chapter of Genesis, but after the Painter's fancy; who in this window (consisting only of four panes) had made no less than seven pictures of God the Father, in form of a little old man clad in a blue and red coat, with a pouch by his side, about the bigness of a Puppet; and preposterously placed the fourth days work of creation before the third, and made that to be done on the fifth day, which was created on the sixth: and in one place he had represented God the Father creating the Sun and Moon, and squaring them out with a pair of compasses in his hand, as if he had form them by some Geometrical rules, and the help of a Compass. To these pictures M. Sherfield and others had seen Ema Browne and other old women make low courtesies, who being demanded why they made such courtesies? answered, that they made them to their Lord God, and to God the Father in the Glass-window, which was proved by divers 
* Mr. Peter Thatcher Minister of the Parish, and three others.  witnesses upon oath: Whereupon M. Sherfield being persuaded in point of conscience, that these Idolatrous Pictures were directly forbidden by the second Commandment, and many express Texts of Scripture, prohibiting any representations of God the Father, condemned thus by the Homilies of our Church against the Peril of idolatry, Part. 3. ●. 40. which determine that. The Image of God the Father, the Son, and Holy Ghost, either severally, or the images of the Trinity, be by the Scriptures expressly forbidden and condemned, as appears by these places, Deut. 4. Isay 40. Acts 17. Rom. 1. (there cited at large) By these and many other places of Scripture, it is evident, that no Image either aught or can be made to God. For how can God a most pure spirit, whom man never saw, he expressed by a gross body, or visible similitude? or how can the infinite Majesty and greatness of God incomprehensible to man's mind, much more not able to be compassed with the sense, be expressed in a SMALL and LITTLE IMAGE? (as this of God the Father was:) How can a dead and dumb Image express the living God? etc. Wherefore an Image of God is not only a lie, but a double lie also. But the Devil is a liar, and the Father of lies. Wherefore the lying Images which he made of God, to his great dishonour and horrible danger of his people, came from the Devil. Wherefore they be convict of foolishness and wickedness in making of Images of God or the Trinity; for no Image of God ought or can be made, yea, and once to desire an Image of God, cometh of infidelity, thinking not God here present, except they see some sign or Image of him. And to be abolished out of Churches, by the resolution of Queen elizabeth Injunctions, the Canons, and Oxthodox Writers of our Church, the Statutes of our Realm, and King James his own resolution in sundry of his Works, moved the Parish at a Vestry where were six Justices of Peace present, that he might have liberty to take down this offensive scandalous Window, being a burden to his conscience, an occasion of much superstition and idolatry to ignorant people, and the Church itself a Donative (as they conceived) belonging to the parishioners, and to set up a new window of white glass in its place; whereupon it was unanimously ordered by the Vestry, about January 1629. and the Order entered, that if M. Sherfield thought fit he might take down the painted old glass of this Window, and set up new. Whereupon not long after, he did with his staff break or pick out some of those pieces of glass representing God the Father, which amounted not to above the value of six pence (the whole glass window not being worth forty shillings when it was new) intending to new glaze the same. Whereupon by the Archbishop's means and instigation, an Information was exhibited against him in the Star-chamber, by the King's Attorney General, for breaking these idolatrous pictures, and that in opposition of the Church-government established by law among us. This cause was prosecuted with all rigour, and at last brought to a hearing on the 8 of February 1632. where this Archbishop, then Bishop of London, (as was proved by the Oaths of Master Tomlins, a Barrister of the Temple, M. Joseph caryl, Lecturer at Lincoln's Inn, and the testimony of M. Robert Nicholas a Member of the Commons House, & a Commissioner in that cause) showed himself very violent against M. Sherfield, made a long speech in defence of Images in Churches, contrary to our Homilies, justified the picturing of God the Father in form of an old man, out of that place of Daniel, where God is called, 
* Dan. 9  The ancient of days, which the Earl of Dorset refuted (being an expression only of God's eternity, declaring him to be before all times) and notwitstanding it was proved by four witnesses, that those pictures were adored by divers persons, yet the Archbishop was so violent against Mr. Sherfield, that for breaking of these idolatrous pictures (according to the doctrine of our Church in the Homilies against the peril of Idolatry, Queen Elizabeth Injunctions, and the statute of 3 & 4 E. 6. ca 10. which were pleaded for his justification) he aggravated his offence to the utmost, from his Office, his Age, his profession, and divers other circumstances, instead of mitigating it, fined him a thousand pound to the King, sentenced him to be removed from his Recordership in that City, to make a public acknowledgement of his great fault in the Parish-church where this was done, and in the Cathedral at Salisbury, and to be bound to his good behaviour; some of the Temporal Lords excused his fact, spoke much against Images; and thought it fit to impose no fine upon him. This Archbishop than concluded his speech against M. Sherfield, in justification of Images, with these words, I have been the willinger to render this ancount at this time, because some are ready to slander Us, as maintainers of POPISH SUPERSTITION, and I know not what. This sentence gave great encouragement to the setting up of superstitious idolatrous Pictures, Images, and Crucifixes in our Churches, and discouraged most mwn from opposing the intended introducing of them, which followed thereupon in sundry places.  
To this we shall add the Archbishop's tyrannical sentence and proceedings against M. John Workman a godly painful Minister, Lecturer in the City of Gloucester, for 
M. john Workman's case.  preaching against Images in Churches. This pious Minister being Lecturer in S. Stephen's Church in that City, was prosecuted for preaching publicly in a Sermon there, That Pictures or Images were no more ornaments to a Church, than Stews to a Common wealth: That for a man to have any Image of any Saint, especially of our Saviour in his house, is unlawful; and that if any man kept such pictures in his house, if it were not flat Idolatry, yet it was little better. This was the main charge against him: to which was added, that he used some harsh expressions against lascivious mixed dancing, especially on the Lord's day, citing only the words of the 
* Hist. of the Waldens. par. 3. l. 2. c. 9  Waldenses in their censure against Dancing, (borrowed from 
* Speculum morale, l. 3. p. 9 dist. 9  Vincentius Belvacensis, & 
* Summa virtutum & vitiorum. tom 2. Tit. de luxuria. c. 3.  Gulielmus Peraldus, two Popish Writers of great note; and justified by Bishop Babington in his exposition upon the seventh Commandment) and that he prayed for the States of Holland the King of Sweden, and other Generals beyond the seas in his prayer, before he prayed for the King that now is over us; which was but according to the usual course of all or most Ministers, who first prayed for the whole Catholic Church in general, next for the Protestant Churches and Princes beyond the seas, and then for the Church and King of England, and agreeable to the form of the very Common-prayer-book, in the prayer for the whole state of Christ's Church, etc. which runs thus, We beseech thee also to save and defend all Christian Kings, Princes and Governors, (which comprehends all foreign Princes in the first place) and especially thy servant Charles our King, etc. who is remembered last of all, but yet in a more special manner. But these two last particulars, though mentioned in his sentence, were no inducements to it, but only the first passage against Images, which M. Workman justified out of divers of our own English Authors, and the very Homilies against the peril of Idolatry, Part. 3. p. 41. to 631. which determine thus: That no Image of God, or the Trinity, or of Christ, may or aught to be made; that such Images are not only defects but lies, and teach nothing of God or Christ, but lies and errors. That Images placed publicly in Temples, cannot possibly be without danger of worshipping and idolatry: wherefore they are not publicly to be, or suffered in Temples and Churches, etc.  
We infer and say for the Adversative, that all our Images of God, our Saviour Christ, and his Saints, publicly set up in Temples and Churches, places peculiarly appointed to the true worship of God, be not things indifferent nor tolerable, but against God's law & commandment, taking their own interpretation and exposition of it. First, for that all Images so set up publicly, have been worshipped of the unlearned and simple sort, shortly after they had been publicly so set up, and in conclusion of the wise and learned also. Secondly, for that they are worshipped in sundry places now in our time also. And thirdly, for that it is impossible that Images of God, Christ, or his Saints, can be suffered (especially in Temples and Churches) any while or space without worshipping of them, and that Idolatry which is most abominable before God, cannot possibly be escaped and avoided, without the abolishing and destruction of Images and Pictures in Temples and Churches, for that Idolatry is to Images, specially in Temples and Churches an inseparable accident (as they term it) so that Images in Churches, and Idolatry, go always both together, and that therefore the one cannot be avoided except the other (specially in all public places) be destroyed. Wherefore to make Images, and publicly to set them up in the Temples and Churches, places appointed peculiarly to the service of God, is to make Images to the use of Religion, and not only against this precept, Thou shalt make us manner of Images, but against this also, Thou shalt not bow down to them, nor worship them: for they being set up, have been, be, and ever will be worshipped, etc. That it is not possible if Images be suffered in Churches and Temples, either by the preaching of God's Word or by any other means to keep the people from worshipping of them, and so to avoid idolatry, etc. What can we do, I say, or bring to pass to the stay of Idolatry, or worshipping of Images, if they be allowed to stand publicly in Temples and Churches? And if so many, so mighty Emperors, by so severe Laws and Proclamations, so rigorous and extreme punishments and executions, could not stay the people from setting up and worshipping of Images, what will ensue think you, when men shall commend them as necessary books of the Laymen? Let us therefore of these latter days learn this lesson of the experience of ancient Antiquity, That Idolatry cannot possibly be separated from Images any long time, but that as an unseparable accident, or as a shadow followeth the body when the Sun shineth, so Idolatry followeth and cleaveth to the public having of Images in Temples and Churches. And finally, as Idolatry is to be abhorred and avoided, so are Images which cannot be long without Idolatry, to be put away and destroyed. Besides the which experiments and proof of time before, the very nature and origine of Images themselves draweth to Idolatry most violently, and men's nature and inclination also is bend to Idolatry so vehemently, that it is not possible to sever or part Images, nor keep men from Idolatry, if Images he suffered publicly, etc. For if the origine of Images and worshipping of them, as it is recorded in the eight Chap. of the Book of Wisdom, began of a blind love of a fond father, framing for his comfort an Image of his Son being dead; and so at the last men fell to the worshipping of him whom they did know to be dead: how much more will men and women fall to the worshipping of the Image of God, our Saviour Christ, and his Saints, if they be suffered to stand in Churches and Temples publicly. For the greater the opinion is of the majesty and holiness of the person to whom an Image is made, the sooner will the people fall to the worshipping of the said Image. Wherefore the Images of God, our Saviour Christ the Blessed Virgin Mary, the Apostles, Martyrs, and other of notable holiness, are of all other Images most dangerous for the peril of Idolatry, and therefore greatest heed to be taken, that none of them be suffered 
Note.  to stand publicly in Churches and Temples. For there is no great dread lest any should fall to the worshipping of Images of Annas, Caiphas, Pilate, or Judas the Traitor, if they were set up.  
But to the other, it is already at full proved, That Idolatry hath been, is, and is most like continually to be committed. Now as the Nature of mari is none otherwise bend to worshipping of Images (if he may have them and see them) than it 
1 Cor. 6. 1 Cor. 4. Heb. 13.  is bend to whoredom and Idolatry in the company of an harlot. And as a man given to the lust of the flesh, seeing a wanton harlot, sitting by her, and embracing her, it profitteth little for one to say beware of fornication, God will condemn fornicators and adulterers: for neither will he, being overcome with greater enticements of the strumpet, give ear or take heed to such godly admonition, and when he is left afterwards alone with the harlot, nothing can follow but wickedness: Even so, suffer Images to be set in Churches and Temples, ye shall in 
1 Joh. 5. 21. 1. Cor. 10. 14.  vain bid them beware of Images, as Saint John doth; and flee Idolatry as the Scriptures warn us: ye shall in vain 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 Idol in this proneness of man's 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 spiritual fornication? Doth it not call a gilt or a painted Idol or Image, A strumpet with a painted face? 
Levit. 17. & 10. Numb. 25. Deut. 31. Barach 6.  Be not the Spiritual wickednesses of an Idols enticing, like the flatteries of a wanton Harlot? Be not men and women as prone to spiritual fornication (I mean Idolatry) as to carnal Fornication? If this be denied 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 threatened, concerning Images and Idolatry, and so extremely 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, Wisemen, Learned-men, Princes, Idiots, unlearned and Commonalty prove it to be true. If you require Examples; for wise men you have the Egyptians, and the Indian Gymnosophists, 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, 
Acts 17. Rom. 1.  as in the History of the Acts of the Apostles, Saint Paul chargeth them. For the Princes and Governors, 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 Governors, being all Idolaters, have you for examples and a proof of men's inclination to Idolatry. That I may pass over with silence in the mean time, infinite multitudes and millions of Idiots and unlearned, the ignorant and gross people, like unto horses and mules, 
Psal. 32.  in whom is no understanding, whose peril and danger to fall on heaps 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 
Wisd. 13. 14.  entangled, trapped and wrapped? Wherefore the Argument holdeth this ground sure, that men be as inclined of their corrupt nature to spiritual fornication, as to carnal, which the wisdom of God foreseeing, to the General prohibition, that none should make to themselves any Image or similitude; addeth a cause, depending of man's corrupt nature, lest (saith God) thou being deceived with error, honour 
Deut. 4,  and worship them.  
And of this ground of man's corrupt inclination, as well to spiritual fornication 
Deut. 4.  as to carnal, it must needs follow, that as it is the duty of the godly Magistrate, loving honesty and hating whoredom, to remove all Strumpets & Harlots, specially out of places notoriously suspected or resorted unto of naughty persons for the avoiding of carnal 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 spiritual Harlots (I mean Idols and Images) especially out of suspected places, Churches, 
Aug. in Ps. 36. & 113. & l. 4. c. 3. De ci vitate Dei.  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 spiritual Harlots out of suspected places, for the avoiding of idolatry, which is spiritual fornication. And as he were the enemy to all honesty that should bring Strumpets and Harlots out of their secret corners into the public Market place, there freely to dwell and practise their filthy merchandise; 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 spiritual 
Isay 42. 8.  fornication, as is the knot and bond of marriage broken by carnal fornication. Let all this be taken as a lie, 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 
Deut. 27.  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 God's Word accursed. Now he that will bring these spiritual Harlots out of their lurking corners into public Churches and Temples, that spiritual 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 Jews 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 God's Commandment, etc. And have not the Christians of late days, and even in our days also, in like manner, provoked the displeasure and indignation of Almighty God? Partly because they have profaned & defiled their Churches with Heathenish and Jewish abuses, with Images and Idols, with numbers of Altars too too superstitiously and intolerably abused, etc. Finally Gods vengeance hath been and is daily provoked, because much wicked people pass nothing to resort to the Church, either for that they are so sore blinded that they understand nothing of God & godliness; and care not with devilish example to offend their neighbours; or else for that they see the Church altogether scoured of such gay-gazing sights, as their gross fantasy was greatly delighted with; because they see the false religion abandoned, and the true restored; which seemeth an unsavoury thing to their unsavoury taste, as may appear by this that a woman said to her neighbour: Alas Gossip, what should we now do at Church, since all the Saints are taken away, since all the goodly sights we were wont to have are gone, since we cannot hear the like piping, singing, chanting, and playing upon the Organs that we could before? But (dearly beloved) we ought greatly to rejoice and give God thanks, that our Churches are delivered out of all those things which displeased God so sore, and filthily defiled his holy House, and his place of prayer, for the which he hath justly destroyed many Nations, according to the saying of Saint Paul, 
1 Cor. 3.  If any man defile the Temple of God, God will him destroy. And this ought we greatly to praise God for, that such superstitious and idolatious manners as were utterly naught, and defaced God's glory, are utterly abolished; as they most justly deserved: and yet those things that either God was honoured with, or his people edified are decently retained, and in our Churches comely practised, etc.  
Mr. Workman, by all these and such other passages in our Homilies (ratified and subscribed unto by all our Ministers in the 35 Article of our Church, as containing a godly and wholesome doctrine necessary for these times; and established by the statute of 13 Eliz. ca 12. which confirms the Articles) justified every syllable in his Sermons against Images (in which he used only the words of our Homilies) yet notwithstanding by the Archbishop's violence against him (who went highest in his sentence) on the 25 of April 1635. in the High Commission held at Lambeth, was Suspended from the execution of his office and function in the Ministry, excommunicated, ordered to make his submission and recantation of his eronious and scandalous doctrine, at Lambeth the next Court day, in such manner and form as should be set down by the Commissioners, and delivered to him in writing under the Registers hand of the Court; and after this submission made publicly in Court, the same to be sent down to Gloucester, and there openly published in the Cathedral Church of Gloucester, and in the Church of S. Michael's immediately after Divine Service ended, when as the Congregation shall be then and there assembled; and condemned in costs of suit to be taxed the next Court day, and likewise imprisoned. Which sentence of his for the cause a foresaid, was proved by the Register-Book of the High Commission, out of which it was read at the Lord's Bar; by the testimonies of Mr. Thomas Pury, a Member of the House of Commons, and of Mr. John Langley, late School master of Gloucester, and now of Pauls-Schoole in London; who further witnessed upon oath, That Mr. Workman having been a most painful diligent Preacher of God's Word in the City of Gloucester for above 15 years, and a man of singular piety, learning, wisdom, and moderation (as the Archbishop himself confessed) the Corporation of Gloucester to help support his great charge of children, in consideration of his great pains in preaching and visiting the sick, about September, 1633. granted him an Annuity of 20 l. per annum, under their Common Seal with one unanimous consent, a little before his troubles in the High Commission. For which act of justice and charity, john Buckston the then Mayor, Master Wise the Town Clerk, and some other of the Aldermen of that City, were by the Archbishop's procurement sent for by a Pursuivant, to appear before the Counsel Table as Delinquents; where they appearing, were fully heard concerning the granting of this Annuity, before the King himself and his Council, who seemed fully satisfied, approving of their grant, and were ready to dismiss them from thence, as seeing no just cause for their molestation: Whereupon the Archbishop moved, that they might be transmitted from thence to the High Commission, which by his means was ordered accordingly. After which, in January following, Mr. Pury himself, together with M. Henry Browne, Mr. William Prise, Aldermen, Mr. Anthony Edward's, and others were arrested by a Messenger out of the High Commission, who exacted and received 20 Marks in Fees from them, to whom they gave bonds to appear in that Court the Term following, which they did: Where they were then articled against, for consenting to the grant of the said Annuity to Mr. Workman, to which Articles they answered; and the cause being brought to hearing not long after their Counsel alleged: That the said grant of 20 l. per annum to M. Workman ought first to be proved illegal, or obtained by illegal practice, and the whole Corporation, whose act it was, & under whose Seal it was granted to be made parties to the suit, before these Defendants, sued only as private men, aught, as they conceived, to be censured for consenting thereunto; or the said deed, made void, and canceled: yet notwithstanding the said Mr. Edward's & one M. Nelme for consenting to this grant only, were fined 10 l. a piece, and the grant ordered to be canceled, which was done accordingly; and thereupon a 100 l. expense the rest were dismissed the Court, and M. Workman deprived of his Annuity. After which M. Workman himself being censured and put from his Ministry, and imprisoned by the High-Commission, for Preaching against making and setting up the Images of the Trinity, and of Christ and Saints in Churches; having after some month's Imprisonment, with much solicitation obtained his Liberty, to support himself his wife and many small children from perishing, was necessitated to teach children in private, having no other livelihood left him after his former Annuity, granted him by the City of Gloucester, was by the Archbishops potency, unjustly wrested from him; of which the Archbishop being informed, inhibited him to teach any children at all in public or private, as he would answer the contrary at his peril; whereupon he fell to practise Physic for his necessary support: which being informed of to the Archbishop, he thereupon prohibited him likewise to practise Physic: Whereupon he having no means of subsistence left; and being debarred to Preach, teach School, or administer Physic to maintain himself and his charge, was so afflicted with these tyrannical and unjust pressures (of which he oft complained to Master Langley and others,) that they drew on craziness and sickness of body upon him; and as his most intimate friends were verily persuaded, shortened his days, and precured his death, to the great grief and loss of that City. So zealous was this Arch-Prelate in defence of Idolatrous Images; as thus most unjustly and tyrannically to ruin a most godly painful Minister with his family, and destroy this living speaking Image of God and Christ, for preaching against dead, false, unlawful, Images, and representations of them according to our Homilies, and the established Doctrine of our Church.  
Moreover it was then fully proved at the Lords Bar, by the oaths of Doctor Featly, and Master Bourne, that the Archbishop was so mad upon Images, Pictures, and their worship; That Doctor Featly having Printed by licence, 70. Sormons of his, preached upon several occasions, in one whereof he had cited a passage against worshipping Images, out of the Homily against the Peril of Idolatry, in refutation of the Papists; the Archbishop sending for the Doctor commanded him to carry his said Sermons to Doctor Bray his Chaplain to peruse, before they were published, lest there should beany offensive passages vented in them; which he doing accordingly, the said Doctor purged out of the 788. page thereof, this ensuing clause therein cited out of the very Homely against the peril of Idolatry, as scandalous, and heterodox, causing the whole sheet to be new Printed, which expunction was openly read at the Bar by Doctor Featly himself in these following words.  
And howsoever some of late mince the matter, and bear us in hand that the framing, drawing, carving, melting, gild, erecting, clothing, and censing, bowing down, and praying before Images and Pictures, is but the excrescency of Romish devotion, and no proper fruit of Idolatry and superstition: yet they who laid the first stone in the happy Reformation of our Church of England and penned the Homilies appointed by Authority to be read in all Churches condemn these practices of the Roman Church, as no less idolatrous than the like of the Heathen. 
* Homily against the peril of Idolatry. Part. 3.  The full proof of that which in the beginning in the first part of this Treatise was touched is here to be made good and performed, to wit, that our Images and the Idols of the Gentiles be all one, as well in the things themselves, as also in that our Images have been before, be now, and ever will be worshipped in like form and manner, as the Idols of the Gentiles were, so long as they be suffered in Churches and Temples: whereupon it followeth, that our Images in Churches have been, he, and ever will be, no other but abominable Idols. And every of these parts shall be proved in order, as hereafter followeth. And first that our Images and the Idols of the Gentiles are all one concerning themselves it is most evident, the matter of them being gold, silver, or other mettle, stone, wood, clay or plaster, as were the Idols of the Gentiles: and so being either melten or cast, either carved, graven, hewer or otherwise form and fashioned, after the similitude or likeness of man or woman, they be dead and dumb works of men's hands; having mouths and speak not, eyes and see not, hands and feel not, feet and go not, and so as well in form as matter, be altogether like the Idols of the Gentiles: insomuch that all the titles that be given to the Idols in the Scripture, may be verified of our Images. Wherefore no doubt but the like curses which are mentioned in Scriptures, will light upon the makers and worshippers of them both. Secondly, that they have been & be worshipped in our time, in like form and manner as were the Idols of the Gentiles, is now to be proved: and for that idolatry standeth chiefly in the mind, (which shall in this part first be proved) that our Image-maintainers have had and have the same opinion and judgement of Saints, whose Images they have made and worshipped, as the Gentile idolaters had of their Gods. And afterwards it shall be declared that our Image-maintainers and worshippers, have used and use the same outward rites and manner of honouring and worshipping their Images, as the Gentiles did use before their Idols: and that therefore they commit idolatry, as well inwardly as outwardly, as did the wicked Gentile idolaters.  
By these two evidences of the Archbishops persecuting Master Workman, for 
Nota.  using the very words and expressions of our established Homilies against Images; and his Chaplains purging out of Doctor Featlies' printed authorised Sermons, this passage of our Homilies, against the worshipping of Images (no doubt by his direction) it is most apparent, that his designs and intentions were to subvert the established doctrine of our Church, against the setting up and adoration of Images, and to defile our Churches again, not only with these Romish Idols, and Paganish inventions, but to make us all Idolaters in worshipping and adoring them, as the Popish or Gentile Idolaters did their Idol-gods.  
To put this out of question, we shall only add one irrefragable evidence more concerning Images and Pictures. We have proved formerly that the Archbishop had in his own private Study a Book of Popish pictures of the Life, Passion, and Death of our Lord Jesus Christ, and of the Virgin Mary, printed by Boetius à Bolswert in foreign parts, Anno 1623. These very Pictures were all licenced by the Archbishops own Chaplain Doctor Bray; printed by his own printer and Kinsman Badger, in the year 1638. for one Peake a Stationer (now in arms against the Parliament) and publicly sold and bound up in Bibles; as was testified by Mr. Walley Clerk of Stationer's Hall, and Michael Spark Senior. Master Willingham likewise attested upon oath concerning these Pictures and Crucifixes put into the Bible's: that Captain Peak at Holborn Conduit, Bookseller, who printed these pictures for Bibles, did affirm, that he printed them with the good liking, and by the special direction of the Archbishop, and his Chaplain Dr. Bray: which Dr. Bray, as he said, carried him divers times to the Archbishop, to show him the prints thereof, as they were cut and finished, who liked them all well, and gave his consent for the binding them up in Bibles; saying, 
Note.  That the Bibles wherein these pictures were bound up, they should be called THE BISHOP OF CANTERBURIES BIBLES; (styling them after his own name, so much did he own this fact, not the Bibles and Book of God, who abhors such Images:) and further deposed, That he found two Bibles bound up with these Pictures in them, the one among Secretary Windebanks, the other among Sir John Lambs and Dr. Ducks chief papers and treasure (two of the Archbishop's bosom friends and favourites) who highly esteemed them: both of which Bibles seized by Mr. Willingham, and richly bound up with these pictures in them, were then 
Note.  produced and showed to the Lords. Master Walley further deposed, that these pictures bound up in Bible's giving great offence and scandal to many well affected people, himself with some other Stationers repaired to Lambeth to the Archbishop and complained against these pictures, and the binding of them up in Bibles, demanding his Grace's direction therein; whether they should seize such Bibles with pictures which gave offence, or suffer them to be sold? To which the Archbishop answered, That they might do well not to lay them out publicly upon their stalls to be sold as yet, lest they should give offence; but if any come to ask for them or to buy them in your shops, in God's name sell them freely to them, without any scrupple; adding the second time, sell them to such in God's name, but lay them not upon your stalls in public view. Upon which testimony the Archbishop demanded of Mr. Walley, who it was that gave him this direction concerning the sale of those Bibles with pictures? To which he readily replied; Your Grace with your own mouth, as you may well remember. Whereunto the Archbishop answered, it was true, he did so; but the pictures were printed & bound up with Bibles before he knew of it; and that the first time he saw one of these Bibles, was in a Lady's hand in the Chapel at Whitehall; which he looking upon, when he came to Lambeth, sent for one of those Bible's himself; after which, the Stationer's coming unto him about the sale of them, he gave them such directions as aforesaid, not to sell them openly for fear of giving offence, but only privately in their shops to such as asked for them: As most evident confession of guiltiness. For if such pictures in Bibles were good & useful, why should they not be exposed to open sale, & the view of all men? if ill and unlawful, why should any of them be printed, or sold to any in private, and not totally suppressed, demolished, burnt? being contrary to our Statutes, Homilies, Writers, and the received Doctrine of our Church? These directions then of his, shows his good affection to popish and idolatrous pictures: he had polluted his own English Bible with an embroidered Crucifix on its cover, before these Pictures printed; and now he would corrupt, pollute all our Bibles and New Testaments with these Romish Images bound up in them, to which they are most repugnant. He would suffer no English Bibles to be printed or sold with marginal Notes to instruct the people, all such must be seized and burnt, as we shall prove anon: but himself gives special approbation for the venting of Bibles with Popish pictures taken out of the very Mass book, to seduce the people to popery and idolatry.  
The last case we shall instance in touching the Archbishops persecuting of such who opposed his Popish Innovations, is the cases of Dr. john Bastwick a Physician, 
Dr. bastwick's, Mr. Prynnes, and Mr. Burtons' Cases.  and Mr. William Prynne a Lawyer, Mr. Henry Burton a Divine: who were all brought into the Star-chamber by this Archbishop's prosecution, and there most inhumanely censured for opposing his popish Innovations, in Trinity Term 1637. In which case all the injustice, oppression, and cruelty that could be imagined, were combined both in the proceedings, sentence, and execution, not to be paralleled in any age, as will appear by the ensuing particulars, attested by the several oaths of M. Prynne, M. Burton, Sir William Belfore, M. Tomlins, M. Sappe, M. Wickins, Mistress Bastwick and others; backed with the Orders and Decree of the Court itself. First M. Burtons' house was broken open by force by a Sergeant at Arms, his Study ransacked, his person appreheaded and committed close Prisoners long before any in formation against him, contrary to Magna Charta, and the Petition of Right, & so continued without Bail, during all the time of the prosecution against him. Secondly, though the information against them three was joint, and licence granted them to repair to Counsel with their Keepers, by an Order of the whole Court; yet they were denied liberty to confer one with another, even with their Counsel themselves, or to make a joint answer or defence, and soon after restrained all access to Counsel by a verbal Order. Thirdly, the Counsel assigned to them were so terrified and threatened, that they durst not draw or sign any answer for them: who thereupon petitioning the Court for liberty in their Counsel's default to put in their answers under their own hands, according to former precedents & orders of that Court, they were absolutely denied this right and justice, contrary to law and precedents. Dr. Bastwicks' answer under his own hand left at the Office, and another copy of it tendered and left in open Court rejected, and he taken pro confesso, for a pretended contempt in not putting in his answer under Counsel's hand. Fourthly, Mr. Prynnes Chamber in the Tower, by a special direction from the Archbishop, was searched by Mr. Nicholas Clerk of the Council, and a Pursuivant of the Archbishops, who supervised Mr. Nicholas, and was more active, peremptory than he, not leaving the very Close-stool unsearched; his instructions for his answer seized and carried away by them, himself shut up close prisoner; pen, ink, and paper to draw either his answer or new instructions for his Counsel denied him; his Clerk that solicited his business seized on by a Messenger, and kept close prisoner, of purpose to hinder him from following his Master's business; examined frequently by the King's Attorney & Solicitor to pick out some crime or accusation against his Master, and never admitted to return unto him (though he tendered sufficient bail for his forthcoming, and no accusation was then pending against him) no not to attend him during his sores after execution of the sentence on him. Fiftly, M. Prynne was denied all access to Counsel; liberty to draw up and sign his own answer (though a Counsellor at Law) in default of Counsel; albeit he twice petitioned the Court to have leave to do it, producing sundry reasons and precedents in that Court to warrant it; yea the very Clerk that writ but a Petition from his mouth by the Lieutenant's permission, that he might put in his answer under his own hand, was for this very cause seized on by a Pursuivant, and molested divers weeks after. Sixthly, when Mr. Holt, (Mr. Prynnes assigned Counsel) had by direction of the Court taken his fee, drawn his answer, and given order for the engrossing of it, promising to sign it the next morning, he was privately commanded not to sign it; & thereupon refused the signing of it, contrary to promise, alleging that he had order given him to the contrary, and that he durst not do it for an hundred pieces: After which M. Tomlins another of M. Prynnes Counsel signing his answer, it was refused both at the Star-chamber office & in open Court, where it was tendered, upon pretence it came too late, and Mr. Prynne taken pro confesso, for a supposed contemptuous refusal to answer; when as they would neither permit him to put in an answer under his own hand; and ordered one of his assigned Counsel not to sign his answer when engrossed contrary to his promise, nor accept it, when signed by another of his Counsel, and twice tendered. Seventhly, Mr. Burtons' Answer, when drawn, engrossed, and subscribed by M. Holt (his assigned Counsel) by order of the Court, and accepted at the Office without any exception against it, was after nine day's space, when perused by the Archbishop, pretended to be scandalous, and thereupon referred to the two chief Justices, Sir John Bramston and Sir John Finch, who gave it such a purgation without calling M. Burton to it, or suffering his Counsel to defend it (whom Sir John Finch threatened with pulling his Gown over his head and putting him from the Bar) as was never heard of in any Age; expunging no less than 64 whole sheets (containing his justification and defence) out of it, as scandalous, leaving only some three lines in the beginning of it, and two in the end, amounting to a general not guilty, when as he confessed and justified all he was charged with: And because Mr. Burton would not acknowledge this purged answer, directly contrary to that he put in upon oath, and answer to Interrogatories grounded on it, quite contrary to his answer as they had altered it, whereby he must of necessity have been perjured: therefore he was likewise taken pro confesso, and censured for a contempt in not answering, though he had an answer in Court. What the scandalous matter contained in, and expunged out of his answer by the Judges was, is very observable: truly it was no other than the very Oaths of Supremacy & Allegiance, prescribed by several Acts of Parliament; (engaging the Defendants and others who had taken them against popery and popish Innovations;) his Majesty's Declarations before the 39 Articles, and to all his loving Subjects, printed Anno 1628. prohibiting all back-sliding to Popery, or any Innovations or alterations in the Religion by law established among us: The Petition of Right, and his Majesties Answer thereunto, for preservation of the Subject's rights and liberties; (extending as well to secure them against these illegal popish Innovations which the Bishops by an Arbitrary power would obtrude upon them and their consciences by Suspensions, Excommunications, Fines, Imprisonments, and other vexatious courses; as to the liberty of their persons and estates of which they were deprived for opposing their Innovations): the statute of 3 jac. c. 1. entitled, An Act for a public thanksgiving to Almighty God every year on the 5 of November, for the great deliverance of the King, Kingdom, State and Parliament, from the horrid Gunpowder Treason, (on which day Mr. Burton preached these two Sermons, against the several Popish Innovations and Doctrines mentioned in it, lately brought into the Church by the Archbishop and his confederates, for which he was questioned in the Star-chamber.) The statute of 3 Jac. cap. 4. entitled, An Act for the better discovering and repressing of Popish Recusants. The statute of 1 Eliz. cap. 2. entitled, An Act for the uniformity of Common Prayer, and administration of the Sacraments; which excludes all new Ceremonies and Innovations in God's service, introduced by the Bishops, not comprised in the Book of Common prayer; with an enumeration of those several Innovations, in point of doctrine and ceremonies, (as setting up Altars instead of Communion Tables, removing Lords Tables from their ancient stations, and railing them in Altarwise against the wall, bowing down to them, reading second Service at them; licensing, printing Popish and Arminian Books, altering and purging the Books for the Gunpowder Treason, for the public Fast, Coronation, and Book of Common prayer, etc.) with other particulars specified at large in his printed Sermons. All this was totally expunged as scandalous out of Mr. Burtons' Answer, for fear the proof thereof should have made the Bishop's scandalous. Eighthly, these Defendants, when they perceived they should not have liberty to defend themselves, nor to prove or justify the Archbishops and his Confederates popish Innovations by their Answers, exhibited a cross Bill against them under their hands, which they offered to make good at their uttermost perils, Mr. Prynne tendering the same both to the Lord Keeper, and in open Court, desiring it might be admitted, being both for their own just defence, the honour of his Majesty, and preservation of our Religion, and that a Court of public justice which ought to be as open for, as against them: yet this their Bill was twice refused without cause, and delivered over to Mr. Attorney General to draw up a Charge against the defendants out of it, if possible, and to question them for their lives for exhibiting it. Ninthly, at the hearing, the Archbishop and Bishop of London though chief prosecutions of this cause, in which they were specially concerned, professed enemies to the Defendants, and challenged in open Court by Mr. Prynne as unfit to sit Judges there in their own cause, contrary to all law and precedents, were yet admitted to sit in Court as Judges; where the Archbishop himself in a tedious Oration of two hours long (larger than ever any Sermon he preached in the Pulpit) professedly justified all the forementioned Innovations wherewith he was charged; as Setting up Altars, railing in Communion Tables Altarwise, reading second-Service at them, bowing down towards them, as the Monks and Popish Friars did of old, because there 'tis Hoc est corpus meum, etc. standing up at Glory be to the Father, bowing at the Name of jesus, altering and purging the Books for the Gunpowder Treason and the public Fast, in favour of Papists, the licensing of Popish and Arminian Books, charged against him, etc. And yet reviled, condemned these Defendants, as Libelers, and thanked the Lords for their justice against them for falsely objecting these very Innovations to him, which himself in his Speech confessed himself guilty of, justified in open Court, and after that in print to all the World; dedicating this his Speech to his Majesty, and making him the Patron of all these Innovations, contrary to his own royal Protestations. Tenthly, these Defendants, for opposing those very popish Innovations which himself thus publicly confessed, defended, being deprived of their proof and just defence by taking them all pro confesso, for a pretended contempt, in not answering the Information, (which they would not permit them to put in their Answers to, as you heard before) were without any proof or testimony at all produced to prove them guilty of aught objected against them, fined 5000 li. a piece unto his Majesty, adjudged to stand in the Pillory at Westminster, and there to lose their Ears, which was accordingly executed, Mr. Burton was after deprived of his Living. degraded from his Ministry, Mr. Prynne stigmatised on both cheeks, though nothing at all was charged against him; and all of them deprived the liberty of pen, ink and paper; and before their wounds were healed, they were sent away close prisoners to the 3 remote Castles of Lanceston, Lancaster, and Carnarvan, and there shut up close prisoners, neither Wife, nor Child, nor Brother, nor any other but their Keepers having any access unto them: and soon after by extraordinary Letters from the Council Table (to which the Archbishop's hand was first) sent close prisoners by Sea in the Winter-season, to the hazard of their lives into the Islands of Silly, Garnesey and jarsey, and there mewed up close prisoners without pen, ink, paper, or allowance of necessaries, their friends being prohibited all access unto them, & D. bastwick's & M. Burtons' Wives especially restrained so much as to set footing in the Islands where they were close imprisoned, under pain of imprisonment: so penal and fatal was it for them to oppose the Archbishop in these his Innovations, who detained them thus close prisoners in exile till they were released by this present Parliament. That this prosecution was by the Archbishop's instigation, was evidenced. First, by the Testimony of Mr. John Cockshute, than servant to Sir John Banks, his Majesty's Attorney General, to whom he committed the prosecution of all Star-chamber businesses; who attested upon oath; that the Archbishop gave him direction, for drawing the Information against Doctor Bastwick, Mr. Burton, and Mr. Prynne, and that he was commanded to give an account to him of all the proceedings therein, which he did from time to time, either to himself in person, or to his Chaplains, by his direction. Secondly, by the Copies of Doctor bastwick's and Mr. Burtons' Answers found in his study by Mr. Prynne, the first whereof was disallowed and would not be admitted though twice tendered; the second expunged by the Archbishops direction, who had drawn a line with black lead under all that which should stand in Mr. Burtons' Answer, as appeared by the Copy itself produced at the Bar, giving Order to expunge the residue, which was done accordingly. Thirdly, by the whole Tenor of his speech in Star-chamber, especially this latter clause thereof, pag. 77. I humbly crave pardon of your Lordships, for this my necessary length, and give You hearty thanks for Your noble patience, and your just and honourable censure upon these men, and your unanimous dislike of them, and defence of the Church. But because the business hath some reflection upon myself, I shall for bear to censure them, and leave them to God's mercy, and the Kings justice.. And by his ensuing Epistle to his Majesty prefixed to this Speech. Fourthly by Subsequent Motions and Warrants under his hand, for their Exile and close Imprisonment, in which he was only active and inexorable.  
What great encouragement and hope of a relapse to Popery; the Archbishops introducing of Altars, Crucifixes, and other forementioned Innovations gave to Jesuits, Papists, and what was his real design in promoting them, we shall evidence by two notable passages, in two late English Jesuits printed books.  
The first, entitled, A Paraphrastical and devout Discourse upon the Psalm, Miserere, written by Ch. M. (an English Jesuit, as appears by the Jesuits Badge in the Frontispiece of it) printed and licenced at Douai 30 Maii 1635. wherein there is this passage in the Epistle to the Reader, Thesemy Paraphrastical, Discourses and pitiful lamentations of King David, I intent for all sinners in England, as well Catholics as not Catholics, of what religion soever, I being a debtor to all: and because I would have them all peruse these Discourses, I abstain from controversies in religion, lest I should avert any from the reading of them: only in paraphrasing the two last verses of this Psalm, occasion being offered, I speak of the unbloody and daily Sacrifice of the Altar, but so, that I rather touch it then handle it, mention it, then treat of it, suppose it, then prove it in that manner as I might; hoping that this doctrine NOW will not be distasteful (mark the Reason:) For seeing now in England in very many Churches, Altars, which heretofore were thrown down, are again erected, according to the laudable example and pious use and custom of the 
Note.  Catholic and even Primitive Church, to aver a true Sacrifice will not be ill taken; because to allow of Altars, is to allow of a true Sacrifice which useth to be offered on them; an Altar and a true proper Sacrifice being Co-Relatives, of which the one inferreth the other; and so the one cannot be averred without the other, nor the one denied without the other. Lo here we have the true reason why the Archbishop was so zealous for Altars; even to bring in the Papists unbloody and daily sacrifice of the Mass.  
The second book was inscribed, A direction to be observed by N. N. written by an English Jesuit, and printed secretly by him in London (as was supposed) An. 1636. wherein, after some applauses of the Archbishop, whom he propounded as a Pattern of imitation for all others in England, in prohibiting the sale of books tending to Socinianism, p. 14. (which he p. 16. interprets to be Protestantisme,) p. 20. 22. he proceeds thus: And to speak the truth what learned judicious man can after unpartial examination embrace Protestantisme: Which now waxeth weary of itself? Its professors, (they especially of greatest worth, learning, and authority,) declare themselves to love temper & moderation; allow of many things which some years ago were usually condemned as Superstitious & Antichristian: and are at this time more unresolved where to fasten, then in the infancy of their Church: For do not the Protestant Churches begin to look with another face? their walls to speak (by Images, Crucifixes, Laymens' books,) with another language: their Preachers to use a sweeter tone? their annual public Tenants in the Universities to be of another stile and matter? their books to appear with Titles and Arguments which once would have caused much scandal among the Brethren? their Doctrine to be altered in many things, and even in those very points for which their progenitors forsook the then visible Church of Christ? their 39 Articles, the Sum, the Confession, and almost the Creed of their faith are patient: patient! that is they are ambitious of some sense wherein they may seem to be Catholic, (that is of that Romish sense which Franciscus à Sancta Clara, thrice printed in England, and presented by the Archbishop to his Majesty, hath put upon them in his Commentary on them:) to allege wife, and children in these days, is but a weak plea for a married Minister to compass a Benefice: Fiery Calviaisme, once a Darling in England, is at length accounted Heresy, yea, and little less than Treason (by the Archbishop and his Brethren, in their censure of Dr. Bastwick in the High Commission:) Men in word & writing willingly use the once fearful names of Priests and Altars: nay if one do but mutter against the placing of the Altar after the old fashion, for a warning he shall be well warned with a Coal from the Altar; (over against which there is this marginal note, A little book so entitled, printed 1636.) English Protestant's are now put in mind, that for exposition of Scripture by 
* Sunday no Sabbath, printed 1636.  Canon, they are bound to follow the ancient Fathers: And to conclude all in one main point, The Protestant Church in England pofesseth so small antiquity, and so weak subsistence in itself, that they acknowledge no other visible being for many Ages, but in the Church of 
His Innovations in consecrating Churches & Chapels after the Popishmanner.  Rome. These were the advantages the Papists, Jesuits, and Popish party made of the Archbishops Romish Innovations, formerly proved.  
We shall next proceed to other Innovations of this nature, somewhat different from the former, to wit, to his Consecrating of Churches and Chapels after the popish manner, wherein the case stands briefly thus. The Pope & his Romish Prelates had in times of ignorance & superstition, for their own proper lucre, introduced solemn consecrations of Churches, Chapels, with all furniture belonging to them, & appropriated these Fopperies to Bishops, as a jurisdiction peculiar to them alone; though we read in Scripture, that the Tabernacle & all the furniture thereto belonging was consecrated only by Moses, and the Temple at Jerusalem by King Solomon, the chief temporal Magistrates; not by Aaron or the High Priests, as they were among the Romans by the Senate. These forms of consecrations, full of ethnical ridiculous superstitions, exorcisms, & conjurations, were contained only in Roman Pontificals, Missals, Ceremonials, which were wholly abolished upon the reformation of Religion in King Edward's days, by the express statutes of 3 & 4 E. 6. cap. 1. 5. 5 & 6 E. 6. cap. 1. and after that by the statute of 1 Eliz. cap. 2. 8 Eliz. cap. 1. which abrogited all rites, ceremonies, and consecrations whatsoever, but those comprised in the Books of Common Prayer and Ordination of Ministers; where there is not one syllable to be found touching consecration of Churches or Chapels, or Churchyards, nor any form of such consecrations retained or prescribed, which by these Acts were wholly discontinued & abolished in our Church, till this Papish Prelate to renew them, and to assume a Papal power of making Churches, Chapels, Altars, and their furniture, holier than other places, by his solemn consecrations of them; as if the mere sequestering of them from a common or profane, to a sacred use, were not a sufficient consecration of them without a Bishop's Benediction, and exercising of those creatures suspended thereunto. 
The Archbishops Innovations in consecrating Churches and Chapels.   
We shall begin first with his consecration of Churches, next of Chapels, Anno 1630. St. Katherine's Creed-church in London being repaired only by the parishioners, not new built from the ground, when Mountain was Bishop of London, and the Church thought holy enough by him without any new consecration, not requisite in such a case by the very Canon law; this popish Prelate succeeding Mountaive in the Bishopric of London suspended this new repaired Church for a time from all Divine service, Sermons, and Sacraments, till it was reconsecrated by himself; of which he writ down this special memorial with his own hand in his Diary, read in the Lord's House in manner following; January 16. 1630. Sunday I consecrated S. Katherine Creed-church in London: In what a popish, ridiculous, bedlam manner, was thus attested upon oath by M. Willingham a parishioner there, who then took special Notes of all the passages in short-writing, thinking some good use might be made thereof in aftertimes, the particulars whereof he thus expressed.  
That the Archbishop (then of London) on the 16 of January 1630. being the Lords day, came in the morning about nine of the clock in a pompous manner to Creed-church, accompanied with Sir Henry Martin, Dr. Rive, Dr. Duck, and many 
His manner of consecrating Creed-Church.  other High-commissioners and civilians, there being a very great concourse of people to behold this novelty: the Church doors were guarded with many Halberdiers; at the Bishops approaching near the West door of the Church, the hangbies of the Bishop cried out with a loud voice, Open, open, ye everlasting doors, that the King of glory may enter in; and presently (as by miracle) the doors flew open, and the Bishop with three or four great Doctors and many other principal men entered in; and as soon as they were in the Church, the Bishop fell down upon his knees with his eyes lifted up, and his hands and arms spread abroad, uttering many words, and saying, This place is holy, and this ground is holy: In the 
Note.  name of the Father, the Son, and the Holy Ghost I pronounce it holy; and then he took up some of the earth or dust and threw it up into the air (as the frantic perseenting Jews did, when they were raging mad against Paul): this was done in the great middle Isle several times as they came up Eastwards towards the Chancel, which Chancel was then paved: when they approached near to the Rail and Lords Table, unto which was an ascent of two or three steps, the Bishop lowly ducked and bowed towards it some five or six times; and returning, went round about the Church in Procession on the inside thereof, they saying the 100 Psalm, and after that the 90 Psalm, (prescribed in the Roman Pontifical for this purpose, p. 262.) and then this Prayer.  
Lord Jesus Christ, who art the eternal Word, of thy eternal Father, God Almighty to be blessed for ever, and didst at first in the beginning of time create man out of the dust of the earth, to restore and repair in him the ruin and fall of Angels: and when as he by transgression had lost his original state, didst according to thy threatening return him again unto his dust, but so, that he should not perish everlastingly, but should in due time by an omnipotent power be raised again out of the earth; and therefore in assurance of the resurrection, the bodies of men, the work of thine own hands, are in this place to be deposited in their sepulchers, graves, or vaults, as in a repository or resting place until the end of all things, when that mighty Archangel shall sound his last Trumpet, with, Rise ye dead and come to judgement; accept we beseech thee this our holy service, who do give and consecrate this beautiful Church unto thee; and we separate it unto thee and thy Church AS HOLY GROUND, not to be profaned any more to common use; this we beseech thee to accept at our hands for Christ Jesus sake, etc.  
Then was read aloud the 23 chapter of Genesis; which being read, then followed another prayer, taken almost verbatim out of the Roman Pontifical, beginning thus.  
Merciful God, the resurrection and the life of all that trust in thee, we most humbly entreat thee, to vouchsafe us of thy grace, that all those thy servants who from hence forth shall come into, or be intered within the Circuit of this holy and sacred place, now by our service HALLOWED unto thee, may so lead their lives in thy fear, that they may leave them in thy favour; and that their bodies resting in their Sepulchers in this Church in peace, until thy coming unto judgement, may rise again unto immortal life, and live with thee for ever in those glorious mantions of eternity: Hear us O Saviour for thy passion sake; hear us O Father for thy Christ's sake; hear us O Sanctifying Spirit for thy comforts sake, who livest and reignest one God: etc. Then, The peace of God followed. etc.  
After all this, the Bishop betook himself, to sit under a cloth of State in an Isle of the chancel near the Communion Table, and taking a written book in his hand, (in imitation of the Roman Pontifical and the Council of Trents Decrees therein cited pag. 247, etc.) He pronounced many curses upon all those which should hereafter any way profane that holy and sacred place, by any Musters of Soldiers, or keeping any 
* Were not their spiritual Bawdy-courts commonly kept in Churches such.  profane Law-courts, or carrying burdens through it; At the end of every curse (which were some 20.: or 30. in number,) he bowed himself lowly towards the East or Table (saying, Let all the people say, Amen). When the Curses were ended, he then pronounced the like number of Blessings to all those that had any hand in the culture, framing and building of that holy, sacred and beautiful Church, and pronounced Blessings to all those that had given any Chalices, Plate, Ornaments, or Utensils, and that should hereafter give any. At the end of every Blessing he also bowed down himself towards the East, Saying; Let all the people say, Amen.  
After this followed the Sermon, which was worthily performed by Dr. Stephen Dennyson, he taking for his theme the 19 of Luke 46. wherein he bitterly inveighed against setting up Pictures and Images in Churches; saying, it was Popish and heathenish Superstition and Idolatry Which Sermon afterwards when Bishop Laud came to the high chair of Canterbury he remembered at Dr. Dennysons' censure in the high Commission upon another occasion, and passed a heavy Censure upon the said Dr. under which he hath ever since groaned.  
After the Sermon which was but short, the Bishop and two fat Doctors consecrated and administered the Sacrament, with a number of bowings, duckings and cringeing; in manner following.  
(As first) when the Bishop approached near the Communion Table, he bowed with his nose very near the ground some six or seven times; Then he came to one of the corners of the Table, and there bowed himself three times; then to the second, third and fourth corners, bowing at each corner three times; but, when he came to the side of the Table where the bread and wine was, he bowed himself seven times, and then, after the reading of many prayers by himself and his two fat chaplains (which were with him, and all this while were upon their knees by him, in their Sirplisses, Hoods and Tippits) he himself came near the Bread, which was cut and laid in a fine napkin, and then he gently lifted up one of the corners of the said napkin, and peeped into it till he saw the bread, (like a boy that peeped after a bird-nest in a bush) and presently clapped it down again, and flew back a step or two, and then bowed very low three times towards it and the Table: when he beheld the bread, than he came near and opened the napkin again, and bowed as before; then he laid his hand upon the gilt Cup which was full of wine, with a cover upon it; so soon as he had pulled the Cup a little nearer to him, he let the Cup go, flew back, and bowed again three times towards it: then he came near again, and lifting up the cover of the Cup peeped into it, and seeing the wine, he let fall the cover on it again, and flew nimbly back and bowed as before: After these and many other Apish Antic Gesturs' he himself received, and then gave the Sacrament to some principal men only they devoutly kneeling near the Table, after which more prayers being said, this Scene and Interlude ended.  
Mr. Hope likewise deposed the same that Mr. Willingham did, in all particulars touching the manner of the Archbishops consecrating Creed-Church; at which consecration he was present, and took special notice thereof.  
Upon which evidence the Committee of the house of Commons observed and urged before the Lords. First, that it appeared by the prayers used by the Archbishop, that he consecrated this Church rather for a Churchyard or a burying place, then for an Oratory or place of prayer and preaching using the same prayers in substance as are prescribed in the Roman Pontifical, at the consecration of a Churchyard to inter dead bodies in. Secondly, that the consecration of Churches after this sort, is a mere Popish and Superstitious Ceremony, prescribed only by Popes and Popish Counsels, Canonists, for their own gains and luchre, and not by any Protestant Canons, Synods, Authors: witness Gratian, De Consecratione Distinct. 1. and the Glosses on it, Summa Hostiensis. lib. 3. Tit. De Consecratione Ecclesiae et Altaris; Angelus De Clavasio, his Summa Angelica. Tit. Consecratio Ecclesiae. Summa Rosella. Tit. Consecratio. Iuo Carnotensis Decretalium. pars. 3. De Ecclesia. C. 8. to. 38. Bochellus Decreta Ecclesiae Gallicanae. lib. 4. Tit. 1. johannis De Aton: Constitutiones Ecclesiasticae. Tit. 1. De Consecratione Ecclesiarum: with divers other Popish Canonists. Thirdly, that the form and manner of consecrating Churches, was no where to be found but in the Roman Pontifical, set out by the Pope's authority, wherein it is at large described: P. 209. to 280. Cap. De Ecclesiae Dedicatione, seu Consecratione; and not extant in the Book of Common-praier, or of the Ordinition of Ministers, or in any other Records or Rituals of our Church; which abolished the Roman Pontifical, and Ceremony of consecrating Churches by the Statutes of 2. & 3. E. 6. C. 1. 3. & 4. E. 6. C. 10. 1. Eliz. C. 1. 8. Eliz. C. 1. Fourthly, That the very form the Archbishop used in consecrating Creed-Church, was taken from the Roman Pontifical published by command of Pope Clement the eight, (found in this study:) P. 214. 217. 219. where the Bishop coming to the door of the Church he is to consecrate Percutit illud semel cum inferiori parte baculi pastoralis super luminare, dicens intelligibili voce. Attollite portas, Principes, vestras, et apperiamini portae aeternales, et introibit Rex gloriae etc. The very words the Archbishop now used: and then entering the Church pronouneeth it holy and blessed, in the name of the Father, Son & holy ghost. After which he useth many Prayers, Psalms, bowings, Ceremonies; and Vnus ex Ministris spargit cinerem per pavimentum, in modum crucis; as this Archbishop did; who followed the Roman Pontifical in all the particulars he there practised; exceeding it in his blessings and cursings (which are not so fully expressed in the Pontifical) and in his reconsecration of this Church, upon the repairing only of the walls, in which case the forecited Canonists all accord, it is not to be reconsecrated but the wall only to be exorcised and sprinkled with holy water. Fiftly, That our own Protestant Bishops and writers condemn the consecration of Churches, Chapels and Churchyards by Bishops, to make them holier than other places, as a mere Popish, jewish, ridiculous, and absurd practice.  
The first, they instanced in, was reverend Dr. Pilkington (a fugitive for Religion in Queen mary's, and Bishop of Durham in he beginning of Queen Elizabeth reign) in his Exposition of Aggens c. 1. v. 7. 8. & cap. 2. v. 2. 3. where he determines thus. IT IS POPISH TO BELIEVE that which the Bishops do teach: That place to be more holy than the rest which they have hallowed, as they say, with their conjured water, Cross, Censing, Processions, etc. But blessed be that God our Lord which by the light of his Word doth confound all such wicked and fond fantasies, which they devise to fill their bellies and maintain their Authority by. Although these Ceremonies in the old Law were given by Moses, for the hardness of the people's hearts, & to keep them exercised, that they fall not to the Idolatry, of the Gentiles, yet is there no mention of them in the New Testament, nor yet commanded now, either to us or them, but forbidden to be used of all both of us and them. We be no longer under shadows, but under the truth, Christ hath fulfilled all, and taken away all such dark kind of Ceremonies and hath placed the clear light of his Gospel, in the Church, to continue to the end.  
The Pope's Church, hath all things pleasant in it to delight the people, but where the Gospel is preached, they knowing that God is not pleased but only with a pure heart, they are content with an honest place, appointed to resort together in, though it were never hallowed by Bishops at all. It is written; that God dwells not 
Note. Acts 17. 24. John 4. 23, 24.  in Temples made with hands; nor is worshipped with any work of men's hands; but he is a spirit an invisible substance, and will be worshipped in spirit and truth; not in outward words only of the lips, but with the deep sighs and groans of the heart, and the whole power of the mind, and earnest hearty calling on him in prayer, by faith. And therefore he doth not so much require of us to build him an house of stone and timber, but hath willed us, to pray in all places; and hath taken 
1 Tim. 2. 8.  away the jewish, and Popish holiness, which is thought to be more in one place then another. All the earth is the Lords and he is present in all places, hearing the Petitions of them that call upon him in faith. Therefore those Bishops, which think with their conjured water, to make one place more holy than the rest, are no better than the 
Note.  Jews, deceiving the people and teaching that only to be holy, which they have censed, crossed, oiled, and breathed upon; for as Christ said to the woman; thinking one place to be more holy to pray in then another, Woman, believe me, the time is come when ye shall worship neither at Jerusalem, nor in this Hill; but the true worshippers 
John 4.  shall worship God in spirit and truth: So it is now said, the place makes not the man holy, but the man makes the place holy: and ye shall not worship your Idols, Stocks, and Stones, neither at Wilsingham, Ipswich, Canterbury, nor Sheen; for God chooses not the people, for the places sake, but the place for the people sake; But if ye be in the midst of the field God is as ready to hear your faithful prayers, as in any Abbey, or Priory; yea, a thousand times more, for the one place he hates, as defiled with Idolatry; and the other he loves, as undefiled and clean. If the good man lie in prison, tied in Chains, or at the stake burned, for God's cause, That place is holy, for the holiness of the man, and the presence of the holy Ghost in him; as Tertullian saith; yet there should be common places appointed for the people to Assemble and come together therein, to praise our God etc. Those who in the Apostles times were buried in no Church or Church-yard, nor Christen-moldes, (as they be called) when it is not better than other earth, but rather worse, for the conjuring that Bishops use about it. It appears in the Gospel by the Legion living in graves, the Widow's son going to burial, Christ buried without the City, etc. That they buried not in hallowed Churches by Bishops, but in a several place appointed for the same purpose, without the City, which custom remaineth to this day in many godly places, etc. A most express Authority against Bishops Popish consecrations of Churches and Churchyards, to make them holier than other places.  
The second Authority they produced was, Matthew Parker, Archbishop of Canterbury in the beginning of Queen Elizabeth's reign; who was of a quite contrary judgement to this his Popish Successor, condemning this manner of consecrating Churches, Altars, etc. as Superstitious, Paganish, childish, ridiculous, in his Antiquitates Ecclesiae Brittannicae. p. 85. 86. 87. in these terms; Legat enim qui volet recentiores et nostro praesertim avo editos Pontificales ac Missales libros, reperiet eos, et Caeremoniarū multitudine, & peragendi difficultate atque taedio, et exorcisationis amentia priores illos longè superare. Quibus enim non dicam verbis sed portentis has et ejus modi a Pontisiciis adhuc adjurantur, etc. Dedicatio recentis Ecclesiae, Altaria, vasa, indumenta, Linteamina et ornamenta Ecclesiastica. Hac omnia, quam solemni ritu sanctarum scripturarum sententiis ad suas decantationes perperam adhibitis, Potificij peragunt paucis videamus, etc. In dedicatione Ecclesiae jam exstructae Episcopus ter' circumiens, ostium bacculo pastorali ferit hoc Psalmi carmine. Attollite Portas, 
Nota.  etc. Cui Diaconus intus existens respondet fere exanimatus. Quis est iste Rex gloriae, etc. Deinde ingredicus Episcopus, in fundamento Ecclesiae Cineribus sparso. Alphabetum Gracum et Latinum bacculo describit, tum variis multisque Episcopi Clerique incessibus, rectis, obliquis, retrogradis & transuersis parietes ac pavimenta aqua sparguntur: cruces in parietibus chrismate cum dextro Episcopi pollice depinguntur: & infinitis penè completis caeremoniis ad extremum precatur, ut populus in ea conveniens, per sacerdotum libamina caelesti sanctificatione salvatus, animae salutem perpetuam consequatur: & discedens portam his verbis Episcopus ungit chrismate: porta sis benedicta, sanctificata, consecrata, consignata & Deo commendata, etc. Altaria autem innumeris hujus generis precibus consecrantur, etc. Et sane valde deflenda est hujus temporis conditio quod Ecclesiae Patres eadem mentis acie ab ecclesia resecare has & hujusmodi caeremonias, seu potius nugas, aut nolunt, aut non possunt, qua priora illa Ordalii vitia cernebant atque corrigebant, sed illis ut superstitiosis damnatis & deletis, hac quae mordicus retinent 
* Nota.  quamvis puerilia & deliria sint, ex illis tamen fabricantur atque struunt. Quanto modernis Pontificibus aequior fuit Gregorius, qui scribit. Quomodo regulae sanctorum Patrum pro tempore, loco, & persona & negotio instant necessitate traditae sunt. Hi autem nulla neque temporis, neque loci, neque negotii, neque personae, neque cujusquàm rei quam suae voluntatis atque gloriolae rationem habentes, ne pusillis in rebus veritate cedere volunt. A very good character of the Prisoner at the bar, and his proceedings in this kind. To these two Prelates might be added M. William Tyndal, a learned Martyr, his Obedience of a Christian man, p. 136. 152. William Wraughton, his Hunting and rescuing of the Romish Fox; john Bale, Bishop of Osiris in Ireland, in his Image of both Churches; Thomas Beacon, a Prebend of Canterbury, in his Relics of Rome; M. Calfhill, in his book against Marshal, f. 61, 92. 93. M. Fox his Acts and monuments, Edit. 1610. p. 210. 414. with sundry other of our learned Writers, who expressly censure the Consecration of Churches and Churchyards, as superstitious, jewish, Popish, Antichristian, ridiculous, styling them rather a conjuration then a consecration; invented only by and reserved to Bishops for lucre sake alone. And the Homily for repairing and keeping clean Churches, pag. 78, 79. resolves thus, The Church or Temple is counted and called holy, yet not of itself, but because God's people resorting thereunto are holy, and exercise themselves in holy and heavenly things: Not because it is hallowed by a Bishop, of which the Homilies make no mention.  
From these Authorities they concluded; the Archbishops consecration of Churches (especially of this but newly repaired) to be both Popish and Superstitious, by the received Doctrine, Writers of our Church, and Statutes of our Realm, which abandon and condemn the same.  
Yet notwithstanding this Archbishop was so zealously bend upon it, that he rested not in the consecration of Creed-Church, but proceeded further to consecrate Saint Giles Church in the fields; where the case stood thus:  
The Church of Saint Giles being in decay, was re-edified and part of it new built and finished in Bishop Mountain's time, Divine Service, Preaching, and Administration 
His Consecration of Saint Giles Church.  of the Sacraments after its repair having been used therein for 3. or 4. years' space together without any exceptions: After which Bishop Laud being advanced to the Bishopric of London, by a solemn process under his Episcopal seal interdicted this Church, and suspended Divine Service, Sermons, and Sacraments in it for 2. or 3. weeks together, so as the Church doors were shut up even on Lords Days, and the Parishioners forced to repair to other Churches, only because the Church had not been reconsecrated after its reparation: some of the Parish opposed the consecration of it in respect of the charge and Fees, but at last they were enforced by the Bishop to submit, else they must have no Divine Service, Sermons, nor Sacraments in it, after all their costs bestowed thereon: Whereupon the Bishop the very next Lord's Day after he had consecrated Creed Church, repaired to Saint Giles Church, and there consecrated it in the selfsame manner, with the selfsame gestures, bowings, prayers, ceremonies, as he consecrated Creed Church: After which he likewise consecrated the Churchyard, and a piece of ground which was bought and added to it; for consecration whereof the Parish paid ten pound fees to the Bishop himself, to wit, 5 l. for consecrating the Church, and 5 l. for hallowing the Churchyard, besides fees to his Officers, and a Dinner which cost the Parish near 30 l. more; all which was attested upon oath, by Master Hope, and some others: and likewise proved by the Archbishops own Diary, wherein he registered this special memorial of this Consecration with his own hand, Sunday January 20. 1630. I consecrated the Church of S. Gyles in the Fields.  
Upon which evidence the Committee of the Commons made these Observations. First, That this Church was used three or four years together in B. Mountains time after its repair without any new Consecration, and thought holy enough by him: but this Popish Prelate after all this space was of another judgement, and must needs suspend and re-consecrate it, contrary to the very Canon law, and the resolution of the forecited Canonists. Secondly, that he and his Officers extorted unreasonable excessive fees from the Parish besides their costly Dinner, for this pious work on the Lord's day; himself taking no less than 10 l. fees for consecrating the Church and Churchyard, which is direct Simony by the 
* See Summa Angelica & Rosella. Tit. Symonia.  Canon Law, and extortion by the Commonlaw, there being no fees due by either law for such a Consecration. Thirdly, that this Prelate was so wilful and superstitious in this Innovation, that God must lose his public worship in this Church, and the whole Parish the use of it for the benefit of their souls, for two or three whole weeks during its interdiction, rather than this Prelate not enjoy his popish ends & exorbitant fees for the re-consecration of it.  
After this, july 17. 1632. he consecrated another Church in Middlesex, in the same manner as he had done the former two: of which he makes this special Memento in his own Diary: july 17. 1632. I consecrated the Church at Stanmore Magna, in Middlesex, built by Sir John Wolstenham.  
As this Arch-prelate was thus superstitiously and popishly active in consecrating Churches, so likewise in consecrating Chapels, for which these instances were produced.  
The first Chapel he consecrated, was a Chapel built by himself at Aberguilla in Wales, whiles he was Bishop of S. David's, dedicated by him to S. John Baptist, concerning which he registers this passage in his own Diary.  
August 28. 1625. Dies erat Solis: consecravi Capellam sine Oratorium propriis sumptibus extructum, in demo me a communiter vocata Aberguille-House. Nomen indidi, Capella S. Joh. Baptistae, in gratam memoriam Collegii S. Joh. Baptistae, Oxon cujus primo socius, & dein Praeses fui. Et hoc consultò feci. Intervenit autem aliud non mali ominis spero (it seems he then little dreamt of his own beheading, or that the decollation of the Baptist, to whose memory he dedicated this Chapel could be any ill Omen of his own decapilation afterwards) de quo nunquam cogitavi, hoc fuit. Die Sabbati vesperi, immediatè praecedente consecrationem celebrandam, dum procibus eram intentus, nescio quam violenter in mientem me am irruit, adesse diem DECOLLATIONIS S. JOHANNIS BAPTISTAE. Finitis precibus fasta consului; reperio diem illum in diem Lunae, 29 scilicet Augusti, non in diem Solis incidere. Optassem, diem ipsum; sed gavisus sum me CONSECRATIONEM SOLENNEM peracturum VIGILIA SALTEM ILLIVS DIEI. Nam illa die Serenissimus Rex Jacobus, causam meam circâ electionem in Presidentem Collegii S. Joh. Baptistae Oxon: per tres integras horas ad minimum audivit, & me è manu inimicorum potentum justissimè liberavit; No doubt to preserve him to a●ar other doom and censure.  
Mr. Prynne deposed, that he found in the Archbishops Study this paper endorsed and corrected with his own hand, concerning the consecration of this his Chapel.  
The form of the Act, where a Bishop consecrates a Chapel of his own Dedication.  
In Dei nomine Amen. Cum Nos Gulielmus permissione divina Menevensis Episcopus, pia ac religiosa devotione ducti, hanc Capellam sive Oratorium intra aedes nostras communiter vocatas Aberguilli-house, infra Parochiam de Aberguillye in Com. Carmarthen nostrarum Menevensis Diocese. & jurisdictionis, continent. inter muros ejusdem, in longitudine ab Oriente ad Occidentem 30 pedes, & in latitudine ab Aquilone versus Austrum 17. pedes cum dimidio, super terris nostris, & cum propriis nostris sumptubus noviter erigi, & extrui procuravissimus; Eandemque suggesto, mensa Sacra seu Altari, Sedilibus convenientibus, aliisque necessariis ad divinum cultum decenter & sufficienter ornaverimus. Ad Consecrationem ejusdem Capellae auctoritate nostra ordinaria & Episcopali jam procedentes, eandem Capellam divino cultui, & divinorum celebrationi, ac tam ad Sacramenta, & Sacramentalia, tum Caenae Dominicae, tum etiam Baptismatis sacri in eadem ministranda, & ad matrimonium solemnizandum, quam ad divinas preces Deo fundendas, & verbum Dei purè & sincerè proponendum & predicandum, ac caetera omnia sacra & divina perficienda in eadem quae de jure divino, ac etiam legibus, sanctionibus, & Constitutionibus Ecclesiae nostrae Anglicanae in ea parte sunt requisita & necessaria, ac si sigistatim essent in presentibus specificata, modo & forma in similibus jam de jure visitatis in Dei honorem & usum nostrum & Successorum nostrorum, aliorumque nobiscum in aedibus nostris praedictic, sive cum Successoribus nostris imposterum ibidem commorantium sive inhabitantium consecramus & dedicamus; pernomen Capellae Sancti Johannis Baptistae. Et sic consecratam, dedicatam & assignatam esse, & in futuris perpetuis temporibus remanere debere, palam & publicè pronuntiamus & declaramus; & pernomen predictum perpetuis futuris comporibus nominandum & appellandum fore decernimus & sic nominamus. Privilegiis insuper omnibus & singulis in ea parte usitatis, & requisitis & Capellis abantiquo fundatis competentibus hujusmodi Capellam sive Oratorium ad omnem juris effectum munitum esse volumus, & quantum in nobis est & de jure possumus, sic munimus & stabilimus per presents. Salvo semper jure & interest Matricis Ecclesiae in cujus Parochia dicta Capella sive Oratorium predict scita, & scituata est, in omnibus & singulis decimis, oblationibus, vadiis, proficuis, privilegiis, juribus & emolumentis quibuscumque ordinariis & extraordinariis ad dictam Ecclesiam matricem jure vel consuetudins quoquo modo debitis vel consuetis, aut spectantibus sive pertinentibus. Quae quidem omnia & singula praemissa quantumus in nobis est, & de jure possumus, pro Nobis & Successoribus nostris sic decernimus & stabilimus per praesentes. In nomine Patris, & Filii, & Spiritus Sancti, Amen.  
With this Instrument, he likewise found a note of the dimensions of this Chapel, written with the Bishops own hand,  
My Chapel at Aberguilly is 5. yards and a half broad at the East end. MY ALTAR FRAME, besides the thickness of the Table, is a yard and 3. inches high. And the Table is a yard and three quarters long; and in breadth it wants three inches of a yard; the footpace is two yards broad.  
This note was enclosed and wrapped up within these two following Papers found together with it, thus endorsed with the Archbishops own hand. 1643. Chapel and furniture as it was in use by the right Reverend Father in God, Lancelot Andrews, Lord Bishop then of Winton: From whom the Archbishop confessed at the Bar, he took his pattern of consecrating and furnishing Churches, Chapels, Altars. By which two papers publicly read and showed in the Lord's House; the Popish furniture both of Bishop Andrews and this Archbishops Chapels at Aberguilly, London-house, and Lambeth, will most evidently appear to all the world.  
The portraiture of the first of these two papers, with the Popish furniture of the Altar in the Archbishops and Bishop Andrews Chappells, is expressed to the life in the following Copper piece.  
1. The Altar 1 y● ¼ high 1 y● ¾ long 1 y● broad  
α A cushion—  
β β. Two Candlesticks with tapers  
C. The basin for Oblations—  
γ. A Cushion for the service book  
The daily furniture for the 〈◊〉  
A. The silver ● guilt 〈…〉 for the 〈…〉 like a wicker basket & lined with 〈◊〉 laced: B: the Ton upon a cradle C: the Chalice having on the outside of the bowl Christ with the lost 〈◊〉 in his shoulders on the top of the co●●● the wiseman's star both engraven it is covered with a linnon napkin (called the Air) embroidered with coloured silks: D: D: Two patens ✚ the ●rica: ●nale being a round ball with a screw cover where: out i● s●ue. 3 pipes, and is for the water of mixture  
2. Asier table on which before the Communion ●: 〈…〉 lace of this writing should have been the Outward Chapel stand A & B upon two napkins Eabason & Ever to ●ash before consecration F● towel abstaining 3: 3 the Kneeling stools covered and st●●ffed 4 ●● footpace ●● three ascents covered ●● a Turkey Carpott of firrboords ●. ●. G. Three Chairs used at Ordinations or prelate's com●nicant 5 The Septum with two ascents 6 the pulpit 7 the music table with (A A A) three forms: E: a Triquertrall Censor wherein if Clerk putteth frankin cense at if reading of the first lesson H the ●aricula like the ke●le of a boat with a half cover and a foot out of which the frank in cense is poured 8 a footpace with three ascents on which the ●ecteru standeth covered & thereon the great Bible 9 The Falds' torte where at they Kneel to read the litanie 10. is the chaplains seat where he readeth service. 11. a seat with a Canopy over it for the B. P. but at the Com●nion time he fits on G. 3. 12. 12: two long forms for the family  
Lo here in this Piece and Chapel, you have first AN ALTAR. Secondly, strange Popish furniture on this Altar: viz. two silver Candlesticks with Tapers in them, (expressly prohibited by Queen Elizabeth's Injunctions, Anno 1559. Injunct. 3. 23. which prohibit setting up of Candles; ordering all Candlesticks, Trindals, and Rolls of Wax, to be taken aWay and extinct, as Monuments of superstition and Idolatry; by the Homily against the Peril of Idolatry, Part 3. pag. 50, 51. which condemns the use of Tapers and Candle Religion, as foolish, superstitious ethnical and Idolatrous, and generally censured by all our 
* Ormerod his Pagano Papis. semblance. 37. 123, 124, 125. Francis de c●●y his first conformity, c. 25. Dr. Remolds his conference with Hart. c. 8. divis. 4. p 492. to 514. Artic. of Ireland, Artic. 52. Bishop Latimer in sundry of his Sermons.  Orthodox Writers as Popish and Heathenish.) A Basin for Oblations: a silver and gilt Candlestick for WAFERS. A Chalice with the Picture of Christ engraven on it: An Air; A Tricanale or pot with three pipes for the Water of mixture; (that is, for water to mix with the Wine, and for Holywater.) A Credertia or side Table: a Basin and Ewer, (for the polluted Priests and Prelates to wash in) before consecration, and a towel to wipe their unhollowed fingers: A Censor to burn Incense in, at the reading of the first Lesson, as in the Popish Mass and Churches. A little Boat out of which the Frankincense is poured, etc. (which Doctor Cousins had made use of in Peter house, where he burned Incense:) Furniture directly borrowed from the Roman Ceremonial, Missab, and Pontifical, no where to be found but in Popish Chapels and Churches. You may judge of this Prelate's Chapel and Popish Inclination, by this Romish furniture thereto belonging: and that mentioned in this next ensuing, being an Inventory of his Chapel furniture and Plate, found with the former, attested by Master Prynne.  

Furniture belonging to the Chapel.  
BEhind the Altar: A piece of Hangings 11. foot deep, and 5. yard's ¾ long. Another piece of Hangings. The story of Abraham and Melchisadeck; part of the story of David.  
A Table with a frame of deal used for the Altar, 1. yard ¼ high▪ 1. yard ¾ long 1. yard broad.  
A Back-peece of Crimosinand Violet Damask paned. 1. yard ½ deep, 3. yards long.  
A Front piece of the like. 1. yard ¼ deep, 3. yards long.  
A Pall of Violet Damask. 1. yard ¼ broad. 3. yards ¼ long.  
A Cushion of Violet and Crimosin Damask. ½ yard broad, 1. yard long.  
A Rail of Wainscot bannisters before the Altar.  
Two Traverses of Taffata Crimosin and Violet paned 3. yards ¼ deep, 4. yard's ¾. broad.  
A footpace with two ascents of Deal, underneath the Altar, 3. yards ¾ long, 1. yard 31\4● broad.  
A Turkey Carpet to it 4. yard's ¾ long, 2 yard's 11\4● wide.  
Two low stools to kneel on at each end of the Altar, stuffed and covered with purple Bays.  
A square Pulpit of wainscot, 1 yard ¾ high, 1 yard square.  
A Pulpit cloth of Crimosin and Violet damask paned, 1. yard ¼ deep, 3. yards long.  
A Music Table of Deal.  
3. Forms to it covered with purple Bays.  
A Carpet of purple Broad-cloath, 3. yards long.  
A Carpet of purple Bays. 3. yards long, and ¾ broad.  
A footpace with three Ascents, 2. yard's ½ square. And thereupon a Lectern with the Great Bible.  
A cloth to the Lecterne of purple broad cloth, 3. yards long.  
Another of purple Bays. 3. yards long, 1. yard, ¾ broad.  
A Faldstory of wainscot, 1. yard 1. neile high, 1. yard lacking a neile broad at top 1. yard lacking two nails breadth below.  
A cloth to it of purple broad-cloath, 2. yards, ¾ long, 1. yard ½ broad.  
Another of Purple Bays, 2. yard's ¾ long, 1. yard, ¼ broad.  
Over the Bishop's seat.  
A Canopy of Crimosin and Violet Damask paned, 2. yards 11/48 long. 2. breadth.  
The Valens to it, 3. yards compass 11/4● deep.  
A Cushion to it of Violet Damask, 1. yard long, 11/28 yard broad.  
A folding Table of wainscot near the Altar.  
A Carpet of Bays on it, 1. yard 1/● wide, 1. yard 1/● long.  
4, Folding chairs of Leather.  

Plate for the Chapel.  Two Candlesticks gilded for tapers 60. ounces at 5. s. 6. d. the ounce. A round Basin for Offerings, gilt and chased 31 ½ 6. 8. A round Basin for Alms gilded, and chased 30. 6. 0. An Oval Basin and Ewer, gilt and chased 51. 6. 0. Two Patens gilded 36. 10. 0. For cutting the figure 13. s. 4. d.    A Chalice and cover gilded 43. 10. 0. For making the star on the Chalice 3. s.   A Tun gilt 47. 3. d. weight. 6. 11. A Cradle to it gilded 18. ¾ 6. 11. A Funnel to it gilded 3. 6. 11. A Canister gilt 5 ¾ 10. 0. A triquetrall Censor 85. lack 6. d. 7. 0. For gilding it at 16. d. the ounce.    A Laton pan for it 5. s.   For making the knob of it 2. s.   A Crewet gilt with 3. spouts 10. 11/28 7. s. 9 Another gilt with a Birds bill 4. less. 5. d. weight 6. 8.  
Five Copes. Five Surplices.  
Two Altar-cloathes. 
Linen,   
Two Towels thereto.  
A cloth to lay over the Chalice wrought with coloured silk called the Air.   
To which I shall only add this Passage of like nature of Doctor Wrens Proposals found in the Archbishop's study, thus endorsed with his own hand, and presented by him to his Majesty, touching the furnishing of the Altar at Windsor Chapel.  
Septemb. 22. 1628. Doctor Wren Deane of Windsor, his Proposals to his Sacred Majesty, concerning that Church, and the Order of the Garter.  
Touching the Divine Service in his Majesty's Chapel of Windsor.  
Whereas also the Altar of the Chapel is not furnished according to the State and Magnificence of so great a Majesty; May it please his Sacred Majesty to call to mind that at a Chapter of the Order held, April 23. 1618. by King james of Blessed memory, It was decreed, Quod quilibet Militum offerret ac donaret pro Altari capellae ordinis in Windsor vas aliquod argenteum valoris (ad minimum) 20. l. And again at the Chapter held, Novemb. 24. 1625. Under his Sacred Majesty that now is, it is thus Ordered; Primum proposuit supremus, ut unusquisque Ordinis donaret aliquod vas Argenteum valoris, 20. l. in usum capellae. Hic acclamatum est ab omnibus. The fulfilling of which Decrees would make a magnificent and worthy supply of all things necessary unto the service of the said Altar,  
To which the Archbishop writ this Answer in the Margin with his own hand: These and all that concern the Order are to be remembered at the next Chapter.  
Certainly were there no other Evidence to prove this Archbishop a direct Papist in heart and practice, but the consecration and Popish furniture of his Chapel with that forementioned in the windows at Lambeth it were abundantly sufficient to satisfy all the world, and the greatest Patriots of his sincerity to the Protestant Religion; but we shall proceed to further proofs.  
The next Chapel we find the Archbishop consecrated, was the Chapel at Hamersmith; of which there was this memorial read out of his Dairy June. 7. 1631. Tuesday I consecrated the Chapel of Hamersmith; It was done with like Popish Ceremonies as he used at Creed-Church; and Sr. Nicholas Crispe setting two great silver Flagons with wine on the Communion Table when the Chapel was consecrated, without any intent to bestow them on the Chapel; the Archbishop told him after the consecration they were now dedicated unto God, and it would be Sacrilege for him to commit them to his private use again: and so enforced him to bestow them on the Chapel.  
There was great suit made to the Bishop, and a composition with Dr. Cluet Minister of Fulham and his successors, before way would be given by him, for the building of this Chapel of case. At last all parties being agreed, and provisions made to build the Chapel; the Archbishop solemnly laid and consecrated the first stone thereof, using the ensuing prayer at its consecration; as was proved by his Book of Prayers written with his own hand (seized by Mr. Prynne in his Chamber at the Tower) where page 220. was written in the Margin. Hamersmith Chapel March 11. 1629. with this superscription and Prayer.  At the laying of the first stone in A Chapel. 
O Lord Merciful and gracious, these thy people are preparing to build a place 
Hammersmith Chapel. March 11. 1629.  for thy service. Accept I humbly beseech thee, their present devotion, and make them perfect both in their present and future duty: That while thou givest them case to honour thee, they may with the greater Alacrity go on in thy service. And now O Lord I have by thy mercy and goodness put to my hand to lay the first stone in this building. 'tis a Corner stone, make it I beseech thee a happy foundation, a durable building; Let it rise up and be made and continue a house of prayer and devotion through allages, that thy people may be taught to believe in Jesus Ch. the true Corner stone, upon whom they and their souls may be built safe for ever. Grant this for the same Jesus Christ our most blessed Lord and Saviour. To whom with the Father; and the Holy Spirit be ascribed, all power majesty and dominion this day and for ever, Amen.  
Now this Ceremony of consecrating and laying the first stone of a Chapel or Church by the Bishop, is expressly taken out of the Roman Pontifical, pars 2. cap. De Benedictione & impositione primarij lapidis pro Ecclesia edificanda. p. 199. etc. Where all the solemnity of this consecration is at large prescribed, and the substance of the Prayer the Bishop used upon this occasion, thence derived.  
This ceremony of consecrating and laying the first stone of a Church or Chapel is severely censured as ridiculous, Popish, Superstitions, by Matthew Parker, his predecessor Archbishop of Canterbury, in his Antiquitates Ecclesia Britannicae, p. 85. Quibus enim non dicam verbis sed portentis, haec & hujusmodi à Pontificiis adorantur Q. Primarius lapis & caementum per Ecclesia aedificanda: Lapis cum caemento Episcopi manibus primum aqua benedicta sparsus insculpto Gracis signo his sententiis in fundamento positus est, lapidem quem reprobaverunt aedifieantes, hic factus est in caput Anguli Divide, tu es Petrus, & super hanc Petram, etc. postea precabantur, ut qui ad perficiendam, Ecclesiam auxilium dederunt, corporis & animae salutem consequantur, etc. Yet notwithstanding the Popish Prelate, in contempt of his Predecessors Judgement, needs must introduce this Popish Innovation, not only at Hammersmith, but even at the Cathedral of Paul's itself; where he consecrated and laid the first stone at its reparation, with many prayers and Ceremonies: And not content herewith caused a second Edition of Sir Tho. Ridlyes' View of the Civil and Ecclesiastical Law to be reprinted at Oxford, Anno 1634. Cum Privilegio, with some Marginal Additions added to it by J. G. Master of Arts p. 51. 52, 191, 192, 193. Wherein he justifies the consecrating of Churches, Chapels, and the foundation-stone thereof, by the Bishop in these words: The Bishop with Prayer is to lay the first stone of a Church or Monastary, and lift up his hands to heaven, and consecrate the place to God by prayer, and there erect the symbol of our Salvation, we mean the venerable and truly precious Rood. That this Ceremony of laying the first stone, hath been of ancient use in the Greek Church, may be observed out of their Euchologue, where it is said, That the Bishop after some other Rites performed, standing in the place where the holy Altar shall be set, saith a prayer, which being ended he giveth the Ita missa est, and then taking up one of the stones, and having cut a cross upon it himself with his own hands layeth it upon the groundwork; then he pronounceth the, etc. and so the workmen begin the building. That which followeth in the Euchologue, discovereth the form and manner of setting up the Crucifix which the Law calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The like ceremonies are used in the Latin Church as this day, as may be seen in their Pontifical page 281. of that which Clement the 8. set out at Rome in the year 1565. The crucifix must be sent to the place where the Church is to be erected; and there the Bishop useth certain prayers, fumeth the ground with his Incense circular-wise, crosseth the corner stone, which he layeth for the foundation, and when he maketh the consecration, the cross must he set up behind the holy Altar, there being prepared for it some lofty structure, etc. Which addition was patched to Doctor Ridley, merely to countenance and justify the Archbishops consecrations of this kind; of which we shall produce some other Instances.  
We read in his Diary under his own hand this Memorial following, May 26. 1632. Saturday, Trinity Sunday Eve, I consecrated the Lord Treasurer's Chapel at Roe-hampton: And in an Abstract of the Archbishops Metropolitical Visitation, Anno 1635. (found in his study) we find his Visitor and Vicar General interdicted the Chapel of Buckston and of Down in Derbyshire. (though long used) for want of consecration, and in some 
* Articles to be inquired of in the Visitation of the Archdeacon of Buckingham Anno 1625. Artic. 27. touching the Ministry.  Visitation Articles this inquiry made, Whether any Chaplains did Preach or administer the Sacrament in any Chapel not consecrated?  
In the year 1636. there was a great contestation between the Archbishop and the University of Cambridge, heard before his Majesty and his Privy Council at Hampton Court, whether the Archbishop merely as Metropolitan, or the King alone as King and founder of the University should have the Visitation thereof: where it was ruled for the Archbishop, against the King and University. At which time the Archbishop declared, that one principal cause why he desired to visit the University of Cambridge was, because there were some Chapels belonging to Colleges where Divine Service had been used, and the Sacrament administered divers years, though they were never consecrated by any Bishop; as namely 
* See Speeds Hist. of Great Britain. p. 1067 1068.  Emanuel College Chapel, built in the year, 1584. And Sidney Sussex College Chapel built in the year, 1598. And ever since used as Chapels without any Bishop's consecration, no Archbishop or Bishop, of the Diocese taking any exceptions at it; yet now forsooth, the Archbishop as Metropolitan must become Visitor to the University of Cambridge to consecrate these Chapels; as if they were profane before, and the holy Ordinances used in them not sufficient to hollow them, without his Popish Episcopal consecration-ceremonies, 
a Expos. in Aggeus, c 1. and 2.  Bishop Pilkington, 
De Vita & Ob tu. Mar. Buceri.  Walter Haddon, 
c Acts and Monuments, Edit. 1610. p. 1777. to 1788.  Mr. Fox, and others, much jeer and deride the madness, folly, and superstition of Cardinal Poole, and his Deputy Visitors of this very University of Cambridge, for digging up Mr. Bucers', and Paulus Fagius bones, out of S. Mary's Church in Cambridge, 3. years after they were interred, and interdicting and new consecrating the Church again, as profaned by them for fear their Masses and Divine Service there used, should be nothing worth, the place being made profane and unholy by these heretics funerals as they judged them, when as the Church was holy enough to say Mass in for three years' space before; and all that would not hear it must be imprisoned, burned, although the parties lay there buried.  
And is it not then a far greater madness, superstition, and ridiculous frenzy for this domineering Arch-Prelate to deem these two Chapels profane places, unfit to administer the Sacraments, and celebrate divine Service in, because never yet consecrated by a Bishop, not only after three, but almost threescore years' use and practise of divine Service, Sermons, Sacraments in them? When as neither his predecessors Whitgift, Bancroft, and Abbot (men very ceremonious, and two of them much addicted to superstition) ever so much as moved any such question concerning the necessity of their consecration: Especially since there is no such Canon, Law, to enforce the consecration of them now, as was to justify the re-hallowing of S. Mary's Church in Queen Mary's time, which the 
* See Summa Angelica & Rosella. Tit. Consecratio Ecclesiae.  Popish Canon Law then approved, in the case of Bucer and Fagius. We read in the Ecclesiastical Constitutions of Otho, the Pope's Legate, made in an English Synod in the Reign of King Henry the third, that even in those dark times of Popery, there were not only divers Parish Churches, but some Cathedrals in England, which were used as such for many years, yet never consecrated by a Bishop, as appears by these words of the Constitution itself; 
* Joan. de Aten Constit. Dom. Othonis. De consec●. Ecclesia. f. 5.  Multas invenimus Ecclesias, & aliquas Cathedrales, quae licet fuer unt ab antiquo constructae, nondum tamen sunt sanctificationis Oleo consecrate: Whereupon this Popish Legate for his own lucher, Enjoined all Churches then built or to be built, to be consecrated within two years' space, under pain of interdiction, from having Mass said in them; unless some reasonable cause were showed to the contrary. By colour of which Popish constitution, this Prelate (it seems) urged the consecration of these ancient Chapels; there being no other shadow of reason, Canon, or authority for it.  
After this Archbishop had thus procured a power to himself to visit the University of Cambridge; Matthew Wren Bishop of Ely, Decemb. 1. 1639. Sent him up an account signed with his own hand, of some things amiss within his Diocese and that University, which he left to his Grace's consideration to amend: which account was seized by Master Prynne in his study at Lambeth, and thus endorsed with the Archbishops own hand. My Lord of Elyes Account: 1639. In which there were these two Passages, concerning consecration of Chapels. The first concerning a Chapel in Sir John Cuts house, in the town of Childerley; which Chapel the Knight said, was consecrated by Bishop Heton, producing an Instrument under seal, purporting that on such a day, at Childersly, Bishop Heton did consecrate a Chapel, by saying Service there himself, and having a Sermon: (this was all the Solemnity of its Consecration) I questioning the whole matter have required him to waiteupon your Grace, to see whether that consecration must be allowed of? The second concerning some Chapels in Colleges never yet consecrated; which is thus expressed in this Account: It was presented unto me, That in the Colleges of Emanuel, Sidney, and Corpus Christi, there have been Rooms built within the memory of man, which are used for common Chapels, wherein they have daily prayers and do Preach there, without any faculty or licence granted unto them so to do; And wherein also they ordinarily celebrate the holy Communion, The said places never having been consecrated thereunto.  
Ma. Elie.  
The Scottish troubles, it seems, prevented his consecration of these Chapels, which were sufficiently hallowed before by the Divine Duties exercised in them. The last Chapel we find consecrated, was that in Covent Garden, which was hallowed or rather profaned with all Popish Ceremonies expressed in the Roman Pontifical, and far more than were used at Creed-Church.  
The Archbishop having thus far advanced his Popish designs in consecrating Churches, Chapels, and Churchyards, proceeded one step further, even to set up the exploded Annual Baccanalian feasts of Dedication, whereon Churches were hallowed, prescribed at first only by the Decrees of 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil. Tom. 2. p. 382.  Pope Felix, & Pope Gregory recorded by Gratian, De Consecratione, Distinct 1. who Decreed thus: Solennitates Ecclesiarum dedicationem per singulos annos solemniter sunt celebrandae. Those Feasts of Dedication, turned by the people into mere Bacchanals, were exceedingly declaimed against, as necessary to be suppressed by Nicholaus de Clemangiis in his Tract, De Novis Celebritatibus non instituendis; suppressed by the Injunctions of King Henry the S. An. 1536. As the occasion of much idleness, excess, riot, 
Fox Acts and Monuments.  and pernicious to the Souls of men; Whereupon they were all of them restrained to the first Sunday in the month of October, not to be kept on any other day; and afterwards totally abolished by the statute of 5. and 6. E. 6. c. 3. Of holy-days. Which being revived again by degrees, with their Baccanalian disorders in sundry places of this Realm, under the names of Wakes or Revels, and suppressed by some Judges in their Circuits and Justices of Peace in Sessions: this Archbishop in the year of our Lord 1633. by a Declaration compiled by himself, but published in his Majesty's Name, entitled; The King's Majesty's Declaration concerning Lawful Sports to be used; revived and enjoined the Observation of these Wakes and Feasts of Dedication, never formerly established by any Christian Prince; together with the use of divers Sports and pastimes on the Lords own Sacred day, after Divine Service ended; to the great Dishonour of God, of his Majesty, of our Religion, the disturbance of the Civil Government, increase of all Licensiousnesse, profaneness, impiety, and great grief of all godly people's Souls. This Book he enjoined all Ministers to read and publish openly in the Church, in time of Divine Service, though not commanded by the King; and those who out of conscience refused to read it in this kind, were by his means suspended, excommunicated, prosecuted in the High-Commission, Sequestered from their Livings, yea many of them enforced to desert their Cures and depart the Kingdom; this book being made a snare only to entrap or suppress most of the painful, godly, preaching Ministers throughout the Realm, who were all more or less prosecuted about it: Yet such was this Archprelates unparallelled impiety, transcending all examples in former Ages, that he not only caused his Instruments 
a His Communion Book Chatechisme expounded.  Edmond Reeve, 
b History of the Sabbath: A Moderate Answer to H. Burton, p. 50. to 56.. 76. 80. 81. 110. 111. 112.  Dr. Heylyn, 
c Innovations unjustly charged, c. 10. 11. 12. p 73. 108.  Christopher Dowe and others, to defend the Lawfulness and usefulness of this profane licentious Declaration, but also to justify the persecution, silencing, suspending, depriving of those Godly Ministers who out of Conscience refused to publish it, in sundry Printed Books authorized by him and his Chaplains, for the Press. Quis talia fando, temperet à Lachrymis? at leastwise can refrain from the heaviest censures against this profane Archbishop.  
That this Declaration (since ordered to be publicly burnt by the common hangman, by Order of both Houses of Parliament) was Printed published by the Archbishop's procurement, and upon what Occasion, was thus attested upon Oath 
The Declaration for sports on the Lord's Day, etc. New Printed, published, pressed by the Archbishop's procurement.  by Master Edward Richardson, and Master Prynne.  
Sir Thomas Richardson Lord chief Justice of England and Baron Denham, riding the Western Circuit in the Lent Vacation, 7ᵒ Caroli, there being at the Assizes in the County of Somerset, many persons indicted for murdering Bastard children begotten at Wakes and Revels, with sundry other grand disorders occasioned by these intemperate meetings, the Justices of that County earnestly importuned the Judges to make a severe Order for the suppression of these disorderly Wakes and Revels, as divers of their Predecessors had done, without which they could never keep the Country in good Order, nor prevent the multitude of Bastards, murders, bloodsheds, drunkenness, quarrels, and other disorders occasioned by them; whereupon these Judges made this ensuing Order in the public Assizes.  

An Order made by the Judges of the Assizes for the suppressing of all Ales and Revels, the nineteenth day of March, Anno Regis Caroli nunc Ang. etc. Sept.  
WHereas divers Orders have been made heretofore by the Judges of the Assize for the suppressing of all Ales and Revels, the same Order is now confirmed at this Assizes, and again Ordered by the Court, In regard of the infinite number of inconveniences daily arising by means of Revels. That such Revels, Church-Ales, Clerks-Ales, and all other public Alice, be henceforth utterly suppressed; and if hereafter it shall be known to the Justices of the Peace within this County of such to be set up hereafter to be used, That then the Justices of Peace within their several divisions take course, as well for the speedy apprehending and punishing of Idle and lewd persons, drawing together at such places, as also for the binding over of such persons using tippling, inflicting such punishment upon all offenders in such places as the Law doth inflict. And to the end this Order may be the better observed, it is further Ordered, That the Clerk of the Assizes shall leave Copies hereof with the under-sheriff, and from the under-sheriff every Constable of the hundred shall take a Copy for his several Hundred and Liberty, and shall deliver a Copy to the Minister of every Parish within his several Hundred and Liberty, and shall take a note of every Minister under his hand the day when he received it; and shall publish it yearly within the Parish Church, the first Sunday in February, and likewise the two Sundays before Easter, yearly. And it is further Ordered, That every Constable every Lent-Assises, present unto the Judges of the Circuit, a note of the same Order under the hands of the said Ministers: And for the avoiding the concourse of idle people, it is further Ordered, That Minstrels, and such other persons as usually carry up and down Bulls and Bears to bate (being Rogues by the Statute) shall be punished as Rogues, for the further preventing of such inconveniences as usually happeneth at such meetings.  
This is a Copyy of the Order.  
To Laurence Musgrave Constable.   
The now Archbishop being informed of this good Order, was very much nettled at it, both in regard of the subject matter of it, (the suppression of Church-Ales, Wakes, Revels, commonly kept on the Lord's Day) and likewise of the manner of publishing it, by the Ministers in the Church, which he conceived to be an Usurpation upon the Bishop's Ecclesiastical Jurisdiction, and an injury to the Church. Upon which grounds he had formerly quarrelled with Sir Nicholas Rainton when he was Lord Mayor of London, for prohibiting an Applewoman to sell Apples on the Lord's Day within Paul's Churchyard, threatening to complain of him to the King and his Council for usurping on his Jurisdiction; and telling him she should sell Apples there on the Sunday, notwithstanding his Command to the contrary, and let him punish her if he durst; as he likewise excepted against this pious Order of Richard Deane, Lord Mayor of London, Anno 1629. (found in his study by Master Prynne) thus endorsed with his own hand, April 20. 1629. The Lord Mayor of London his Warrant against breakers of the Sabbath, MY JURISDICTION INTERESSED.  

WHereas I am credibly informed that notwithstanding divers good Laws provided 
Lond. ss  for the keeping of the Sabbath day holy, according to the express Commandment of Almighty God, divers Jnhabitants and other persons of this City and other places, having no respect of duty towards God, and his Majesty, or his Laws, but in contempt of them all, do commonly and of custom greatly profane the Sabbath day, in buying, selling, uttering, and venting their Wares and Commodities, upon that day for their private gain. Also Jnholders suffering Markets to be kept by Carriers in most rude and profane manner, in selling Victuals to Huckster's, Chandler's, and all other comers: also Carriers, Carmen, Clothworkers, Water-bearers, and Porters carrying of burdens, and Watermen plying their Fares, and divers others working in their ordinary callings. And likewise that I am further informed that Vintners, Alehousekeepers, Tobacco, and strong Water sellers, greatly profane the Sabbath day, by suffering Company to sit drinking and bibbing in their houses on that day; And likewise divers by cursing and swearing and such like behaviour, contrary to the express Commandment of Almighty God, his Majesty's Laws in that behalf and all good Government. For the Reformation whereof, I do hereby require, and in his Majesty's name straightly Command all his Majesty's loving subjects whatsoever, and also all Constables, Headboroughs, Beadles, and all other Officers whatsoever to be aiding and assisting to (I. S.) the bearer hereof, in finding out and apprehending all and every such person and persons, as shall be found to offend in any of these kinds; and them and every of them to bring before me or some other of his Majesty's Justices of the Peace, to answer to all such matters as shall be objected against them, and to put in good security, for their good behaviour: whereof fail you not, as you or any of you will answer at your peril.  
Dated April 20. 1629. To all Constables and other his Majesty's Officers & Ministers whatsoever within the City of London and liberties thereof, and to every of them. Rich. Deane Major.   
The Archbishop much vexed at the Judges forementioned Order against Alice and Revels, complained of the Judges and it to his Majesty (as he had formerly done of the Lord Mayor of London) and procured a Commission to some Divines of that County, and Bishop Pierce, to inquire of the manner of publishing this Order in Churches, and what was done therein, and of the Lord Chief Justice Richardsons' carriage in this business. Notwithstanding which Commission this chief Justice the next Assizes gave a strict charge against these Alice, and Revels, required an Account of the publication and execution of the foresaid Order, and punished some disorderly persons for breach thereof: Wherewith the Archbishop (then of London) being acquainted by Sir Robert Philips and others, he thereupon complained again to the King of the Judges, and writ the ensuing letter to the Bishop of Bath and Wells, to make the better way for the public authorising of Wakes and Revels, even on the Lords own Day, and his Majesty's subsequent Declaration for sports and Ales to be kept thereon: of which Christopher Dowe his Champion, in his Innovations unjustly charged upon the present Church and State, or, An Answer to the most material passages of a Libellous Pamphlet made by Mr. Henry Burton, and Entitled, An Apology of an Appeal, etc. London, 1637. chap. 5. p. 75. writes thus: I believe his Grace holds it no dishonour to be the means of procuring or urging obedience, to any Act, that so just, and religious a King shall avow to be His. Propounding and justifying these five Propositions at at large concerning this Declaration, and the urging of it, p. 77. etc.  
1. That the Declaration is no inlet to profaneness, or irreligion, or hindrance of the due Sanctification of the Lords Day.  
2. That ehe sports permitted by it to be used, are Lawful, and are not prohibited either by God's Law, or the Law of the Land.  
3. That it is no means of breaking the fifth Commandment, nor doth allow any contempt of Parents, or Master's Authority over their children and servants.  
4. That the reading of it by Ministers, in their several Congregations, was enjoined and intended by his Majesty, and that it is a thing that may lawfully be done by them.  
5. That such as refuse to publish it accordingly, are justly punished, and their punishment no cruelty or unjust persecution.  
The Extract of the Letter sent to the Bishop of Bath and Wells, was as followeth.  
S. in Christo.  
My very good Lord, etc.  
MY Businesses concerning my Translation are now almost over, and those of Term ready to begin. And in the interim I am commanded by His Majesty to put you to a little pains. There hath been of late some noise in Somersetshire about the Feasts 
NOTE.  of the Dedications of Churches, commonly called the Wakes; and it seems the Judges of Assiize formerly made an Order to prohibit them, and caused it to be published in some or most of the Churches there by the Minister, without my Lord the Bishop's consent or privity. The pretence of this hath been, that some disorders derogatory from God's service and the Government of the Commonwealth are committed at those times: by which argument, any thing that is abused may be quite taken away. It seems there hath been some heat struck in the Country about this, by the carriage of the Lord Chief Justice Richardson, at the two last Assizes, especially the last, with which His Majesty is not well pleased. And for the preventing of outrages, or disorders at those Feasts, no man can be more careful than His Majesty; but He conceives, and that very rightly, that all these may and aught to be prevented by the care of the Justices of Peace, and not leave the Feasts themselves to be kept, for the Neighbourly meetings and Recreations of the people, of which he would not have them debarred under any frivolous pretences. And farther, His Majesty hath been lately informed by men of good place in that Country, that the Humourists increase much in those parts, and unite 
NOTE.  themselves by banding against the Feasts; which course, as His Majesty no way likes, so He hath been informed also for this last year, since warning was given, there have not been any noted disorders at any of those Feasts kept in those parts. Yet for His better satisfaction, He hath commanded me to require you (which I here do by these Letters) to send for some of the gravest of your Clergy, and such as stand best affected to the Church and Government in the several parts of your Diocese, and by them to inform yourself, how these Feasts haus been ordered for this last year, and how free they have been from disorders, and to send me up an account of it, such as I may show to His Majesty, of which you must not fail. And He doubts not, but that you will perform the same like a wise and a prudent Governor. Thus leaving this business to your care, and 
NOTE.  desiring you to make as much convenient haste with it as you can I commend you to God's Grace, and rest,  
Your Lordship's very loving Friend, and Brother W. Cant. Lambeth, Octob. 4. 1633.  
To which Letter, the Bishop of Bath and Wells, made this return, thus endorsed with the Archbishops own hand. Rece November 11: 1633. My Lord of Baths Certificate, about the Wakes and other Feasts in Somersetshire, etc. found in his Study with his own forecited Letter.  
MOst Reverend Father in God, and my very Honourable good Lord, my humble service presented to your Grace. I received upon the 12th of October last, a Letter from your Grace, dated the 4th of the same Month; wherein your Grace hath required me by a commandment from His Majesty, to send for some of the gravest of my Clergy, and such as stand best affected to the Church and Government, out of the several parts of my Diocese, and by them to inform myself, how the annual Feasts of the Dedications of their Churches have been kept within their several Parishes this last year, and how free they have been from disorders. Now according to His Majesty's pleasure and Commandment herein, presently after receipt of your Grace's Letter, I sent forth my Letters into all the several Deaneries within my Diocese, for some of the better* sort of Clergy out of every Division, part and corner of Somersetshire to come unto me, and so 
They were the deboystest and worst in the Country;  they did upon certain days appointed by me; And I find by the several Answers of threescore and twelve Ministers, Benificed men, in whose Parishes these Feasts are kept, as followeth. First, that they have been kept not only this last year, but also for many years before, as long as they have lived in their several Parishes, without any disorders. Secondly, that upon the Feast days, (which are for the most part every where upon Sundays) the Service of the Church hath been more solemnly performed, and the Church hath been better frequented, both in the Forenoons, and in the Afternoons, than upon any Sunday in the year. Thirdly, that they have not known or heard of any disorders in the Neighbouring Towns, where the like Feasts are kept. Fourthly, that the people do very much desire the continuance of those Feasts. Lastly, that all these Ministers are of opinion, that it is fit and convenient these Feast days should be continued, for a memorial of the Dedications of their several Churches, for the civilising of people, for their lawful Recreations, for the composing of differences by occasion of the meeting of friends, for the increase of love and unity, as being Feasts of Charity, for the relief of the poor, the richer sort keeping then in a manner open house, and for many other reasons.  
This is the sum of their several free and voluntary Answers, which I have in writing under their own hands, and will be ready to show if they be required: which course I took, because it might not be given our hereafter by those who condemn these Feasts, that I did mistake either their words, or their meaning. And I do verily believe, that if I had sent for an hundred more of the Clergy within my Diocese, I should have received the same Answer from them all; because not one of those Ministers who appeared before me (although they are almost all of them as yet strangers unto me, and most of them strangers one to another) varied in the substance of his Answer from the rest; nay most of them agree in their very phrases and words, and yet all of them gave their Answers severally. So that I may liken these seventy and two Ministers in this matter, unto the Septuagint, or seventy two Interpreters, who agreed so soon in the Translation 
NOTE.  of the old Testament.  
Now as I have made a true report of the Answers of these Ministers, so I desire to set down some observations of mine own, which I have collected out of their Answers.  
I find that throughout Somersesshire, there are not only Feasts of Dedication, but also in many places Church-ales, Clerkes-ales, and Bid-ales. The Feasts of Dedications are more general and generally they are called feast-days, but in divers places they are called Revell-dayes, they are not known amongst the ignorant people by the name of Feasts of Dedication; but all Scholars acknowledge them to be in the memory of their several Dedications, and some Ministers of late have taught them so: Divers Churches here are Dedicated to the Holy Trinity, and they are kept upon Trinity Sunday; but almost all those Feasts which are kept in memory of the Dedication of Churches unto Saints, are kept upon some Sundays, either before or after the Saints days; because (as I conceive) on the week days the people have not had leisure to celebrate these Feasts. And I find that almost all the Feasts of Dedication are kept in the Summer time, between our Lady-day and Michaelmas, because that time of the year is most convenient for the meeting of Friends from all places; in some places they have solemn Sermons Preached by Divines of good note, and also Communions upon their Feast days; and in one place in this County, the Parish holds Land by their Feast: And one Minister (who hath been a great Traveller) hath inserted in his answer, that in some reformed Churches, namely in Switzerland, these Feasts of Dedication are observed.  
I find also that the people generally would by no means have these Feasts taken away, for when the Constables of some Parishes came from the Assizes about two years ago, and told their neighbours that the Judges would put down these Feasts, they answered, that it was very hard if they could not entertain their kindred and friends once in a year, to praise God for his Blessings, and to pray for the King's Majesty, under whose happy Government they enjoyed peace and quietness; and they said, they would endure the Judge's penalties, father than they would break off their Feast days. It is found also true by experience, that many Suits in Law have been taken up at these Feasts by mediation of friends, which could not have been so soon ended in Westminster Hall.  
Moreover, I find that the chiefest cause of the dislike of these Feasts amongst the Preciser sort is, becaose they are kept upon Sundays, which they never call but Sabbath days, upon which they would have no manner of Recreation, nay, 
NOTE.  neither Rost, nor Sod: And some of the Ministers who were with me have ingenuously confessed, that if the people should not have their honest and lawful Recreations upon Sundays after evening Prayer, they would go either into tippling houses, and there upon their Alebenches talk of matters of the Church or State, or else into Conventicles.  
Concerning Church-ales, I find, that in some places the people have been persuaded to leave them off, in other places they have been put down by the Judges 
NOTE.  and Justices, so that now there are very few of them left: but yet I find, that by Church-ales heretofore many poor Parishes have cast their Bells, repaired their Towers, beautified their Churches, and raised stocks for the poor; and not by the sins of the people (as some Humourists have said:) but by the Benevolence of people at their honest and harmless sports and pastimes; at which there hath not been observed so much disorder, as is commonly at Fairs and Markets.  
Touching Clerke-ales (which are lesser Church-ales) for the better maintenance of Parish Clerks, they have been used (until of late) in divers places, and there was great reason for them; for in poor Country Parishes, where the wages of the Clerk is very small, the people thinking it unfit that the Clerk should duly attend at Church, and lose by his office, were wont to send him in Provision, and then feast with him, and give him more liberality than their quarterly payments would amount unto in many years. And since these have been put down, some Ministers have complained unto me, that they are afraid they shall have no Parish Clerks for want of maintenance for them.  
There is another kind of public meeting called a Bid-ale, when an honest man decayed in his estate, is set up again by the liberal Benevolence and Contribution of friends at a Feast, but this is laid aside almost in every place.  
But I fear I have wearied your Grace with this impertinent discourse of Country Feasts: yet while I am in this discourse of Feasts, I may not forget one thing wherein I have been desired by a grave and learned Divine dwelling near Taunton to move your Grace, and that is, that your Grace would be a means that the Judges in their Lent Circuit might not sit and condemn people on that great Feast day of the Annunciation.  
And so having carefully endeavoured to perform His Majesty's Commandment; I cast myself down at His Majesty's feet, humbly begging His gracious pardon if I have erred in any point: And I desire no longer to live, than I may be able to do God, and His Majesty service in the Church; which although other Bishops can perform with greater abilities than myself, yet none shall perform the same with more readiness, diligence, and fidelity than I will do: And so praying for the continance of your Grace's health and happiness, I leave your Grace to God's blessed Protection, and humbly rest,  
Your Graces ever to be Commanded, Guil. Bath and Wells. Wells 5th Novemb. 1633.  
The next Assizes after this Certificate, the Archbishop sent for Chief Justice Richardson, and commanded him to revoke the former Order made at the Assizes, against Wakes, telling him, it was His Majesty's pleasure he should reverse it: But he having no such command from the King Himself, neglected to do it; whereupon the Archbishop made a new complaint to His Majesty against the Judge; who thereupon sent for the Judge, and commanded him publicly to Reverse that Order the next Assizes, as he would answer the controay at his peril; notwithstanding he alleged, he had done it at the request of the Justices of Peace in the County, with the general consent of the whole Bench, and upon view of divers ancient precedents in that kind: Whereupon Judge Richardson the next Summer Assizes 1634. in his charge, informed the Justices, Grand-Jury, and Country; That he at their Request, together with his Brother Denham, had made a very good Order for suppressing unruly Wakes, and Revels, wherein he thought he had done God, the King and Country good service; but some ill affected persons had misinformed His Majesty concerning this Order, who had given him an express command to reverse it; which he conceived was hardly in his power to do because it was no Order made by himself, but by the joint consent of the whole Bench, and a mere confirmation and enlargement of divers Orders made by the judges and justices in that Circuit, in Queen Elizabeth's, King James, and King Charles their Reigns, before ever he came into those parts: for which he produced these following Precedents.  
The first was an Order made at a Sessions in Somersetshire in the 38. of Queen Elizabeth.  

Orders made by the justices Assembled at Bridgwater Sessions the 10th of September, Anno Reg: Elizabetica 38. etc.  
THat no Church Ale, Clerk's Ale, Bid Ale, or tippling be suffered, And that such only be suffered to tipple as be or shall be lawfully licenced according to the Order made in this Sessions.  
SIGNED; 

john Popham  
Alexander Popham  
john Court  
Henry Waldron  
Edward Hext.  
George Sydenham,  
Thomas Horner,  
john Colles,  
john May,  
john ●odney.     
The second was this Order of Sessions made at the same place, whereto he found the name of one Thomas Philip's, subscribed; but he knew not who he was (at which Sir Robert Philip's, his Son, who sticled for these Wakes, was much incensed, as conceiving it a mere jeer against him.)  

At the Sessions at Bridgwater, the 28th of September 1594.  
IT is is Ordered and agreed, that no Church-Ale be admitted to be kept within any part of this shire. And that by the Justices of the Peace of the Limits, notice thereof be given to the several parishes within their Limits, and that such as shall offend in keeping any such be duly punished.  


john Popham, Lord ●hiefe justice.  
George Sidnam Knight,  
Henry Barkley Knight.  
George Speak  
Henry Waldron,  
Alexander Colles,  
john Frances,  
Alexander Popham  
john Lancaster,  
Edward Hext,  
Thomas Phillips.     
The third was an Order of Sessions made in the County of Devon, Anno 1599  

This Order was agreed on by all the Queen's Majesty's justices of the Peace at the Chapter House Assembled the 10th day of January, 1599 Anno 41. Elizabethae.  
ANd for as much as it appeareth that many enormities [that with modesty cannot be expressed] heretofore have happened by Church Alice and Revels in this County of Devon: It is therefore Ordered that Church-Ales and Revels shall be hence forth utterly suppressed. And if contrary wise in contempt of this Order preparation be made for any to be kept, any Justices of this County forthwith send for such as make preparation, to admonish them to make stay thereof, and upon their refusal in that behalf, or proceeding therein, to bind them that make such preparation to the good behaviour, and to appear at the next Sessions of the Peace to be holden within this County of Devon, then and there to endure such punishment as either by the Laws of the Realm or Order of this Court shall be inflicted upon them for their contempt and disobeying this Order.   
The fourth was this following Order made at the Assizes in Devonshire, Anno 1615.  

From the Assizes held at the Castle of Exeter, july 24. 1615. Anno 13. Jacobi, etc. Sir Laurence Tanneld, and Sergeant Montague, Justices of Assize, etc.  
THe several Manslaughters committed at two Church-ales within this County, since the beginning of this present Month of july, and further advertisements given now unto the Court of the continual profanation of God's Sabbath, at these and other such like unlawful meetings, ministers unto this Court just occasion 
NOTE.  to recite an Order formerly set down by the Reverend Judges of Assize, at the Assizes holden for this County, the 19th day of july, in the year of the Reign of our Sovereign Lord King James, by the Grace of God of England, France, and Ireland King, Defender of the Faith, etc. the 11th, and of Scotland the 46th, that Order being as followeth, viz. It is Ordered by the Court, in regard of the infinite number of inconveniencies daily arising, by means of Revels, Church-Ales, and Bull-baitings, that all such Revels, Church-ales, and Bull-baitings be from henceforth utterly suppressed; and if hereafter it shall be made known unto the Justices of the Peace of this County, of any such to be set up, or hereafter used, that then the Justices of the Peace within their several Divisions, take course, as well for the speedy apprehending and punishment of idle and lewd people drawn together to such places, as for the binding over of the Persons using tippling, and for the inflicting of further punishment upon all offenders in such places, as in their discretion shall be thought fit. And to the end that this Order may be the better observed; 
NOTE.  It is Ordered, that this be speedily published in every Parish Church within this County.   
The fifth was an Order made in the same County, Anno 1627.  

An Order made by Sir john Walter Knight, Chief Baron of his Majesty's Exchequer and Sir john Denham Knight Justices of Assize for, etc. at the Castle of Exon the XXIII. of July 1627.  
WHereas divers Orders have been heretofore made by the Judges of Assize for the suppression of all Alice and Revels, those same Orders are now confirmed at this Assize, and again Ordered by the Court in regard of the infinite number of inconveniencies 
NOTE.  daily arising by means of Revels, Church-Ales, Clerks-Ales and public Alice that they be from henceforth utterly suppressed. And if hereafter it shall be made known to the Justices of Peace of this County of any such to be kept or hereafter used, that then the Justices of the Peace within their several divisions take course as well for the speedy apprehending and punishment of idle vagrant people, drawn together to such places, as for the binding over of the persons using such tippling, and for inflicting of such punishment upon all Offenders in such places as the Law doth inflict. And to the end that this Order may be the better observed, it is further Ordered that the Clerk of Assize shall leave a Copy hereof with the Clerk of the Peace, and the under Sheriff, and from them or one of them, every Constable shall take a Copy for his several hundred and liberty, and shall particularly 
NOTE.  deliver a Copy to the Minister of every Parish within his several hundred and liberty, and shall take a note of every Minister under his hand, of the day upon which he received it from him; and that every Minister which so receiveth it shall publish it yearly in his Parish Church the first Sunday in February. And it is likewise further Ordered, that every Constable shall at every Lent Assize present to the Judges of this Circuit, a note of the receipt of the said Order under the hands of the said Ministers. And for the further avoiding of the concourse of idle people, it is further Ordered, that such persons as usually carry up and down Bulls and Bears to bait [being Rogues by Statute] shall be punished as Rogues, for the further prevention of such inconveniences as usually happen upon such meetings.   
Per me Simon Spatchurst Clericum Asiisor.  
The 6. an Order made by Baron Denham at the Assizes in Somersetshire, Anno 1627. upon a Petition of divers Ministers.  

To the Honourable Sir John Denham Knight, one of the Barons of His Majesty's Exchequer, and justice of Assize for the County of SOMERSET.  
The humble Petition of the Ministers, whose names are subscribed.  
showeth;  
THat whereas at the last Summer Assizes held for the County of Dorset; there was an Order made for the suppressing of all Revels, Church-Ales, and other public Alice [amongst other things] as by the Copy of the said Order hereunto annexed appeareth.  
Your Petitioners therefore humbly desire that Your Lordship would be pleased to grant the like Order at this Assizes for the suppressing of the like Alice and disorders in this County of Somerset.  
So they shall always pray for Your Lordship's long health and prosperity, 

Adam Abraham  
john Ford.  
William ●yllet.  
john Fathers.  
Ralph Turner.  
George Drake.   15. Marcii 1627.  
Let the Clerk of the Assizes draw up the like 〈◊〉 for his County. john Denham.   
Which former Order being warranted by so many Precedents, judge Richardson said, he conceived he had no power absolutely to reverse; but being commanded to do it, by His Majesty, he did as much as in him lay revoke it; but yet doubted not, that if the justices of Peace would truly inform His Majesty of the grounds of the former Order, and of the great disorders occasioned by Wakes, and Church-ales His Majesty would give Order to revive it; but how ever, he must make this Order for the present, which he caused he Clerk of Assizes to enter.  
Whereas divers Orders have been heretofore made by the Judges of Assize, for the suppressing of Church-ales, Clerks-ales, Wakes, Revels and such like within this County of Somerset, which were formerly made by the Judges, by reason of many disorders and misdemeanours arising upon the meeting of multitudes of people out of other Parishes. It is now Ordered by his Lordship, that all former Orders heretofore made by any Judges or justices, for the suppressing of Church-ales, Clerks-ales, Wakes and Revels be revoked [as much as in him lieth] and made utterly void. And that it may be lawful for all persons freely to use any lawful Recreation or Exercise at such meetings, but with this advice, that they be careful that no outrages or misdemeanours commonly arising at such Church-ales, Clerk-ales, Wakes and Revels be done or committed.  
Hereupon, all the Justices of Peace then present, immediately after they had dined, drew up this Petition to His Majesty, which they Signed with all their hands, and then sent it up to London by john Harrington Esquire, then Custos Rotulorum in that County, with order to deliver it to the Right Honourable Earl of Pembroke, Lord Lieutenant of the County, to present it to His Majesty. Who repairing to London accordingly, showed the Petition to Master Prynne, and the Earl being then in the Country, whence he would not return in twelve day's space, he advised with him what course to take for presenting the Petition to His Majesty in the mean time, lest the Archbishop hearing of it, should prevent the same: The Archbishop having notice of this Petition from Sir Robert Philips and Bishop Pierce, to prevent the delivery and expected good effect thereof; presently caused the Declaration for Sports published by King james, with some additions of his own at the end concerning Wakes, and Feasts of Dedication, relating the Order of Judge Richardson for suppressing them, to be reprinted and published in His Majesty's Name, before the Petition delivered, the Copy whereof, is here subjoined.  

To the KING'S most Excellent Majesty.  
The most humble Petition of the justices of the Peace, of the County of Somerset.  
MOst humbly Showing; That whereas heretofore there have been from time to ●e several good Orders made by the justices of Assize, and justices of the Peace, for the County of Somerset, for the restraining and suppressing of certain disordered Assemblies in that County, called Church-ales, Clerkes-ales, Bid-ales, Wakes, and Revels, by reason of many disorders inseparably accompanying the same; whereby the said Assemblies have for the most part for a long time been forborn and not used, to the great good and quiet of the said County.  
Now so it is may please Your Majesty, that by occasion of a Declaration published the last Assizes by the Lord Chief justice of the Kings-Bench, for restoring of Wakes and Revels, and Revering of all Orders made against them, and by reason of a rumour thereof spread in the Country since the last Lent Assizes, not only all the disorders aforesaid of Profanation of the Lords Day, riotous tippling, contempt of 
NOTE.  Authority, Quarrels, Murders, etc. frequently overflowing the said Assemblies, have increased this Summer, but even the other disorderly Assembliss of Church-Ales, Bid-Ales, Clerkes-Ales, condemned by the Laws, have again been set up to the great prejudice of the Peace, plenty, and good Government of the County.  
May it therefore please Your most Excellent Majesty, to grant us some more particular Declaration herein, That Your Majesty's Command concerning Revels may not be thought to extend farther then to the upholding of Civil Feasting between Neighbour and Neighbour in their Houses, and the orderly and seasonable use of manly Exercises and Activities, which we all shall be most ready to maintain: And that we may have Your Majesty's Favour and Allowance to suppress all the forementioned unlawful Assemblies of Church-Ales, Clerks-Ales, and Bid-Ales, and to punish all the forementioned disorders as heretofore we have done, Wherein Your Petitioners have no other end, than to do Your Majesty faithful service, and to preserve the good Government of the County.  


John Lord Pawlet,  
William Portman,  
John Stowell,  
Ralph Hopton,  
John Symmes,  
William Francis,  
John Harrington,  
Robert Cuffe,  
Richard Cole,  
Edward Powlet,  
William Every,  
Anthony Stocker,  
William Capell,  
George Powlett,  
Francis Popham,  
Edward Rodeney,  
Francis Dodington,  
John Horner,  
William Bassit,  
John Windham,  
Robert Hopton,  
George Speke,  
Thomas Lutterell,  
William Walrond,  
Gerrad Wood     
The delivery and good effect of this Petition, was prevented by the publishing of this Declaration by this Archbishop's means; who to justify himself herein, ex post facto procured this ensuing Warrant, without any Date at all, (written with his own hand, and found in his Study by Mr. Prynne, together with the Printed Declaration for Sports, endorsed with his own pen) to be Signed by His Majesty, to justify 
NOTE.  himself, if questioned for it upon any future occasion.  
CHARLES. R.  
CAnterbury, See that Our Declaration concerning Recreations on the Lord's day after Evening Prayer, be Printed.  
By all these Premised evidences, it is most apparent, that the Archbishop was the principal Actor in the publication of this Licentious Book, to Gods, and his Majesty's dishonour, which we shall further evidence by this writing under his own hand.  
The Declaration concerning Lawful sports on the Lord's day, His Majesty Commanded me to see it Printed. The motives to it were, 1. A general and superstitious opinion conceived of that day. 2. A Book set out by Theophilus Brabourne, 1628. judaism upon Christian principles, and perverted many. 3. A great distemper in Somerset-shire, upon the forbidding of the wakes, in the sourness of this opinion; an Act of a judge that rid that Circuit, March. 15. 1627. And followed by another. 1630. And his Majesty troubled with Petitions, and motions by some chief men of that county on both sides. 4. His Royal Father's example upon the like occasions in Lancashire  
After the publishing of this Declaration, the Lord Richardson returning from his Circuit, was by the Archbishops means convented before the King and Lords at the Council Table, about the forementioned Passages in his Charge, in justification of the order against Wakes, according to his duty, and for revoking it in such a slight manner, as much as in him lay; for which he was so shaken up by the Archbishop, that coming very dejectedly with tears in his eyes out of the Council Chamber, the Earl of Derset seeing him in such a sad condition, and demanding him how he did? he answered, Very ill my Lord for I am like to be choked with the Archbishop's Lawn-sleeves. And for this cause alone, (as he and others conceived) he was by the Archbishop's means (to his great grief and loss) put from Riding the Western, and enforced to Ride the Essex Circuit, reputed the meanest of all others, which no Chief justice, but the puny judge, or Sergeants only used to Ride; notwithstanding the Lord Cottington and others earnestly moved His Majesty, that he might ride some other Circuit.  
After this, the Archbishop intending to make this Declaration for Sports, an Engine to ensnare; suspend silence, and root out all conscientious, preaching Ministers throughout the Realm, by degrees the better to usher in Popery, Ignorance, and profaneness; enjoined all Ministers to read this Declaration personally in their Churches, in time of Divine Service; & such who out of conscience refused to read it were by the Archbishops own special direction suspended from their office and Benefice, Excommunicated, vexed in the High-commission and some of them there sentenced and deprived of their livings for this pretended crime, though against no Law or Canon of God or man; for proof whereof, these ensuing testimonies were produced.  
First, Sir Nathaniel Brent attested upon Oath, that when he was appointed by the Archbishop as his Vicar General, to Visit within the Diocese of Canterbury, the Archbishop himself gave him a special charge to convent all Ministers before him, who would not read the Book for sports on the Lord's day, and to suspend them for it; and that he gave them particular order, by name to suspend, Mr. Culmer, Master Player, and Mr. Hieron, three eminent preaching Ministers in Kent, for not 
Mr. Culmers. Mr. Players, and Mr. Hierons' cases.  reading the said Book of Sports: Whereupon, he did (much against his will and judgement) suspend them all ab Officio, & Beneficio, and forced some of them to allow twenty pound a piece or more, to Officiate the Cure during their suspension. After which, he received another special command from the Archbishop, to suspend Mr. Wilson, for the selfsame cause, whereupon he did accordingly suspend him.  
Master Richard Culmer, deposed at the Lords Bar upon oath, that he being Minister of Goodneston in the County of Kent, Mr. John Player Minister of Kennington, and Mr. Thomas Hieron Minister of Hornhill in the said County, they were all three convented by the Archbishop's direction before Sir Nathaniel Brent, for not reading the Book for Lordsday sports, and after that, all three of them suspended from their Ministry and Livings in the Archbishop's Consistory, for the same. Whereupon, they soon after repaired to Lambeth to the Archbishop, and there jointly Petitioned him for Absolution from this unjust Suspension; who reading their Petition, and understanding the cause of their suspension, for not reading that unwarrantable Declaration, the Archbishop gave them this peremptory Answer; If you know not how to obey, I know not how to grant; whereupon they continued thus suspended about three whole years and seven Months, not being permitted to preach or instruct their people, to their great grief, and the profits of their Livings were sequestered towards the maintenance of Deboist unedifying Curates, who seldom preached. And though this Deponent did divers times afterwards Petition the said Archbishop to take off his suspension, yet he refused to do it, calling him refractory fellow, and saying, it should continue; and so it did, he being not only deprived of his Ministry, but also of all the profits of his Living, having himself, his Wife, and 7. small Children to provide for; which suspension and sequestration continued upon him till the Scots coming in, and then the Archbishop Absolved him, more out of fear of the Scots, than good will; so as he might justly say, Gramercy good Scott, for his liberty.  
Master Thomas Wilson a godly learned Minister (now of the Assembly) deposed 
Mr. Thomas Wilsons case.  at the Bar; that the Archbishop himself sent for him to Lambeth, and demanded of him, whether he had publicly read the Book of Sports in the Church? to which he answered, no; whereupon the Archbishop replied; I Suspend you for ever from your office and Benefice till you read it: whereupon he was suspended, and his Living sequestered for four years' space. After which, he was brought into the high-Commission at Lambeth, by the Archbishop's means, and there Articled against for not reading the said Book, to his great cost and vexation.  
Master Prynne attested, that Mr. Wrath, and M. Erbery, were brought up out of Wales, Mr. William jones out of Glocestershire, and divers others from other 
Mr Wraths. Mr. Erberies. and Mr. jones cases.  parts into the High-Commission at Lambeth, for not reading this Declaration for Pastimes on the Lord's day, and the keeping of Wakes, and Church-ales; and that he found this following Petition concerning the same subject among Sir john Lambs sequestered papers, with an Answer to it under the Archbishops own hand, manifesting his own direction for prosecuting of one Henry Page, a godly Vicar, in the high-Commission, for refusing to read this Declaration, and expressing his dislike thereof.  

To the most Reverend Father in God, William, Lord Archbishop of Canterbury his Grace, Primate, etc.  
The humble Petition of Francis Thompson, Gent.  
IN all Duty showeth, That whereas one Henry Page Vicar of Sedbury in the County of Hereford, having taken upon him the Cure of Souls, there hath many times used divers and sundry scandalous and ignominious speeches in the Pulpit and elsewhere, and more especially upon the fourth Commandment: both by preaching, and otherwise, he hath in contempt of the Kings most Excellent Majestis Declaration, concerning the lawfulness of Recreations upon Sundays and holidays after time of Divine Service, and in derision and scorn of the Book set forth by His Majesty to that purpose, often amongst other his opprobrious and disgraceful speeches, uttered these words following concerning the same, viz. Is it not as lawful to pluck at a Cartrope upon the Sabbath day, as at a Bell-rope? Is it not as lawful for a Weaver to shoot his shuttle in the Sabbath day, as for a man to take his Bow to shoot? And is it not as lawful for a Woman to spin at her wheel, or for a man to go to Plough or Cart, as for a man in the Sabbath day to dance that devilish round? All which words, and divers other of the like kind, your Petitioner will be bound to prove unto your Grace, and the honourable Court of high Commisiion. May it therefore please your Grace for the Reformation of the said Mr. Page, and satisfaction of his Parishioners consciences, and other inhabitants there abouts, who daily flock unto him, by reason of inveigling them with such his Doctrine, to grant an Attachment or Letters Missive to issue out against him the said Page, to bring him to Answer to such Articles as shall be exhibited into the said Court against him. And your Petitioner as in duty, shall daily pray for your Grace's long life and happiness.  

NOTE.  I desire Dr. Merrick to consider of the suggestions of this Petition, and take order for Letters Missive if he see cause.  
Aug. 30. 1638. W. Cant.   
Among which Papers he likewise met with this Certificate, manifesting that not only Sir Nathaniel Brent, but Sir john Lamb in the Archbishop's Metropolitical Visitation, did peremptorily enjoin all ministers in the Archbishop's name to read this Declaration for sports on the Lord's Day to the people in Churches, to animate them to profane it, though not prescribed in his printed visitation Articles.  

To the Right Worshipful Sir John Lamb, Knight, Doctor of Law, Commissary to the Lords Grace of Canterbury, for the Archdeaconry of Huntingdon, etc.  
THese are to certify, that Thomas Gibbs Master of Art, and Curate of Hitchin in Hartfordshire, within the Archdeaconry of Huntingdon, according to your Injunction at the Visitation there holden, did distinctly and treatably read upon the 29th of April, being Sunday at Morning Prayer, after the reading of the first Lesson, appointed for the day (most of the Parish then being present) the Book entitled, The King's Majesty's Declaration to His Subjects, concerning lawful sports to be used.  

William Lindall D. D.  
Edward Radcliffe Esque.  
john Skinner.  


Edward Hurst,  
Thomas Draper,  
William Hurste   Churchwardens.    
And with 3. Petitions of Mr. Valentine's to the Archbishop, suspended for not reading the Book of sports, referred to Sir john Lamb, who endorsed on one of them with his own hand, that he had received enclosed therein A Bribe of five pound.  
Besides, in the Abstract of the Archbishop's Metropolitical Visitation, in the year 1635. found in his Study by Master Prynne, there are these Passages concerning the Book of sports. Master Fairfax Curate of Rumborough, Charged with inconformity, hath faithfully promised to read the Declaration for lawful sports. I suspended 
NOTE.  one Master Pegs of Weeford, ex nunc pro ut ex tunc, in case he did not read the King's Declaration for sports on Sunday seven-night following. There are divers in Surrey that refuse to read the King's Declaration for lawful sports on Sundays, besides those that stand suspended for the fault. Doctor Howell a very worthy Divine, gave me a note of their Names; they are Master Whitfield of Ockly, Mr. Garth. of Woversh, Mr. Ward of Pepper-harrow, and Mr. Farroll of Purbright, all of them of the Lecture of Guildford, and some of them of the Lecture of Darking, who were afterwards prosecuted for it. All these are unfallible Evidences, that the Archbishop was the original principal Author & enforcer of this Declaration upon Godly Ministers against both Law and conscience, himself & his Servants playing some times at Bowls upon the Lords own day, to give good example unto others, and persecuting those with infinite severity to the ruing of their Flocks, Families, who out of conscience durst not publish it: Of which we shall produce one signal example more in the case of Mr. Laurence Snelling a reverend, Godly, learned Minister deprived in the High Commission, for not reading this Declaration. Mr. Snelling himself 
Mr. Snellings Case.  testified upon Oath, that he was suspended from his Ministry, Living, excommunicated, and soon after that brought into the High Commission at Lambheth, and there sentenced to be deprived from his benefice, losing the profits thereof, full four years' space, only for refusing to read this Declaration for sports. That He there pleaded in his own defence the Law of God & of the Realm, the Authorities of Counsels, Fathers, and late Writers of all sorts: That the Declaration itself appeared not to be his Majesties, though published in his name, it being not enroled in any Court, nor published under his great Seal as all Proclamations, & Briefs to be read in Churches are: that there was no command at all of the Kings it should be read by any in Churches, much less by Ministers; no punishment threatened nor prescribed for not reading it no authority given to Archbishops, Bishops, High Commissioners, or any other persons to question, suspend or punish any Minister for not reading it; and being a mere civil, not Ecclesiastical Declaration, not enjoined by any Ecclesiastical Canon or Authority, but temporal only, no Ecclesiastical judges could take cognisans of it, much less inflict any ecclesiastical censure for it, especially in the high Commission, it being no offence with in the Statute of 1. Eliz. ch. 1. or the King's Commission Ecclesiastical, whereby the High Commissioners sit, & so not questionabl by them. All which particulars he put into his answer & defence, but the Archbishop gave order not to accept his Answer or defence as he tendered them, saying openly in Court, That whosoever should make such a Defence as he had done, it should be burnt before his face, and he laid by the heels for his pains; whereupon the Commissioners expunged what they pleased out of his Answer and defence, and then censured him: Mr. Gellibrand, deposed the same with Mr. Snelling, whose censure was there produced out of the High-Commission records, and here subjoined.  

Die Lunae, viz. nono Die mensis Februarii Anno Dom. 1637. coram Commissionariis Regiis ad causas Ecclesiasticas apud Hospitium Advocatorum etc. judicial: seden. presentibus Stephano Knight Deputato & johanne Greenhill Notarto publico.  
Officium Dominorum con. Laurent Snelling Cleric. Rectorem de Paulscrai in Com. Kantii; Dr. Ryves.  
The Cause is to be informed in, and finally sentenced out of the said Master Snellings answer, and he is to appear this day to hear and receive the final order and judgement of the Court. at which day and place the said Laurence Snelling being publicly called for, appeared personally in whose presence the Articles in this cause exhibited against him with his answers made thereunto, were publicly read, and then Mr. Doctor Ryves his Majesty's Advocate pressed and enforced the proofs against the said Master Snelling according as they appeared confessed out of his answers, and after that the said Mr. Snelling was heard what he could say in his own defence, and after a mature and deliberate hearing of this cause, it appeared to the Court;  
That the said Mr. Snelling was here charged, for that he being a Minister in holy orders of Priesthood, constituted by the Authority of the Church for these 20. years last passed and upwards, Rector of Paulscray aforesaid for all that time and upwards, was within these four or five years' last passed made acquainted that a certain Book entitled, The King's Majesty's Declaration for lawful recreations after Evening Prayers on Sundays and Holy days, was come forth and 
* There was no such command of his Majesties.  commanded by 
NOTE.  his Majesty to be read by all Ministers in their respective Parish Churches, and presented to Mr. Doctor Wood Chancellor of Rochester, his Ordinary, on the 20th. of November 1643. for refusing to read and publish the same in his Parish Church of Paulscray.  
That upon the said presentment, he was by his said Ordinary personally monished to read the same within three weeks following, That on the eleventh of December, 1634. aforesaid, he the said Laurence Snelling being again Convented before his said ordinary, was primo, secundo, & tertio, personally and Judicially monished in Court to read and publish the said Book in manner aforesaid, which he refusing, was suspended ob officio & beneficio, and hath so continued until this present, and doth so still continue unreleased, that on the third of April 1635. the said Laurence Snelling being present in Court before his Ordinary was 10. 20. and 30. Judicially admonished to read and publish the said Book for Lawful recreations as aforesaid, but did again utterly refuse to publish or read the same, & was thereupon then excommunicated by his said Ordinary, and hath so continued 
NOTE.  ever since & doth so still continue excommunicated: that within the time articulate the said Mr. Snelling hath divers times omitted to read the Lerany, and some other 
These were but mere additements to his Charge, he being only questioned and excommunicated for not reading the Book of Sports.  parts of Divine service, and to wear the Surplice, & further, that he hath not bowed his body, nor made any corporal obeisance at the reading or hearing read the Blessed name of our Saviour jesus.  
All which the premises appearing to be true in Substance and in effect out of the said Mr. Snellings answers, the Court proceeded to the giving of their sentence in this Cause, and for the present, did order, that unless the said Mr. Snelling shall conform himself to the aforesaid requisitions of his Ordinary, and read and publish the said Book for lawful recreations, etc. and do all due obeisance and Reverence at the blessed name of our Saviour jesus, betwixt this and the second Court day of the next Term, he should be ex nunc, pro ut extunc, etc. deprived of his Rectory of Paulscray aforesaid, but pay no costs of suit in case he be deprived; and to this end and purpose, he the said Mr. Snelling being present in Court, was Juditially admonished 
NOTE.  to read and publish the said Book, and to make corporal reverence at the name of our Saviour Jesus sub pena juris, & deprivationis. And to the end that he may safely repair to his Parish Church to practise, & certify of his conformity in the premises in case he shall be willing to conform accordingly, it was by the Court referred to the foresaid Ordinary Mr. Doctor Wood to absolve the said Master Snelling from the said sentence of Excommunication, under which he now stands, in case he shall come and desire it of his said Ordinary, and take his oath de parendo juri, & stando mandatis Ecclesia, etc. according to the form in this case provided.  
For not doing whereof, he was accordingly deprived; and continued sequestered excommunicated, and deprived of his living divers years, to his intolerable oppression and prejudice.   
When the Archbishop had thus privily by secret Instructions to his Visitors enjoined the reading of this Book of sports to Ministers, and suspended, censured, molested divers of them for not reading it, he then conspiring together with many other popish Prelates, to suppress all painful preaching Orthodox Ministers by colour of it, encouraged, directed, if not enjoined them and their Archdeacon's to insert this clause into their printed Visitation Articles, to be inquired of, and presented by Churchwardens upon Oath, Whether the King's Declaration for sports had been read and published among them by the Minister? To prove this we shall instance only in the Visitation Articles of Matthew Wren Bishop of Norwich, printed at London, 1636. and in Richard Montague his successors Visitation Articles for the same Diocese, printed at Cambridg, 1638. both which prescribe this following Interrogatory to be inquired of upon oath, the later clause whereof, contradictes the former, Sect 7. Do any in your Parishprophane any Sunday or holiday by any unlawful gaming, drinking or Tippling in Taverns, Inns, or Alehouses, in the time of Common Prayer or Sermon, or by Working or doing the work of their Trades and occupations? Do any in your Parish buy or sell, or keep open their Shops, or set out any Wares to be sold on Sundays or holy days by themselves, their Servants or Apprentices, or have they any other ways Profaned the said days? And hath the King's Declaration concerning the use of lawful sports and recreations been published among you, yea, or no? If so, when was it done, 
NOTE.  in what manner, and by whom?  
The like Interrogatories in effect, if not in terminis, we find in Bishop Pierces, Bishop Curls, Bishop Skinners, the Arch-Deacons of Middlesex, with other Visitation Articles, which for brevity we pretermit: How many hundred Godly Ministers in these & other Bishop's Diocese were suspended from their Ministry, sequestered driven from their Livings, excommunicated, Prosecuted in the High Commission, and forced to leave the Kingdom upon these Articles, for not publishing this Declaration, is so experimentaly known to all, that We shall pretermit it without any enumeration of their names or cases. Only we shall discover what hand and influence the Archbishop had in their several suspentions, persecutions, by these ensuing Accounts, given up to him by other Bishops of their proceedings herein, found in his Study endorsed with his own hand and witnessed by Mr. Prynne who seized them. In Bishop Wrens account to the Archbishop December 17. 1636. (which begin thus. In the name of God, Amen: An account touching the Royal Instructions given by the Kings most Excellent Majesty, to the most Reverend Father in God William Laud Archbishop of Cant. his Grace, Primate and Metropolitan of all England, concerning Orders to be observed by all the Bishops of that Province. To the several Articles of which Instructions, I Matthew Lord Bishop of Norwich thus humbly make Answer and in Order,) We find this observable Answer given.  
To the 12. Article. That upon enquiry at my Visitation, whether the King's Majesty's Declaration for lawful sports had been published? I found it had not been done in 
NOTE.  very many places of the Diocese, having therefore about 60. Books at hand, I caused them to be proposed to such persons, as I had most doubt of, but many of them refused to publish the same, and were suspended for their refusal: yet divers of them presently promised conformity, and so were absolved. So that now in the whole Diocese (consisting of about 1500. Clergy men) there are not passing twice 15. Excommunicated or suspended; whereof, some so stand for contumacy in not appearing at the Visitation and Synod, and still refuse to submit, some for obstinate denying to publish the King's Declaration.  
By the Title and answer of which it is most evident; That the Archbish. sent several Articles of Instructions in his Majesty's name, though made by himself, to all the Bishops of his Province, who were to return an Annual account of them unto him in writing; whereof this was one: That they should inquire, whether the Declaration for sports had been published in every parish Church by the Minister? and directed them to excommunicate or suspend all such who refused to read it. Which how barbarously and unchristianly▪ it was executed in most places, needs no further evidence then that already produced, and what all men know.  
Now we appeal to all Ecclesiastical Histories, from Christ's Nativity till this instant, whether there was ever such a monstrous impiety or persecution as this heard of in the Christian world, that Archbishops, and Bishops (who profess themselves the very Fathers of the Church, and Pillars of Religion,) should thus impiously: First of all abuse a Christian Prince so far, as to publish a Declaration for the free use and encouragement of such sports and Pastimes on the Lordsday, as are (some of them) unlawful on any day, and constantly prohibited, condemned by Fathers, Counsels, Imperial Laws, Edicts of most Christian Emperors, Kings, Princes, States, and the whole torrent of Christian Writers, as altogether unsufferable on the Lord's Day. Secondly, to enjoin Books expressly tending to the profanation of the Lords day, by sports and pastimes, to be publicly read in Churches by the Ministers to their Congregations on this very day, to encourage, authorise them (though over-prone thereto without any such instigation) to profane it. 3. To suspend, sequester, excommunicate, censure, persecute, deprive, even hundreds of Godly Ministers as capital Offenders, for refusing (merely out of Conscience towards God, and love to their own and people's souls,) to contribute their voices or personal assistances to such a publication, and against all Law, Justice, Piety, to silence Ministers three or four years together from preaching God's Word to their people, for the salvation of their souls according to their duties because they durst not publish this Declaration for Lordsday sports unto them to further the damnation of their souls, both against their duties and consciences. Such a Monster of most desperate unparalled impiety, profaneness, persecution as this, was never borne in the Christian world till this Ghostly Father, Archbishop Laud, begot and nourished it in our Church: for which how well he demerited the Pope's Titles, of YOUR HOLINESS and MOST HOLY FATHER, let the University of Oxford, and Mr. Croxton seriously consider, who bestowed them on him several times. Doubtless his more than Popish superstition in Consecrating Churches, Church-Yards, Chappells, and prohibiting all prophannations of them by Interludes, Dancing, Musters, Leets, teaching of Scholars, and the like, might have lessoned 
In his Metropolitical Visitation Articles  him to have been as zealous against profaning Sacred days as places, with unholy Pastimes, or secular Negotiations: But because the Lordsday Sabbath was not hallowed by Bishops themselves (as Churches, Chappells, or Church-Yards were according to the Model of the Roman Pontifical) but by Christ and his Apostles, who never authorised Bishops or any else to Consecrate Churches, or other places in this sort; they presume to authorise men thus openly to profane the one without check or punishment, but not the other, under the severest Anathema Maranatha. Enough eternally to stigmatize this Arch-Prelate with the blackest brand of Arrogancy and Impiety, who made but a mere sport of profaning Gods own day with sports, and silencing Godly Ministers for not being so profane in this kind as himself was, (who used to play at bowls on this very day, a pretty Archipiscopall Sabbath Recreation) or so profane as he would have them to be, against the dictate of their own Consciences.  
We have given you in a very full and copious evidence of the Archbishop's endeavours, practices to subvert our established Protestant Religion, and usher in Popery among us, by introducing several Popish Innovations, superstitious Ceremonies, Idolatrous impieties, practices and profanations into our Church, being all mere matters of fact notoriously visible to the world, and eyes of all men.   

We shall now proceed in the second place to discover his attempts, and manifest his proceedings in this kind by bringing in Popish Tenants and doctrines by degrees; 
The Archbishop's proceedings to subvert Religion, by introducing Doctrinal Points of Popery.  wherein we shall so fully uncase this Romish Fox, as notwithstanding all his shifts and subterfuges) to evidence him the most Pestilent Jesuitical underminer, subverter of the established doctrines of the Church of England, the Archest advancer of the Erroneous Positions of the Church of Rome, that ever breathed in our English Air. And here we meet not only with a Narrow Episcopal See, but vast boundless Ocean of evidence to sail in.  
That there hath been for many years last passed, a secret plotted Conspiracy, and serious endeavour between sundry pretended members of the Church of England, and real Sons of the Church of Rome, to extirpate the Protestant Religion, and instead thereof to set up Popish superstition and Idolatry; hath been already abundantly manifested to the World, in A necessary Introduction to the History of the Archbishop of Canterbury his Trial, by sundry foreign and domestic evidences: how far this Archbishop was an Arch-agent in promoting this conspiracy in point of Doctrinal Popery, and by what Jesuitical Policies and degrees he proceeded in it, comes now in Order to be proved; wherein we shall steer the course of our evidence, according to the compass and method of his proceedings.  
It is the common Policy of all wise experienced Commanders, when they intent to undermine any strong well-fortified defensible Fortress, not desperately to begin their Mines at the very foundation of the Works at first, for fear of discovery, danger, prevention, but at a competent distance, and then to make their approaches by insensible degrees, till at last they have undermined, or blown up the very Walls and Works themselves; The selfsame Policy was used by this Arch-Roman Engineer to undermine and blow up our established Religion: He had learned from Abbot Bernard: A minimis incipiunt, qui in maxima proruunt; and from 
* De Ordine Vitae lib.  chrysostom: Id certè moris est apud haereticos, ut adumbrant seipsos & occultent in principijs, quousque majorem fiduciam capeant, & quodam favore multitudinis juventur: & tunc contagiosa 
* Homil. 47. in Matth.  sua venena intrepide effundunt. Wherefore he began his mines at some seeming distance, and set blinds before them, to prevent discovery. To this purpose combining with the Jesuits, & prosecuting their very method to ruin our Religion, he first bent all his force & industry to introduce Arminianism (the most plausible less discernible 
NOTE.  Doctrinal part of Popery, yet a ready Jesuitical Postern to let in all the rest) and that under a specious pretence of opposing Puritanisme and Puritans only, against whom he laboured to engage some Prelates, and the Duke of Buckingham first, than next His Majesty. This practice of his he began in Oxford in a Sermon preached by him on Shrove-Sunday, Anno 1614 for which he was then publicly (though not 
* Thus endorsed by him: April 18. 1615 The Copy of a Letter which I sent to the Lord Bishop of Lincoln, concerning a Sermon, in which Dr. Abbots had wronged me in the University.  by name) taxed by Learned Dr. Robert Abbot, Dr. of the Chair in Oxford, in his Sermon all Saint Peter, on Easter day, 1615. as appears by a † Letter, and Notes of this Sermon under his own hand, sent by him to the then Bishop of Lincoln his great Patron: viz. That men under pretence of truth, & preaching against the Puritans, strike at the heart and root of Faith and Religion now established among us. That this preaching against the Puritans, was but the practice of Persons, and Campions Council, when they came into England to seduce young Students. And when many of them were afraid to lose their places, if they should professedly be thus, the council they then gave them was, that they should speak freely against the Puritans, and that should suffice. And they cannot intend that they are accounted Papists, because they speak against the Puritans, but because THEY INDEED ARE PAPISTS, they speak nothing against them. If they do at any time speak against 
NOTE.  the Papists they do beat a little upon the bush, & that softly too for fear of troubling or disquieting the Birds which are in it. They speak of nothing, but that in which one Papist will speak against another; as against Aequivocation, the Pope's temporal Authority, and the like: and perhaps against some of their Blasphemous speeches: But in the point of freewill, Justification, Concupiscens being sin after Baptism, Inhaerent Righteousness, and certainty of Salvation, etc. (wherein Papists and Arminians concur) the Papists beyond the Seas, can say; They ARE WHOLLY THEIRS, and the Recusants at home make their brags of them. And in all things they keep themselves so near the brink, that upon any occasion they may step over to them: etc. From this Passage of Doctor Abbot (which Laud then confessed in his Letter, the whole University applied unto him, as himself did too) you may readily guess both at his Popish Innovations and practices in the University of Oxf. in those days, which he hath continued ever since. After this we find him taking special notice of Dr. Prideaux his questions against the Arminiaus, found in his Study thus endorsed with his own hand. An. 1617. Questions given to be disputed of at Exeter College of Oxon by Doctor Prideaux Rector and at that time appointed to Answer Barkleyes' Parenesis.  


Questiones Arminianae.  
An. 1 

1. Paulus ad Rom. cap. 7. loquatur in sua Persona de serenato? Af.  
2. Analysis Arminij 9 cap ad Rom. sit probanda? Neg.    
2. 

1. Praevisio fidelitatis & infidelitatis praecedat aeternum decretum praedestinationis? N.  
2. Objectum Electionis sit fidelis ad finem perseveraturus? N.    
3. 

1. Justicia originalis Adamo fuerit ante lapsum naturalis? A.  
2. Lapsus Adami diverso respectu dici possit, necessarius & contingens? A.    
4. 

1. Peccatum Originale infantes sine actualibus peccatis morientes condemnet? A.  
2. Homo post lapsum retinuer it liberum arbitrium ad bonum? N.    
5. 

1. Ponenda sit in Deo scientia media de futuris conditionatis ascientia simplicis intelligentiae & visionis distincta? N.  
2. Facienti quod in se est ex naturae viribus, dentur infallibiter auxilia ad salutem necessaria? N.    
6. 

1. Gratia sufficiens ad salutem concedatur omnibus? N.  
2. Gratia regenerationis sit resistibilis? N.    
7. 

1. To Credere sine meritorum Christi imputatione nos justificet? N.  
2. Aliquis possit à fide penitus excidere? N.    
8. 

1. Renatus possit & debeat esse certus de sua salute? A.  
2. Fideles possint in hac vita vivere sine peccato? N.    
9 

1. Deus author peccati statuatur ex sententia Orthodoxorum de praedestinatione?  
2. Arminianismus sit merè Semipelagianismus? A      
These question, it seems did much displease him, as crossing his Jesuitical design of propagating Arminianism.  
Besides, we find in his own Diary these Passages under his own hand in pursuance of this design, Dec. 23. 1624. The same day I delivered my L. Duke of Bucking a little tract ABOUT DOCTRINAL PURJTANISME, in some ten Heads, which his Grace had spoken to me that I would draw for him, that he might be acquainted with them; in which he branded the Anti-Arminian Tenets, for Doctrinal Puritanisme, that so the Arminian might be embraced, as Orthodox.  
Immediately after King james his death (a bitter Eenemy to the Arminians, whom he branded with the titles of 
* Declaration against Vorstins.  Atheistical Sectaries, and pestilent Heriticks, who dare take upon them that Licentious Liberty, to fetch again from Hell the ancient Heresies long since condemned, or else to invent new of their own brain, contrary to the belief of the true Catholic Church, Bishop Laud to engage the King and Duke against the Anti-Arminians, under the title of Putitans, and ingratiate the Arminians in their favour under the Title of Orkthodox Divines, presented the Duke with a Catalogne of the names of Clergy men, who were Orthodox, (to wit Arminians,) and who Putitans, which he thus expresseth in his Diary.  
April 5. 1625. Die Martis, Schedulam exhibui Duci Buckinghamiaes, in qua Nomina er ant omnium Ecclesiasticorum sub literis O. & P. (that is Orthodox and Puritans.) Nomina ut sic digererem, jussit ipse Dux Buckinghamiaes, traditurus ea (ut dixit) Regi Carolo.  
Within four days after, the Duke of Buckingham sent this Prelate to Bishop Andrews to consult about the 5. Arminian Articles condemned in the Synod of Dort, to promote, and propagate them in our Church, and to return his Answer to him, as is clear by these Passages in his Diary, written with his own hand.  
April 9 1625. Eodem die in mandatis accepiut River. Episc. Winton: adirem, & quid velit in causa Ecclesiae sciscitarem: Responsum referem: PRAECIPVE IN 5. ARTICULIS, etc. April 10. die Solis, post concionem finitam adij Episcopum, que tum Camera sua in Aulâ Regia erat; protuli qua accipi in mandatis; responsum dedit April 13. die Mercurij. Retuli ad Ducem Buck quid responderit Episcopus Winton.  
These Bishops of the Arminian & Popish party, after serious consultation among themselves, concluded, that for the better introducing, advancing of the Arminian and Popish Errors in our Church, Richard Montague then Bachelor of Divinity, having the Repute of a great Scholar (being formerly engaged in this Quarrel by the complaints of Mr. Ward, and Mr. Yates against him for the Arminian & Popish Tenets broached in his Gag,) should in a new Book of his, entitled Appello Caesarem (compiled by all their consents, as appeared by their subscriptions to it, which they afterwards cunningly withdrew when they had procured, Dr. Francis Whites approbation of it leaving him in the suds alone) as he oft complained, publicly broach, justify, maintain all the Arminian Tenets condemned in the Synod of Dort, as the received Doctrines of the Church of England, and impair the Reputation of that Synods determinations, as the private opinions only of some few illiterate Puritans. This book of his was disallowed by Dr. Abbot then Archbishop of Canterbury and his Chaplains, who stopped it at the Press: but the now Archbishop by his own and the Duke's power, procured it notwithstanding, to be printed, and dedicated to his Majesty in the very beginning of his Reign, thereby to engage him in the Actual Patronage of the Arminian Points, and party, which Montague impetrated at his hands in his Epistle Dedicatory.  
This Book giving great and just offence to most men, Dr. Prideaux soon after upon a fit occasion, spoke somewhat against it in the Schools at Oxford; admonishing young Scholars, to be cautelous in reading it: of which there was present notice sent to the Prisoner (than Bishop of St. David's) by way of complaint, as these two letters (found in his Study by Mr. Prynne) most clearly manifest.  
My very good Lord.  
I Received your Letter, The Copy of the consecration of the Chapel shall be sent, according to your Lordship's appointment. We had Disputations in Divinity Schools Wednesday: one Mr. Damport, a great Preacher in London, but no Graduate, was Respondent. One of his Questions, this,  
An Renati possint totaliter & finaliter excidere a Gratia?  
His Opponent (one Mr. Palmer of Lincoln College:) urged, out of Mr. Montague his Appeal, the Article of our Church, The Homilies; The Book of Common-prayer. The Doctor of the Chair handled the Appellator (so they termed Him) very coarsely: putting it upon Him, that he is Merus Grammaticus; a Fellow that studies Phrases, more than matter: That He understands neither the Articles nor Homilies; or, at least, perverts 
NOTE.  both. In answering one of the Arguments, He had a Digression, to this purpose. So (quoth He) He attributes I know not what virtue to the external sign of the Cross, Dignus cruse, qui asserat. He concluded with an admonition to the Juniors (whereof there come good store to that Exercise, and well furnished with Tablebookes, and to the Seniors too; That they would be cautelous in reading that, and the like Books: That they would 
Note.  begin in the Study of Divinity, with some systematical Catechism (I suppose he meant Bastingius, Fenner, etc.) and not to apply themselves at first to the Fathers, etc.  
Thus with my daily prayers for your Lordship's health and happiness, I rest.  
Your Lordships in all humblnesse of duty and service. Thomas Turner. St. john, Oxon. May 23. 1625.  
My Cousin Walker remembers his humble service to your Lordship.  
My very good Lord,  
WHat I wrote to your Lordship concerning Mr. Montague, I have it by me; and before I sent it, I consulted with my Cousin Walker, who was present at the Exercise as well as I; and we both agree, that I wrote nothing but what is true in the substance; the very Terms we cannot recall. For my part, as I desire not to be produced, so I am not afraid of it, if it might do: Mr. Montague any pleasure. Doctor Radcliffe was present 
NOTE.  at the Disputations, what other Doctors there were I know not. Thus wishing your health and happiness, I humbly take my leave, and remain.  
Your Lordships in all dutiful obligement Thomas Turner. St. Io. Oxon. May 30. 1625.  
This last letter intimates an intention to question Dr. Prideaux for these Passages; but the Parliament following soon after, this Book was publicly complained of in the Commons House, and Montague himself there questioned for it, of which this Archbishop took special notice, and thereupon gave all in couragment & protection he could to Mountagu, as his own Diary manifests in these following clauses, julij. 7. 1625. Die jovis R. Mount. inductus est in Domu● Parliament inferiorem, etc. julij 9 Die Saturni, placuit Serenissimo Regi CAROLO, intimare domui illi, SIBI NON PLACERE que de Montacutio, dicta ibi vel statuta fuêre Se inconsulto, julij 13. Iter mihi eo facienti obviam casu factus est R Montacutius; PRIMUS FVI qui cum certiorem fecide REGIS ERGA IPSUM GRATIA, etc. 
NOTE.  A pregnant evidence under his own hand. First that himself was a principal Patriot of Montague and his Book. 2. That he was the first that acquainted him of the King's Royal favour towards him, for writing this Book, notwithstanding the complaints against it in the Parliament, if not a procurer of the King to intimate his dislike to the Commons House of their proceedings against him; which being discontinued by the dissolution of that Parliament at Oxford; were again revived in the next Parliament; at which time the Bishop procured the Duke to sound his Majesty's opinion concerning Mountagues Cause and Book; which to please the Parliament the King then seemed willing to leave to their censure, whereat the Bishop was very much troubled, as this Passage in his Diary manifests.  
january 29. 1625. Dies solis erat, intellexi quid D. Buck: collegit de Causa, Libro & opinionibus, Rich. Montacutij R. C. (King Charles) apud se statuisset. Videor videre nubem surgentem & minantem Ecclesia Anglicana. Dissipet pro Misericordia 
NOTE.  sua Deus.  
Soon after there were two Conferences held at York house, before the Duke, and divers Nobles about Mountagues Books and opinions, which were there oposed, by Dr. Preston, and Bishop Morton, but defended by Doctor White, and Bishop Laud, who records this memorial of these Conferences in his Diary, Feb. 11. 1625 Die Sabbati ad instantiam Comitis Warwicensis Colloquium fuit in causa R. Mountacutij in adibus Ducis Buckinghamia, etc. Febr. 17. Die Veveris, Colloquium praedictum secundum habitum est, non paucis e Proceribus Regni praesentibus, loco pradicto.  
On the 18. of April 1626. Mr. Pyne made a Report in the Commons House from the Committee of Religion concerning Mountagues Appeal, and his Arminian and Popish Tenants therein comprised: whereupon it was voted in the House.  
1. That he had disturbed the Peace of the Church by publishing Doctrine, contrary to the Articles of the Church of England, and the Book of Homilies.  
2. That there are divers Passages in his Book (especially against those he termeth Puritan,) apt to move sedition betwixt the King and his Subjects, and between Subject and Subject.  
3. That the whole frame and scope of his Book is, to discourage the wellaffected in Religion 
NOTE.  from the true Religion Established in the Church, and to incline them, and as much as in him lay TO RECONCILE THEM TO POPERY.  
This Report was no sooner made, but this Bishop (Mountagues great Patron who engaged him in this Popish service) had a Copy thereof, and of all other proceedings therein delivered to him, which he endorsed with his own hand: but the Parliament being soon after dissolved, Montague instead of a severe censure for the Arminian Popish Assertions in his book was punished with the Bishopric of Chichester, to which he was advanced by this Prelate's means, to affront the Parliament and his Predecessor Bishop Carleton, who answered Mountagues Book in print, during the Parl. which book was then likewise answered by Francis Rouse Esquire in a Book called King James his Religion; No sooner was the Parliament ended, but both these Books were suppressed by this Bishop's means, though recommended to the Press by the House of Commons order, and Mountagues offensive Book publicly sold without restraint. Michael Spark the Elder deposed, that Bishop Carlton sent for him, sitting the Parliament, and desired him to print his Book against Montague; and to encourage him the more, granted him a protection under his own hand; whereupon he printed it: After which Doctor Goad, Archbishop Abbots Chapline, Doctor Ward, and Dr. Belcankwell licenced it for the Press, with a special recommendation, whereupon he reprinted it: yet notwithstanding immediately after the Parliament ended, by Bishop laud's means, this Licenced book was called in, seized on, and burned in private, and he questioned in the High Commission for printing it. After which this Book of Mountagues, and his Arminian Popish Tenants were severally answered by Dr. Featley and Doctor Goad (Chaplains to Archbishop Abbot) in their Parallels; by Mr. Henry Burton in his Plea, by M. Ward, Mr. Yates and Master Wotton, in several Tracts by Master Prynne in his Perpetuity, and by Doctor Sutclife; But these Books of theirs, though licenced by Archbishop Abbot's Chaplains, were called in and suppressed by this Bishop's mere Arbitrary Power, & the Authors, Printers, sellers of most of them, brought into the High Commission (as Mr. Prynne, Mr. Burton, Mr. Sparkes, Mr. Jones, Mr. Bowler Mr. Bourn, with others, as was attested by the three first of them upon Oath, and manifested by the Articles in the High Commission;) yet these their authorised orthodox books were all seized on, and some of them burnt in private, and Dr. Sutcliffes' Book against Montague suppressed in the Press, when four sheets thereof were printed, which printed sheets Mr. Prynne found in this Archbishop's Study, with this endorsment under his own hand, read at the Lords Bar, The beginning of Dr. Sutcliffes' Censure upon Mr. Mountagues Appeal: It was prohibited in the Press.  
Here upon the Arminian party both in Court, our Universities, and else where, grew very great bold, insolent, & their opinions spread themselves like a dangerous Leprosy, over the whole body of our Church, to the grand exultation & advantage of the jesuits, who first planted this sovereign drug of Arminianism among us, to reduce us back to Rome, as appears by these Passages in a 
* See a necessary Introduction to the Archbishop's trial, p. 89. 90.  Jesuits letter sent to the Rector at Brussels, a little before the Parliament which begun at Westminster the 17. of Mar. 1627. The Copy of which Letter, endorsed with the Archbishops own hand, was seized on in his Study at Lambheth, and attested before the Lords by M. Prynne.  
Father Rector, etc. We have now many strings to our Bow, and have strongly fortified our faction; and have added two Bulwarks more; For when King james lived (we know) he was very violent against Arminianism; and interrupted with his Pestilent wit, & deep learning our strong designs in Holland, etc. NOW WE HAVE PLANTED THE SOVEREIGN DRUGGE ARMINIANISM, which we hope will 
Note.  purge the Protestants from their Heresy: and it flourisheth and bears fruit in due season, etc. For the better prevention of the Puritans, the Arminians have already locked up the Duke's ears, and we have those of our Religion which stand continually at the Duke's Chamber to see who goes in and out. We cannot be too circumspect and careful in this regard. I cannot choose but laugh to see how some of our own rank have encountered themselves; you would scarce know them if you saw them; and 'tis admirable, how in speech and gesture they Act the Puritans. The Cambridge Scholars to their woeful experience shall see we can act the Puritan a little better than they have done the jesuits, I am at this time transported with joy to see how happily all instruments and means as well great a lesser, cooperate unto our purposes, But to return unto the main Fabric, OUR FOUNDATION IS ARMINIANISM: The Arminians affect mutation, this we second and enforce by probable arguments, etc.  
From which Letter was observed; 
NOTE.   
1. That the Jesuits were the Original planters of Arminianism among us:  
2. That they reputed it the foundation of their Romish Fabric intended to be here erected among Us: the chief instrument to effect their Jesuitical purpose, and to purge out the Protestant Religion.  
3. That the Arminians were but the Jesuits Agents to promote their ends, & that both of them were very intimate with the Duke of Buckingham, at whose lodgings they usually met.  
4. That this Archbishop knew all this, he receiving the Copy of this Letter upon the 27. of Mar. 1628. as appears by his own endorsment of it; yet notwithstanding he promoted Arminians and propagated Arminianism all he could; but in a most cunning Jesuitical way: for perceiving the whole Parliament generally bend against Arminianism and Mountagues Book, hereupon this Jesuitical Prelate abusing both the Parliament and His Majesty, to set up Arminianism more securely projected a new way of advancing it, under a specious pretence of silencing both sides: by which policy he inhibited all writing, preaching and disputes against it, and quelled the opposite Anti-Arminian party. To which end he procured His Majesty by a printed Declaration prefixed to the 39 Articles, compiled by himself and other Bishops, of which the most part were Arminians (pretended principally to suppress Arminianism, but intended really for advancing it) to prohibit all unnecessary disputations, altercations, or questions to be raised, which might nourish faction both in Church and Commonwealth. That in these both curious and unhappy differences, which had for so many hundred years, in different times and places, exercised the Church of Christ, all further curious search should be laid aside, and these disputes shut up in God's promises, as they be generally set forth to Us, in the holy Scriptures, and the General meaning of the Articles of the Church of England according to them. And that no man hereafter shall either print or preach, to draw the Article aside any way, but shall submit to it in the plain and full meaning thereof: and shall not put his own sense or Comment to be the meaning of the Article, but shall take it in the literal and Grammatical sense: That if any public Reader in either our Universities, or any Head or Master of a College, or any other person respectively in either of them, shall affix any new sense to any Article, or shall publicly read, determine, or hold any public disputation, or suffer any such to be held EITHER WAY, in either the Universities or Colleges respectively: or if any Divine in the 
NOTE.  Universities shall preach or print any thing EITHER WAY, other than is already established in Convocation with our Royal Assent; He, or they the Offenders, shall be liable to Our displeasure, and the Church's censure in our Commission Ecclesiastical, as well as any other; & We will see there shall be due execution upon them, etc.  
That this Declaration was made by this Bishop's instigation, procurement, and so generally reputed not only at home but abroad, is evident by this passage of Doctor Baron's Letter of Aberdean; concerning the pacifying of the 5. Articles, sent to this Archbishop, and found in his Study endorsed with his own hand, dated the 20. of April 1634. Piam hanc Ample: tuae de Pace Ecclesiae tuenda & conservanda, sollicitudinem, illustri specimine JAMPRIDEM NOTAMOMNIBUSET TESTATAM fecisti, cum Majestas Regia TE AUTHORE ET, SVASORE exitialiisti dissidio de Praedestinatione & annexis Articulis, quo or bis hic Britannicus fere collidebatur, sua authoritate finem imposuit, & impetuosas 
NOTE.  exulceratorum animorum motus ita compescuit, ut dispersis & dissipatis rixarum indies gliscentium nebulis, nunc optato pacis sudo fruamur. etc.  
By colour of this Declaration and pretended amnesty, of silencing both sides the Anti-Arminian truths and received Doctrines of our Church came to be totally silenced, suppressed in Press, Pulpit, Schools, Universities, and the Arminian Errors found free passage in them all without any or very little opposition; this being the highest conquest the Arminian faction could aspire to, yea more than they could hope for in so short a space. Hereupon their prevailing party having greatest power at Court, and in the High Commission, (Archbishop Abbot being then by their power and policy sequestered from both, and from his archiepiscopal authority, delegated to Bishop Land, and others of the Arminian combination) by colour and abuse of this Declaration all Books against the Arminians were suppressed, the Authors prosecuted in the High Commission, those who preached or disputed against them in the Universities, City, Court or Country, silenced, suspended, banished, imprisoned enforced to recant or ruined, at least kept from all preferments: on the contrary those of the Arminian confederacy were advanced, applauded, countenanced, protected, and freely tolerated to vent their Erroneous Tenets every where in Press, Pulpit, Court, both Universities, without any real convention or suspension, as we shall prove anon.  
And to set on this design with greater advantage to the Arminian party, His Majesty being pressed to publish a Proclamation for the calling in of Bishop Mountagues Book, (no less than three years after its publication, upon sundry complaints made against it in 3. successive Parliaments, after all the books dispersed, vented and out of all danger of seizure) he so ordered the matter, that there was no execution of it in regard of the Book, this Proclamation was so cunningly and partially penned, that Mountagues Popish and Arminians opinions were no ways censured, nor his Books condemned to the fire by it (for fear of hindering the project then in hand) so that all intelligent men might at first view discern the main end of it, was not to suppress and call in the Book, or discredit the Author (who was then advanced to a Bishopric for his pains by laud's recommendations) but merely to suppress all Books in answer of it, and silence all preaching, writing, disputes against the Arminian Errors, as unnecessary questions, and needless controversies; which appears by the Proclamation itself, thus endorsed with the Archbishops own hand (who had the penning or correcting of it) Janu. 17. 1628. A Proclamation for calling in Bishop Mountagues Book.  

A Proclamation, for the suppressing of a Book, ENTITLED, Appello Caesarem, or, An Appeal to Caesar.  
WHereas We, out of Our care to conserve and maintain the Church, committed to Our Charge, in the unity of true Religion and the bond of Peace and not to suffer unnecessary disputes, which may trouble the quiet both of Church and State, have lately caused the Articles of Religion to be reprinted, as a rule for avoiding of diversities of opinion and for the establishing of consent in true Religion; We continuing Our desire to compass this wished effect, and considering that the Book written by Richard Montague, 
* It was a very sore punishment, to advance him from a Bachelor of Divinity to be a Bishop for Writing so ill a Book.  now Bishop of Chichester, then but Batechelor of Divinity, entitled, (Appello Caesarem, or, an Appeal to Caesar,) and published in the Year (1625.) was the first cause of those disputes & differences, which have sithence much troubled the quiet of the Church; have thought it fitting to take away the occasion by calling in the said Book: And therefore, We do hereby will and straightly command all and singular persons whatsoever. who have, or shall have any of them in their hands or custody, that upon pain of Our high displeasure, and the consequence thereof, they do deliver the same presently upon this publication, to the Lord Bishop of the Diocese, or his Chancellor, if it be out of the Universities; or if it be in either of the two Universities, to the Chancellor or Vicechancellor there, whom We straightly command to suppress the same; hoping thereby, that men will no more trouble themselves with these unnecessary questions, the first occasion being taken away: But if We shall be deceived in this Our expectation, and that by reading, preaching, or making Books, either pro or contra, concerning these differences, men begin a new to dispute, We shall take 
NOTE.  such Order with them, and those Books, that they shall with they had never thought upon these needless Controversies.  
Given at Our Court at White-Hall, The seventeenth day of january, in the fourth Year of Our Reign, of Great Britain, France, and Ireland.   
The Commons then Assembled in Parliament discovering both the sinister end and abuse of this His Majesty's Declaration and Proclamation, in favour of the Arminians, drew up a notable Declaration to His Majesty concerning the increase of Popery and spreading of Arminianism, etc. concerning the latter whereof, they made this following complaint, wherein they charged this Prelate, than Bishop of Bath and Wells with favouring Arminians and their opinions:  
As our fear concerning Change or Subversion of RELIGION is grounded upon the daily increase of Papists, the only professed Enemies thereof, for 
See a necessary Introduction to the Arch-Bishops Trial, pag. 90 to 94.  the reasons formerly mentioned; so are the hearts of Your Subjects no less perplexed, when with sorrow they behold a daily growth and spreading of the faction of the Arminians, that being, (as Your Majesty well knows) but a cunning way to bring in Popery and the professors of those opinions, the common disturbers of the Protestant Churches 
NOTE.  and Incendiaries of those States wherein they have gotten any head, being Protestants in show, but Jesuits in Opinion and practice: which caused Your Royal Father (with so much pious wisdom and ardent zeal) to endeavour the suppressing of them as well at home as in our Neighbouring Countries: and Your Gracious Majesty inimating his most worthy example, have openly and by your Proclamations, declared your mislike of those persons and of their opinions; who notwithstanding are much favoured and advanced, not 
NOTE.  wanting friends even of the Clergy near to Your Majesty, namely Doctor Neale, Bishop of Winchester, and Doctor Laud Bishop of Bath and Wells, who are justly suspected to be unsound in their opinions that way; And it being now generally the way to preferment, and promotion in the Church, many Scholars do bend their Studies to maintain these Errors; their Books and opinions are suffered to be printed and published, and on the other side the impressions of such as are written against them, and in defence of the Orthodox Religion, are hindered, and prohibited, and (which is a boldness most incredible) 
NOTE.  this restraint of Orthodox Books is made under colour of Your Majesties (formerly mentioned) Proclamation, the intent and meaning whereof we know was quite contrary, etc.  
To which Declaration Bishop Laud returned a Peremptory answer in His Majesty's Name, written and endorsed with his own hand, the Original whereof (attested by Master Prynne) was read at the LORDS Bar in these following words, so far as concerned the charge of Arminianism. 
See a necessary Introduction to the Arch-Bishops Trial, pag. 93 94, 95.   
THe next fear is the daily growth and spreading of the Arminian faction, called, a cunning way to bring in Popery. But We hold this charge as great a wrong to Ourself and Our Government, as the former: For our People must not be taught by a Parliament Remonstrance, or any other way, that We are so ignorant of Truth, or so careless of the profession of it, that any opinion, or faction, or what 
NOTE.  ever it be called, should thrust itself so far & so fast into Our Kingdoms, without Our knowledge of it: This is a mere dream of them that wake, and would make Our Loyal and loving People think, We sleep the while. In this charge there is great wrong done to two eminent Prelates, that attend Our Person; for they are accused without producing any the least show or shadow of proof against them; and should they or any other attempt Innovation of Religion, either by that open or any cunning way, we should quickly take other order with them, and not stay for Your Remonstrance.  
To help on this, Our People are made believe there is a restraint of Books, Orthodoxal. But we are sure since the late Parliament began, some whom the Remonstrance calls Orthodox, have assumed to themselves an unsufferable liberty in printing. Our Proclamation commanded a restraint on both sides, till the passions 
NOTE.  of men might subside and calm, and had this been obeyed as it ought, we had not now been tossed in this tempest, As for any distressing or discountenancing of good Preachers, We know there is none, if they be, as they are called good: But Our good people shall never want that spiritual comfort which is due unto them, And for the preferments which We bestow, We have ever made it our great care to give them as rewards of desert and pains: but as the preferments are ours so will we be Judge of the desert ourself, and not be taught by a Remonstrance.  
After which the Commons in pursuance of their Opposition against the growing Arminian Faction, On the 28. of January 1628. (but 11. days after the forementioned Proclamation concerning Mountagues Book, and prohibiting books against it) passed this notable Vote in Parliament after a large debate; which the Archbishop in his endorsement on it styles; The Challenge of the lower House in matters of Religion.  

An Order made by the lower House of PARLIAMENT the 28th. of JANVARY 1628.  
WE the Commons now Assembled in Parliament do claim, profess and avow for Truth, the sense of the Articles of Religion, which were established 
NOTE.  in Parliament the thirteenth year of Queen Elizabeth, which by the public Acts of the Church of England, and the general and currant exposition of the Writers of our Church have been delivered unto Us; and we reject the sense of the Jesuits, Arminians, and all others wherein they do differ from Vs.   
To which Challenge of theirs this pragmatical Bishop than returned this bold peremptory answer, written with his own hand, produced, attested by Master Pryn, and read at the Lords Bar in Evidence against him.  
1. The public Acts of the Church in matters of Doctrine are Canons and Acts of Counsels, as well for expounding as determining; the Acts of the High Commission are not in this sense public Acts of the Church not the meeting of few or more Bishops Extra Concilium, unless they be by lawful Authority called to that work, and their decision approved by the Church.  
2. The Currant exposition of writers is a strong probable Argument de sensu Can●nis Ecclesiae, vel Articuli, yet but probable: The Currant exposition of the Fathers themselves hath sometimes miss sensum Ecclesiae.  
3. Will ye reject all sense of lesuit, or Arminian? may not some be true? may not some be agreeable to our writers, and yet in a way that is stronger than ours to 
NOTE.  confirm the Article?  
4. Is there by this Act any Interpretation made or declared of the Articles, or not? If none, to what end the Act? If a sense or Interpretation be declared, what authority have lay-men to make it? for Interpretation of an Article belongs to 
NOTE.  them only that have power to make it.  
5. 'tis manifest there is a sense declared by the House of Commons, the Act says it, (we avow the Article, and in that sense, and all other that agree not with us in the aforesaid sense, we reject; (these and these, go about misinterpretation of a sense, Ergo there is a Declaration of a sense, yea: but it is not a new sense declared by them, but they avow the old sense declared by the Church.) The public authentic Acts of the Church, etc. yea; but if there be no such public authentic Acts of the Church, then here's a sense of their own declared under pretence of it.  
6. It seems against the King's Declaration, 1. That says, we shall take the general 
NOTE.  meaning of the Articles; this Act restrains them to consent of Wrighters. 2. That says, the Article shall not be drawn aside any way, but that we shall take it in the Literal and Gramaticall sense: This Act ties to consent of Wrighters, which may; and perhaps do go against the Literal sense; for here's no exception; so we shall be perplexed and our consent required to things contrary.  
7. All consent in all Ages, as far as I have observed, to an Article or Canon, is to itself, as it is laid down in the body of it, and if it bear more senses than one, it is lawful for any man to choose what sense his judgement directs him to, so that it be a sense, secundum analogiam fidei, and that he hold it peaceably without distracting the Church, and this till the Church which made the Article determine a sense: And the wisdom of the Church hath been in all ages or the most, to require consent to Articles in general as much as may be, because that's the way of unity, and the Church in high points requiring assent to particulars, hath been rend, As the Transubstantiatione, etc. So he, in affront of the Commons.  
This Parliament also being soon after broken up in discontent by this Bishop's power and policy, the Arminian and Popish party grew more bold numerous, potent, and prevalent every where, so as the Pulpits at Whice-hall, Paul's Cross, Oxford, Cambridge, and else where, echoed again with Arminian Paradoxes, without restraint, and none could or durst oppose them without exemplary punishment, if not all most certain ruin: Books in defence of Arminianism, and Semi-plagianisme were published, printed with public allowance, and all impressions against them most diligently suppressed; the Recantations of Arminian Tenets in former times made in our Universities, were embesled as Barrets Recantation in Cambridge, May 10. 1595.) and new Recantations enjoined to and registered against their opposites, of all which we shall produce some remarkable instances.  
The Ministers in and about London, being restrained by Colour of His Majesty's 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 etc. 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 own hand. The Copy of the intended Petition about liberty of Preaching Predestination, etc.  

To the Kings most Excellent Majesty, The humble Petition of divers Ministers of God's Word, in and about the City of London, and else where.  
Most Humbly showeth,  
THat whereas your royal Majesty out of your Religious zeal for the conserving of the Church committed to your Charge in Peace, and for the confirming of the Doctrine of the same agreeable to God's word, and contained in the Articles established; did publish both a Proclamation, and a Declaration, therein prohibiting all opinions either against or besides the Orthodoxal 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 confirm our faith of eternal salvation, and fervently kindle our Love to God, as the 17th. Article expressly mentioneth. So as we are brought into a great straight either of incurring Gods heavy displeasure if we do not faithfully discharge our Embassage, in declaring the whole Council 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 fear of Censure. As if the saving Doctrines of Christ were prohibited, and these impious Heresies privileged, which Counsels both old and new have condemned, and the admired 
NOTE.  judgement of our late Sovereign your Royal Father K. james, of blessed memory, hath for ever branded, calling the maintainers thereof, Arrogant and Atheistical Sectaries, who are not ashamed to lie so grossly, as to avow that their Heresies are agreeable with the Religion, and profession of the Church of England, which corrupt seeds of Heresy & Faction, (if not the more speedily rooted out) the wise King tell's the neighbour States, will of necessity bring utter ruin to their state by the too bold, and frequent Disciples, and followers of that enemy of God, Arminius.  
We therefore your Majesty's faithful, obedient, peaceable and conformable Subjects to all your Majesty's Laws, being most tenderly sensible of the dishonour of Christ, and of your Majesty his Vicegerent over us, infinitely more dear unto us than our lives, most humbly on our bended knees, beseech your Gracious Majesty to take into your Princely consideration the forenamed Evils and Greivances under which we groan; and as a wise Physician to prescribe and apply such speedy Remedies, as may both care the present Maladies, and secure the Peace of Church and Commonwealth, from all those Plagues which our neighbours have not a little felt, and more may fear if the Council of the most judicious King be not the better followed.  
And according to our bounden duty we shall daily pray for the continuance of your Majesty's peaceable, prosperous, and religious Reign over us.   
About March: 1628. Dr. Hall than Bishop of Exeter published a Book called the Reconciler, in the close whereof, he inserted two Letters, to vindicate himself from the imputation of Arminianism, wherewith some had then aspersed him; to wit, his own letter to Dr. Davenant, than Bishop of Salisbury, and his Answer thereunto; which Letters coming to be licenced, Doctor Thomas Turner the Bishop's Chaplain, who authorised it (no doubt by the Bishop's directions and command) expunged, these two Passages out of the Letters, against the Arminian Tenets, and in approbation of the Synod of Dort. containing 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 own hand. That which my Chapline Mr. Turner left out of the letters of the Bishop of Exeter, and Sarum ABOUT ARMINIANISM.  

In my Lord Bishop of EXONS Letter, to the Lord Bishop os SARUM, there was this Passage oblitcrated.  
YEA, as if this calumny were not enough, there want not those whose secret whisper cast upon me the foul aspersions 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 sickness bereft me) of the honour of a conclusive subscription) yet your Lordship heard me with equal vehemency to the rest, crying down the unreasonableness of that way. I am still the same man, and shall live and die in the suffrage of that Reverend Synod, and do confidently a vow; that those other opposed opinions cannot stand with the Doctrine 
NOTE.  of the Church of England. But if for the composing of our differences at home (which your Lordship knows to be far different from the Netherlandish) there could have been tendered any such fair propositons of accordance, as might be no prejudice to God's Truth, I should have thought it an holy and happy project; wherein if it be not a fault to have wished a safe peace, I am innocent.   

In my Lord Bishops of SARUMS' Answer. Dated january 30. 1628.  
This passage was expunged.  
AS for the aspersions of Arminianism, I can testify, that in our joint employment at the Synod of Dort, you were as far from it, as myself. And I know that no man can embrace it, in the Doctrine of Pradestination and Grace, but he must first 
NOTE  desert the Articles agreed upon by the Church of England: nor in the Point of Perseverance, but he must vary from the common Tenet, and received opinion of our best approved Doctors in the English Church. I am assured, that you neither have deserted the one, nor will vary from the other; and therefore be no more troubled with other men's groundless suspirions than you would be in like case with their idle Dreams. Thus I have, etc.   
Nathaniel Butter, the Stationer, perceiving these two letters not only extremely mutilated, but made altogether useless, and his Book less vendible by these Purgations of the Licencer, adventured to print these expunged passages in them, whereupon he was apprehended and brought before Bishop Laud by a Pursuivant, committed Prisoner by him to the Fleet, without Bail or mainprize, contrary to the Petition of Right, though he tendered bail, his Books seized, and afterwards Articled against in the High Commission, and there almost ruined, only for printing those deleted Passages in two of our own Bishop's Letters; as was proved by the Testimony of Master Henry Burton and Michael Sparks signior, committed to the Fleet by the Bishop at the same time; by the Warrant of his commitment, under the Bishops own hand, the Articles in the High Commission against Butter, Artic. 4. 5. and his Answer thereunto, produced in Court.  
About the same time Nathaniel Carpenter Chapline to Archbishop Usher, published a Book entitled Achitophel, or the Picture of a wicked Politician. printed at Oxford by Licence, wherein were divers passages against Arminianism, averring it to be planted among us by jesuitical Politicians to undermine our Religion by degrees, and covertly to introduce Popery itself: which Book was presently called in, and all the Passages against Arminianism expunged by this Bishop's Agents, which done, it was reprinted at London without them, Anno 1629. to the great injury both of the truth and Author: as was attested by Mr. Prynne, & Michael Spark Senior and evident to all who will compare these two Editions. What other passages against the Arminians and their Tenet have been expunged in other Authors; shall be given in evidence elsewhere.  
We shall next produce some memorable Instances what countenance was given to Arminian Books and Sermons, notwithstanding his Majesty's Declarations and Proclamations to the contrary, by this Archbishop's means. Doctor Thomas Jackson, Chapline in Ordinary to his Majesty, even sitting the Parliament, soon after the King's Declaration and Proclamation, published, A Treatise of divine Essence, and Attributes: part first, printed at London, 1628. for John Clerk Licenced by this Prelate's Chaplain, dedicated to the Right honourable William Earl of Pembroke in the very Epistle Dedicatory, to this Noble Peer, he professeth himself AN ARMINIAN, and Patron of their Tenets: And Chap. 8. to 20. he professedly maintains: A mutability in God's eternal Decrees of Election and Reprobation, depending upon the actions, and wills of men; Universal Grace and Redemption; with other Arminian Errors. This Book though publicly complained of, was never called in by the Bishop; but the second part thereof printed by Licence, An. 1629. and the Author of it advanced to the Presidentship of Corpus Christi College in Oxford, by this Bishop, yea by him designed to be Doctor of the Chair (though he miss that preferment) to poison the University of OXFORD with his Arminian Drugs.  
An. 1630. Doctor Brookes of Trinity College in Cambridge Writ an Arminian Treatise of Predestination, with which he acquainted Bishop Laud, who encouraged him in the work, recommending it to the perusal of Doctor Lindsey, and Doctor Beale (two great Arminians,) promising to peruse it himself, as appears by sundry Letters. Whereupon Doctor Brookes returned this answer to him concerning it, in Answer of this Bishop's Letter to him, seized in his Study by Mr. Prynne; dated from Cambridge, Dece. 15. 1630. wherein there is this desperate passage worthy Observation.  
MY LORD, etc.  
I Dare say: That their doctrine of Predestination is the root of Paritanisme, and Puritanisme the root of all rebellions and disobedient intractableness in Parliament, 
NOTE.  &c and of all Schism and Sauciness in the Country, nay in the Church itself: this hath made many thousands of our people, and to great a part of the Gentlemen of the Land Laytons' in their hearts. Besides, where nothing is done the weeds will overgrow the Corn, as they do. For last Parliament they left their word, Religion, and the cause of Religion, and began to use the name of Church, and our Articles of the Church of England, etc. and wounded our Church at the very heart, with her own name, And by pretence of putting down Arminianism and defence of that Church, against which indeed they took up Arms: so that now they that hold the very opinions of Penry and W●gington, of Hacket and Coppinger in their beginning and others, of whom some were hanged, most imprisoned, many deprived, and some censured in the Star-chamber for seditious persons, and Enemies to the Church of England, they, I say that hold the same opinions, cry out now the Church of England, and will have the Church of England to be theirs. I could justify this and much more, but your Lordship knows these things to be so better than I, etc.  
What gross aspersions he here casts upon the Parliament and Anti-Arminians is so apparent, as needs no explanatory or aggravating Commentary.  
On the 27. of Novem. 1630. Doctor Martin this Bishop's household Chaplain, a professed Arminian, licenced a Book for the Press, entitled, An Historical Narration of the judgement of some must learned and Godly English Bishops, holy Martyrs and others, concerning God's Election, and the Merits of Christ's death; set forth by I. A. of Ailward (a late Seminary Priest) and printed for Samuel Nealand, 1631. The whole scope of this Book was to prove, the Martyrs and first Reformers of our Church in K. Ed. the 6. and Q. Mary's days, and the beginning of Q. Elizabeth's Reign, to be Arminians, and Arminianism the established Doctrine of our Church: The first 66 pages of this Book, contain, The Copy of an Answer unto a certain Letter; wherein the Answerer purgeth himself and others from Pelagius Errors, and from the Error of freewill, or Justification of Works, wherewith he seemed to be charged by the said Letter. And further, he showeth wherein he differeth in judgement from certain English Writers and Preachers whom he chargeth with teaching false doctrine, under the name of Predestination. This Treatise, writes he, was published about the second or third year of Queen Elizabeth, by a Protestant Divine, who flourished both in the time of King Edward, and Queen Elizabeth, and in the time of Queen Mary for his Conscience endured voluntary exil; but he names not the Author in particular, nor produceth any warrant for this Encomium of him: The residue of the Book are some mistaken & perverted fragments called out of Bishop Hoopers' Preface upon the Commandments; and Father latymer's Sermons; concerning which Book Master Prynne gave in this evidence upon his Oath; That it was the greatest affront and imposture ever offered to, or put upon the Church of England in any age, deserving the highest Censure; of the first discovery whereof God made him the only Instrument: For as soon as this Book was printed, one Copy of it was brought him by a Friend; who informed him, that it was licenced by Master Martin. the Bishops Arminian Chaplain; that the Bishop himself had given order, the Book should not be published, till he had presented one of them to the King, and gained his Royal approbation thereunto: That a day or two after the Book was published by the Bishop's direction; One Copy whereof coming to the late learned Sir Humphrey Linds hands, he was very much troubled thereat upon its perusal; whereupon he repaired to Master Prynne at Lincolnes-iave with the Book; desiring him to take some pains to give a speedy answer to it, being (as he averred) a most dangerous Book, making more for the spreading and justifying of Arminianism, than any Book formerly published. To which Master Prynne replied, that he had no leisure, and less encouragement to answer it, being then & just before vexed in the High Commission for his Perpetuity, and other of his Books written against Arminians; Wherefore Sir Humphrey himself who had more leisure, friends and abilities than himself might do well to return an answer to it. Who thereupon replied to Master Prynne, that none was so fit to answer it as himself, who had perused more ancient English Writers, and was better versed in them then any man he knew; Whereunto Master Prynne rejoined, That he conceived there was no need at all for himself or any man else to answer this book, for that there were two answers to it already in print; To which Sir Humphrey replied, it was impossible, for that this Book came forth but that morning; unto which Mr. Pryn answered, that the greatest part and main substance of this Narration was answered Verbatim in two printed Books, long before either of them was born, and to give him fall satisfaction therein, he showed him two printed answers thereunto, and discovered the whole Imposture to him in that manner as he related it at the Lords Bar.  
First he produced to him, & now to the Lords, the Original printed Copy of the foresaid answer, made unto a certain Letter, etc. which had all the symptoms of an unlicensed Pamphlet; there being neither Authors, nor Printers name, nor place where, nor year when it was printed to be found in the Title, or any other part of the Book, nor the least mention where, or by whom it was to be sold. Therefore it was doubtless printed by stealth in a Corner, and not by any public allowance, its entry not being extant in the Stationers-Hall. Next he produced two ancient answers in print to this pernicious Pamphlet: The first of them written by john Veron, a very learned man, Chaplain to Queen Elizabeth, and Divinity Lecturer in the Cathedral of Paul's in the beginning of her Reign, to whom he Dedicated his answer to this Pamphlet, Imprinted at London by John Tysdale by public authority. In which answer, (entitled. An Apology or Defence of the Doctrine of Predestination, set fort by the Queen's Highness her most humble and obedient servant John Veron, and Dedicated to her Majesty,) we have the name of the nameless Author of this Arminian Pamphlet, the occasion of compiling it, and the quality of the Author, expressed to the full, together with a complete answer thereunto. The Author's name is therein averred to be one Champeneyes, f. 20. 31. 37. 40. 41. 42. His condition and quality is therein thus expressed, f. 16. But in this I comfort myself, that his tongue is known to be no slander, For the like did he most proudly attempt in your most Gracious Brother good King Edward the sixths' days, AGAINST ALL THE GODLY PREACHERS OF THAT TIME calling them marked Monsters of Antichrist, 
NOTE.  and men void of the Spirit of God, (for none be they never so Godly, never so earnest and faithful labourers in the Lord's Vineyard, have the Spirit of God, or do know the efficacy of it, but he only) as many godly persons be able to testify to his face: that he did therefore, and for MANT OTHER ABOMINABLE ERRORS which he then stoutly maintained, BEAR AT THAT TIME A FAGGOT AT PAUL'S CROSS, Father Coverdale making then the Sermon there. Belike fearing now the like punishment, and that he should be compelled to revoke his Pelagian-like opinion, he 
NOTE.  durst not, for all his proud boast, set his own name to his railing and venomous books, nor yet suffer them to be sold openly or publicly in the Bookbinder's shops, but cowardously suppressing both his own name and the name of the unwise and foolish Printer, got the whole Impression into his hands, that so he might in hugger-mugger send them unto his 
NOTE.  privy friends abroad, whom be like he suspected to be of his Affinity and damnable opinion. How be it, this could not be wrought so privily, but that within a while, some of his books came into my hands, whereby shortly after, the Printer was known and brought to his Answer; whom this stout Champion of Pelagius hath left in the briars, and lest he himself should be fain to show a reason of his Doctrine, doth keep himself out of the way still, and dares not once show his face. If he be able to maintain his Doctrine against my book to, let him come forth and play the man, I am ready at all times to yield unto the truth, and unto the sincere teachers thereof.  
After this, f. 20. he styles Champenyes; The blind guide of the freewill men: f. 37. Champenyes a very Pelagian and consequently a rank Papist: p. 40. he suffereth the Devil by such Sectaries as Champenyes is, to sow his lies abroad, etc. And f. 41. Champenyes is the Standard-bearer of the freewill men. What an abominable Imposture was it then for this new Pamphleter to style him; A Protestant Divine who flourished in the time of K. Edward and Q. Elizabeth, and in the time of Q. Mary for his conscience endured voluntary exile; And to place him in the front of the most learned and Godly English Bishops, holy Martyrs and others that suffered Martyrdom in the days of Q. Marry, for the truth and Gospel of Christ Jesus, in which number he is Registered in the Title Page, and placed before Bishop Hooper, and Father Latymer in the Book itself,  
The occasion of writing this unlicenced obscure Pamphlet, was as followeth, john Veron being Divinity Lecturer in Paul's Cathedral, in the first year of Queen Elizabeth, handled the Doctrine of Predestination, and other incident Points thereto belonging in direct opposition the Popish, Pelagian, and now Arminian Tenets; which Lectures he soon after published in Print, and dedicated to Q. Elizabeth, in a book entitled, A Fruitful Treatise of Predestination, etc. Printed at London for JOHN TYLDALE about the second year of Queen Elizabeth's Reign: against which Lectures, this Champnyes taking some exceptions, published this Anonimous Answer, by way of a Letter: which Veron soon after answered, almost verbatim, in his authorized Apology, dedicated to the Queen, whereto Champeneys never replied. After which, this Letter was largely answered, word for word, from the very Title page to the end thereof, in a Book Entitled, An Apology or Defence of the English Writers and Preachers, with Cerberus the Three-Headed Dog of Hell, chargeth with false Doctrine, under the name of Predestination: written by Robert Crowley Clerk,) a fugitive for Religion in Queen Mary's days and an eminent laborious Preacher in those times) Vicar of Saint Giles without Cripplegate in London: Imprinted at London in Pater-Noster-Rowe, at the sign of the Star, by Henry Denham, Anno 1566. Octob. 14. Seen and allowed according to the order appointed. In which book this Pamphlet which the Bishop and his Agents now obtrude upon us, as the received Doctrine of our prime Martyrs and of the Church of England in King Edward the 6th. and Queen Elizabeth's Reigns, was by public Authority, in the name of all the Orthodox Writers, and Preachers of England, refuted, as directly contrary to the received Doctrine of our Martyrs, Writers, Preachers, Church, and censured as Pelagiau and Popish in both these ancient printed Answers. It must needs therefore be an inexpiable, insufferable abuse in this Archbishop and his Instruments, thus to revive, reprint this exploded Erroneous Arminian Treatise, in the year, 1631 and obtrude it on us as the received Doctrine of our Martyrs and Church of England in the beginning of Reformation, whereas there was nothing less, on purpose to propagate his Arminian Errors, and strengthen that lesuiticall faction. After this Mr. Prynne produced Bishop Hoopers' Confession and Protestation of his faith, made to the whole Parliament, An. 1550. in King Edward's days. His comfortable Exposition upon the Psalms (London, 1580.) his Articles upon the Creed, London, 1584. Artic. 3. to 15. 17. 21. 25. 29. 30. 33. 36. 38. to 56 62. 67. 68 91. to 99 wherein he expressly in terminis refutes, those Arminian opinions, which this our Author would wrest out of the words of his Preface to the Commandments, contrary to his intention; together with divers Passages in Father Latimers' Sermons, expressly against the Arminian Tenets, which explicate his other misapplyed Clauses in the Historical Naration, All which Mr. Pryn then showed to Sir Humphrey Lind to his great satisfaction; & then desired him to repair to Bishop Laud in his name, to acquaint him with the premises, and this desperate Imposture he had obtruded on our Church to his eternal Infamy, and thereupon to advise him, speedily to call in and burn this dangerous seducing book or else he would prosecute him to the uttermost for this abuse. Sir Humphrey accordingly acquainted the Bishop & his Chaplin Martin herewith, but yet they took no course to suppress the Book; whereupon Mr Prynne repaired to Lambheth to Archbishop Abbot acquainted him with the execrableness of this imposture, showed him the several old Answers to this new printed Pamphlet with the express positions of Bishop Hooper, and Bishop Latymer, contrary to those imputed to them in this Narration; desiring him to call in this dangerous Historical Narration with all severity, and to cause it to be publicly burnt, to reprint the old Answers to it; and withal to give him leave to prosecute Bishop Laud his Chaplain Martin, with the publisher of this book in the high Commission for this insufferable abuse. To which Archb. Abbot gave this answer that this book did very much trouble him, that he had sent to Bishop Laud about it, who at first denied that his Chaplain licenced it, but afterwards acknowledged it; that he gave order to call it in (but it was in a private manner after most of the books v●nded) that he never saw nor knew of these 2. old Answers to it, & therefore desired Mr. Pryn to leave them with him for a time, promising faithfully to restore them, and to give him an account of this business on the Saturday following. In the mean time Mr. Prynne (because this book had done much harm in both the Universities) sent down some of these Answers of Veron, and Crowly, with some of Bishop Hoopers' books to Oxf. & Cambridg to some of his acquaintance there; and to the University library at Oxford whither many resorted to peruse them to their great satisfaction, and the Bishop's dishonour, by discovering this imposture to them. On Saturday being Easter Eve. Master Prynne repaired to Archbishop Ahbot for an Answer; who told him that he had called in this offensive book, seized on some of the copies, which were carried into Stationers-hall; that Bishop Laud had since been with him, that he had showed him the books there left, who confessed his Chaplin Martÿn had licenced this Narration in which he had done very ill, but he had given him such a rattling for his pains, that he would warrant His Grace he should never meddle with Arminian Books or Opinions more. To which Mr. Prynne replied; that indeed he had rattled him to very great purpose, for no longer than yesterday in the afternoon his Chapline Martin Preaching the Passion Sermon at Paul's Cross, publicly broached, maintained, Universal grace and Redemption, with all the Arminian Errors contained in this Book, and condemned in the Synol of Dort to the great offence of the Auditors, as his own Chaplains Dr. Buckner, Master Austen and Dr. Featley could at large inform him; and therefore the Bishop did most grossly abuse his Grace herein, who should do well to proceed against both of them and publicly censure them in the High-Commission, or this gross practice, to the end the whole Kingdom might take notice of it: and the Arminian party, be thereby discouraged: That the Books they had seized were but few, the greatest part of the Impression being vented, & they were called in so slighty and in so private a manner, that few or none took notice thereof: and therefore some public censure ought to pass upon them, & the Books thus seized to be openly burnt, else they would in a few months be sold openly again to corrupt the people, and no satisfaction at all given for this foul offence to the Church of England; which Archbishop Abbot confessed to be true, and said, he would take some Order in it: but by this Bishop's power there was nothing more done against the Licenser, Compiler or Book, which soon after was as publicly sold, as if it had neverbeene called in, to the perverting of many in their judgements, who knew not of this grand Imposture; now publicly discovered at the Lords Bar, by all the forementioned books themselves there produced, and the testimony of Master Prynne upon Oath: seconded by the Stationer's book of entries, and the testimonies of Master Spark, and Master Walley. Doctor Martin for this good service was presently after by this Bishop advanced to a great living, and likewise to the headship of Queen's College in Cambridge, instead of other punishment, Master Prynne for his pains, in directing this fraudulent dealing of the Bishop and his Chaplain, by way of revenge was soon after by this Bishop's means imprisoned in the Tower, and most severely censured in the Star-chamber, for his Book called Histrianastix (though Licenced by Authority) in which he made some mention of this imposture concealed from the 
Fol. 531. 532.  most: so fatal was it in those times for any man out of Conscience, or public ends, to oppose the Bishops Arminian designs, such a Stirrup to mount up to preferments to advance them.  
After this the Archbishop's Chaplain Doctor Haywood on the 26. of August 1634 licenced Book entitled, Collectiones Theologica, writ by Thomas Chune, and Dedicated to the Archbishop of Canterbury himself, in which he justified the Arminian Errors, and the Church of Rome to be a true Church, whereof there were two Impressions in one year, yet neither the Author nor Book once questioned, though publicly complained of by Doctor Bastwicke, at his Censure in the High-Commission, where the Archb. openly justified it. In the years 1636. and 1639. the Arminian Errors were defended by Bishop Montague in print, in his Pars. 1. &. 2. Originum Ecclesiasticarum; Gods Love to mankind, and by sundry others without control.  
On the contrary; Doctor Twisse his Book in answer of Arminius, though writ in Latin, was refused Licence by the Bishop and his Arminian Chaplains, Bray, and Baker, and his answers to Doctor Jackson and the Arminian Pamphlet entitled, God's love to Mankind, suppressed; some Lectures of Bish. Davenant, and Sermons of Doctor Clerk against the Arminians were likewise stopped at the Press, and not suffered to be printed with their other Lectures and Sermons. What Books against Montague and the Arminians were called in, suppressed, and the Authors, Printers, Dispersers of them severely prosecuted in the High-Commission, in the Years 1628. and 1629 We have already evidenced; Only we shall inform you or one or two Precedents more of later date. Doctor George Downham Bishop of Derry in Ireland publishing a Book in that Kingdom, against the Arminians, and the Totall and final Apostasy of the Saints from Grace, about the Year 1630. Some of them coming over into England, Bishop Laud caused a strict Letter to be written in his Majesty's name to Abbot Archbishop of Canterbury, for the calling in and suppressing it within the Realm of England, where it was accordingly seized on; and another Letter to Doctor Usher, Archbishop of Armagh, for the suppressing and seizing thereof in the Realm of Ireland; Which was manifested by the Docket Book in the signet Office where entreyes of those Letters are made in Aug. 1631. and by this Letter of Bishop, Usher to Bishop Laud, (found in his study at Lambheth endorsed with his own hand, and arrested by Master Prynne) which fully discovers, that he was the sole or principal occasion of his Majestices' Letters for calling in this Book; which he seconded with his own Letter to Bishop Usher for that purpose, who returned this answer to him.  
My most honoured Lord;  
THe 8th of October, I received your Letters of the 22. of August, etc. The last part of your Lordship's Letter concerneth the Bishop of Derryes' Book, for the calling in whereof the 15th day of October I received His Majesty's Letters, dated at Woodstock 
NOTE.  the 24. of August, whereupon I presently sent out warrants, and caused all the Books that were left unsent into England to be seized upon; What did pass heretofore in the Press at Dublin, I had no eye unto, because it was out of my province, and the care I supposed did more properly belong unto my brother of Dublin. But seeing His Majestic hath been pleased to impose that charge upon me: I will (God willing) take order that nothing hereafter shall be published contrary unto His Majesty's sacred direction. It seemeth Your Lordship did conceive, that my Lord of Derryes' book came out since the 
NOTE.  History of Gotteschalchus, whereas it was published above half a year before, whereby it came to pass, that all the Copies almost both in Ireland and England were dispersed before the Prohibition came forth, The matter is not new (as Your Lordship hath rightly observed) but was long since preached in Saint Paul's Church, when Doctor Bancroft was your Lordship's Predecessor in that See, at which time the Treatise of Perseverance was to have been published, with Doctor Downams' Lectures upon the 15th Psalm, at as the very end of that Book is partly intimated. And in the History of Gotteschalchus, Your Lordship may see your own observation fully verified, that after Prelates had written against Prelates, and Synods against Synods, these things could have no end, until both sides became weary of contending, But sure I am I have made Your Lordship weary longere this: and therefore it is high time now to end. Therefore craving pardon for that prolixity. I humbly take leave and rest,  
Your Honour's faithful Servant, jace Armachanus. Droghe damn Novemb. 8. 1631.  
By this Letter it is apparent, that this Prelate, whiles Bishop of London, exercised a kind of patriarchical Jurisdiction, for suppressing all Orthodox Books against the Arminians both in England and Ireland; and that his commands in this kind were punctually executed by those Archbishops in both Kingdoms, who should have most stoutly opposed his Arminian Innovations.  
About the Palsgraves' first coming into Engl. An. 1635. there was a Book printed, entitled the Palsgraves' Religion, containing the sum of the Religion professed in the Palatinate Churches, translated out of a printed Latin Copy; which Archbishop Laud caused to be strictly called in and suppressed, only because it glanced at the Arminian Errors: and bowing at the Name of JESUS, as not warranted by Phil. 29. 10. which was proved by the testimonies of Master Prynne, Michael Spark Senior and others.  
What policies (besides the forementioned Royal Declaration and Proclamation) this Arch-Prelate contrived and practised to suppress all preaching against Armianisme in the Universities and elsewhere, we shall next discover and make good by evidences under his own hand.  
In the year 1629. soon after the dissolution of the Parliament Bishop Laud presents to His Majesty a Paper written with his own hand (the original whereof was seized on in his Study at Lambeth by Master Prynne, and produced at the Bar) thus entitled by him. Considerations for the better settling of the Church Government: whereof the third consideration was this.  
That His Majesty would be Graciously pleased to command the Lords the Bishops that they give charge in their Trieniall Visitations and at other times, both by themselves and by the Arch-Deacons, that the Declaration for settling the Questions in difference be strictly observed. And that His Majesty would be Graciously pleased once in half a 
NOTE.  year, to call for an account of all or so many of these, as in Wisdom shall think fit. These considerations were immediately after published, & sent to every Archbishop and Bishops to be strictly put in execution as his Majesties own Instructions; when as in truth they were no other, but the Bishops, contrived by him alone, as the original Copy, written, and another Copy corrected afterwards with his own hand together with the Bishop of bristols Letter to him, dated Febr. 9 1629. to resolve some Queries touching these Instructions concerning the Lecturers in Bristol, infallibly manifest. So that His Majesty was here the Bishop's mere Instrument to promote his Arminian and popish designs.  
These Instructions were published in most Diocese by the Bishops, but more solemnly in London-Diocesse by this Bishop, who summoning all the Ministers and Lecturers about the City of London, to London house, made a solemn Oration to them wherein he pressed the necessity of these Instructions of his Majesty for the good of the Church, and their cheerful obedience to them, and withal sent letters to every Archdeacon in his Diocese to publish them to all the Clergy, and to give an exact account to him how they were observed at the end of their several Visitations; especially the third Instruction: For keeping the King's Declaration, that so differences and questions may cease, inserted into these Letters with his own hand, as appeared by the Original Copy found in his Study.  
Soon after this Mr. Mady the Lecturer at Christ-Church in London, delivering this Doctrine in a Sermon there. That Election was not Universal and Common, but 
Mr. Madyes' case.  special and peculiar, belonging to some: And, That the Principal and efficient cause of Election was the will and Love of God, and not any merit, or foreseen faith or works of man, which he manifested by some Scriptures & Fathers, this Bishop upon information hereof, convented him before him for this Orthodox Doctrine the 10. of March 1630. for that contrary to the King's Proclamation, he had treated of Predestination and the forementioned points: Whereupon the Bishop by an Act of Court (found among his other Papers by Mr. Prynne) prohibited him to Preach any more within his Diocese, and admonished him to obey this his Lordship's Order. And Doctor Cornelius Burges, about the same time, for using only this Passage in a Sermon on Col. 2. 7. If your Minister preach Popery or ARMINIANISM you may change your dwellings and not trouble the Peace and Order of the Church, was convented before the Bishop, enforced to deliver in the Copy of his Sermon, and much molested: and Mr. White, with sundry others suspended, for lightly touching upon some points relating to Arminianism, though agreeable to the Scriptures, and 17. Article of our Church.  
As he thus proceeded in his Diocese, so he was far more violent in this kind in our Universities, especially in Oxford where he was Chancellor, of which we shall give you these few instances.  
One Mr. Thomas Hill of Hart-hall in Oxford on the 24. of May 1631. Preaching at Saint mary's Church there on James 1. 16. let fall these Passages in his Sermon: And 
Mr. Hill● Case.  here were my time and learning parallel to my Zeal, what a tempting doth present itself, to show how rashly (that I say not cruelly) our Pelagian Votaries, have handled the Decrees and Statutes of the King of Heaven: But they are to be mischieved into honour (but no matter how) which tempts them to disrelish sound Doctrine on no other ground than did David because the Lords do not favour it. 1. Sam. 29. 6. Scriptures they use worse than the Turks do Christians at Tunis, enslave it to the vassalage of the foulest error, and according to their most current garb employ it to defend Popery, or as bad, PELAGIANISME etc. Popish Darts whet a freshon a Dutch Grinston, have pierced deep. and without speedy succour will prove mortal. I am persuaded these late transmarine T●nets had not been so jolly and brief among us, nor the opposite truth so Diametrally condemned by many, had they first made proof of these points in their own retired and serious contemplations.  
For these slight glances against the Arminians (the Copy whereof was sent up to Bishop Laud, seized among his Papers, and endorsed with his hand;) by his procurement Mr. Hill was convented before the Vicechancellor & heads of Houses, and enforced to make a public submissive Recantation upon his knees, in a full Convocation held the 16. of july 1631. recorded in the University Register. f. 35. to this effect I Thomas Hill do freely and sincerely acknowledge before this Venerable Assembly of Convocation, that in a Sermon lately by me Preached in Saint mary's, I did let fall divers scandalous speeches, partly in opposition to his Majesty's Jnjunctions, by odious justling together of certain factions in the Church, and imputing Pelagianism and Popery to the one side, Partly in disparagement of the present Government of State and Church, by making foul and erroneous Opinions, the readiest way now adays, to preferment etc. All 
NOTE.  which passages in my Sermon I confess to have given just offence to the University, and to deserve the sharpest of Censures. Wherefore with all humble submission, I beseech the whole University represented in this Venerable House, to pass by this my woeful error, undiscreet and misguided zeal, And do faithfully promise hence forward to abstain from all such scandalous aspersions and intimations, as tending only to the disparagement of our Church, and the distraction and detriment of the University. And this my submission I humbly crave may be accepted, which I do here make willingly, and from my heart with true sorrow for what is past.  
Thomas Hill.  
Upon this submission and Recantation, the Arminian faction in Oxford grew very 
Mr. Fords. Mr. Thornes. and Master Hodges' Cases.  bold, and having the both Chancellor and Vice-Chauncellor of their party, vented their errors publicly both in the Pulpit & Schools without any public check; whereupon one Mr. Thomas Ford of Magdalen Hall, Mr. Giles Thorn of Bailioll College, and Mr. Giles Hodges of Exeter College, moved with a pious zeal and indignation against their insolences, in june and july, 1631. in their Sermons at Sr. mary's used some bold expressions against the Arminians and their errors, under the Titles of Pelagians and Demi-Pelagians; for which being convented before the Vicechancellor, Doctor Smith, and others of the Arminian party, as Offenders against the King's Instructions; and being ordered to bring in the Copies of their Sermons to him, when those who preached Arminianism, were neither questioned nor reproved, but applauded, advanced for it, they thereupon perceiving the Vicechancellors partiality and Injustice, appealed from him to the Proctors (as they might do by the University Statutes) who received their appeals. Hereupon Bishop Laud complains of their Appeals to the King, who on the 23. day of August following, heard the whole business at Woodstock, where, (by the Bishop's procurement there present) these three young hopeful Divines were ordered to be expelled the University, and the two Proctors for receiving their Appeal, deprived of their places (a Precedent with out parallel in any former Age) whereupon they were all three in full Convocation on the 26. of August, accordingly banished & expelled the University as was evidenced by the sentence of their Banishment and deprivation, recorded in the University Register. fol. 32. to 39  
That this sentence of theirs was the Bishops own Act, was manifested by the Copies of their Accusations, by transcripts of their Sermons found in his Study, endorsed with his own hand, by their several Petitions to him for restitution to the University & likewise by these Passages in his Diary: Days of observation to me, The great hearing of the Oxford disorders at Woodstock by King Charles August 23. 1631. (A sentence so grateful to him, so advantageous to the Arminian faction, that both in his Diary, and Book of private Devotions, he make; the day on which it was given, a kind of Anniversary holy day, of special observation to him) After which it thus follows in his Diary.  
August 23. 1631. In this June and July, were the great disorders by appealing from Doctor Smith, than Vicechancellor, the chief ringleaders were Mr. Ford of Magdalen Hall, and Mr. thorn of Baylioll College: The Proctor's Mr. Atherton Burch and Mr. john Doughty received their Appeals, as if it had not been Parturbatio pacis, etc. The Vicechancellor was forced in a Statutable way to appeal to the King. The King with all the Lords of his Council then present, heard the Cause at Woodstock, Aug. 23. 1631. being Tuesday in the afternoon, The sentence upon the hearing was, That Ford, thorn, and Hodges of Exeter Coll: should be banished the University: And both the Proctors were commanded to come into the Convocation House and there resign their Office, that two others might be named out of the same Colleges, Doctor Prideaux Rector of Exeter College, and Doctor Wiskinson Principal of Magdelen-Hall, received a sharp Admonition for their misbehaviours in this business, (viz. for opposing the Arminian party, and favouring these Orthodox Scholars, being of their own Houses.)  
True it is, that after this sentence of Banishment pronounced and executed against these parties, one of them, to wit, Master Hodges, upon his most humble Petition to His Majesty, and submission to the Archbishop, with promise to be his faithful obsequious Votary for the future, was restored to the University for one years' space, only as a Probationer, to bewail his offence and learn obedience, yet upon these two harsh conditions.  
First, That he should make a public Recantation Sermon in Saint Mary's Church in Oxford before the University, confessing his great offence in preaching contrary to His Majesty's Declaration; which he did accordingly on the first of January following, the Copy of which Sermon he sent up to the Bishop, in whose Study it was seized:  
Secondly, That he should make this ensuing submission and Recantation in the Convocation House before the whole Assembly of the Doctors, Proctors, Regent, and non-regent Masters, on his bended Knees, and with a mind officiously devoted; which he did accordingly; 15. Decem. 1631. as is manifest by the University Register, where his submission is recorded in these words, Fol. 42.  

I William Hodges do freely and sincerely acknowledge before this venerable Assembly of Convocation, that in a Sermon by me preached in Saint Maries upon the 26. of June last passed, I fell upon the delivery of those points which by His Majesty's Royal Injunctions were forbidden me to meddle withal, and therein I with hearty sorrow confess, that I did let fall some passages which might be taken to the disparagement of the Government of the Church, in making Erroneous and heretical opinions, the way to preferment. All which with the main currant of my discourse might sound to sedition in the ears of the present Assembly. By this my great and unexcusable offence, I do freely acknowledge, that I have deserved the sharpest of censures and severest of punishments. And therefore that his Royal Majesty hath justly rewarded me forth same, it being an offence of so high a nature. And I have nothing at all to plead, but the Royal Mercy of my Gracious Sovereign for my restitution to this famous University. This my confession and submission, I do most humbly tender to the favourable acceptance of this venerable house, craving the pardon, as of the University in general, so more specially of our most Honourable Chancellor, whom with all humility, I beseech to present this my acknowledgement unto his Majesty's sacred hand, as the pledge and engagement both in present, and for the future, of my readiest obedience.  
William Hodges.   
This done, after a full years' probation and bewailing of his disobedience, he was upon his Petition to His Majesty fully restored, and his censure at Woodstock discharged, as the University Register manifests, which records both his Petition, and Restitution. pag. 50. 51.  
Master thorn likewise made a most submissive Petition to the Archbishop, desiring his favour pardon, and readmission to the University, but yet he found no fruits thereof. As for Mr. Ford; he refused to make any addresses to him and returning into Devonshire, some friends of his intended to elect him for their Lecturer, or Vicar it, the Town of Plymouth; of which the Bishop being informed presently procured a Letter from His Majesty, to the Major and Corporation of Plymouth not to choose Mr. Ford for their Lecturer or Vicar upon any terms, under pain of his Royal displeasure; and another Letter to the Bishop of Exeter, not to admit him to be their Lecturer or Vicar, in case they should elect him, notwithstanding His Majesty's Letter; as appears by the Docquet Book in the Privy signet Office, September 1631. Wherein we find these two Entries.  
A Letter to the Major and Aldermen of Plymouth, requiring them to forbear, either to make any election of one Thomas Foard unto the Lectureship of that Town, or any ways to assist him in procuring the Advowson of the Vicarage there; be being lately expelled the University of Oxford, for a notable disobedience by him showed, procured by (the Bishop of London) dated 12. Sep. 1631.  
A like to the Lord Bishop of Exeter, signifying His Majesty's pleasure, that in case the said Thomas Foard should be elected to the said Lectureship, or procure the said Advowson, he do not give any approbation thereof; procured, ut supra, dated 12. Septem. 1631.  
These Letters were drawn by the Bishops own direction, not by the Secretary of State, or Clerks of the Signet, being not entered at large in the Letter Signet Book, but only this note of them entered in the Docquet Book, by which his implacable transcendent malice appeared against the opposites to Arminianism, that not satisfied with their unjust banishment out of Oxford, he endeavoured by indirect means to hinder them from Ecclesiastical preferments in the Church, whereas he advanced those of the Arminian faction to places of highest eminency in the Church, as we shall manifest in due season.  
After these severe proceedings against these Anti-Arminians in the University, the Arminians there grew very numerous, insolent, few or none dating to oppose them but Doctor Prideaux, with two or three more in some passages in their Sermons, for which they were presently questioned by the Arminian Faction, and enjoined public Recantations; witness the Recantation of William Hobbes Fellow of Trinitio College, the 25. of January 1632. for preaching against falling from Grace, contrary to the intent and purpose of His Majesty's Declaration, in a Sermon on a Tuesday at St. Mary's; Recorded in the Oxford Register f. 54 The Recantation of Master Thomas Cook of Brasenose the 19th of July 1634. for using some passages in a Latin Sermon in Saint mary's, which by consequence might imply connivency and partiality in the Vicechancellor (Doctor Duppa) towards some of the Arminian party, that had 
NOTE.  violated the King's Edicts, concerning such points of controversy as are forbidden; Registered in the University Register, pag. 90. with the convention and submission of Master Kichard Kilby, of Lincoln College, before Doctor Bayley, Vicechancellor and others, March 13. 1637. for reviving some controversies concerning Arminianism, contrary to His Majesty's Declaration; entered in the University Register, fol. 152.  
About September 1632. there were some Satirical Verses scattered abroad in Oxford against the Arminians, thus entitled. The Academical Army of Epidemical Arminians: To the tune of the Souldieur; wherein Doctor Corbet Doctor Duppa, Doctor jackeson, Doctor Marsh, Doctor Turner with others, of the Arminian faction were mentioned, and Bishop Laud as their General, who receiving a Copy of them, December 19 1632. writ this endorsment on it. Oxford Libel against such as they will needs call Arminians; Who were all backed by Bishop Laud their grand Patron, and preferred to the highest Ecclesiastical preferments.  
How the Arminian party prevailed in the University of Cambridge, by this Archprelates abetment, so far as to procure Barrets Recantation of the Arminian Tenets (solemnly made in that University, in 37. of Q. Elizabeth's Reign, and then printed) to be razed out of the University Register, where it was Recorded, and to prosecute Mr. Bernard whom he caused to be censured & ruined in the High-Commission for preaching against the increase of Popery and Arminianism (of which hereafter) is so well known to most, that we shall not insist upon it, most of the heads of Houses there (as Doctor Brookes, Doctor Beale, Doctor Martin, Doctor Paske, Doctor Cousins, Doctor Lany, &c) being professed Arminians, and this Archbishop's Creatures to prosecute his designs.  
How diligent the Bishops were, by colour of His Majesty's Declarations, and Instructions, to suppress all preaching against all Arminianism in their Diocese by this Archprelates instigation, will appear by their printed Visitation Articles, for this purpose; particularly, by the Articles of enquiry, and direction for the Diocese of Norwich, in the first Visitation of Rich. Montague, Bishop of that Diocese, An. Dom. 1638 Tit. 5. Artic. 22. in Churchwardens. Doth your Minister commonly or of set purpose in his popular Sermons full upon those much disputed and little understood doctrines, of God's eternal Predestination, of Election antecedaneous, of Reprobation irrespective without sin foreseen, of Freewill, of Perseverance, and not falling from Grace, points obscure, unfoldable, unfoordable, untractable, at which that great Apostle stood at gaze with, Oh the height and depth of the riches of the Wisdom and knowledge of God how unsearchable are his judgements, and his ways past finding out? Rom. 11. 33. By the Archbishop's Injunctions prescribed to them in His Majesty's Name, whereof this was one. That they should take special care that no Minister nor Lecturer in their Diocese should preach upon the prohibited controverted points, contrary to His Majesty's Declarations and Instructions; and that they should give an yearly account to the Archbishop of their proceedings herein, which they did accordingly; By means whereof the Arminian Errors were freely vented in all Dioceses, without any public opposition, and those who out of zeal to truth durst open their mouths to refuse them, were silenced, suspended, and brought into the High Commission by this Archbishop's practice, to their undoing; whiles the Arminians, on the contrary, had free liberty to broach their Erroneous Tenets, without control, and were advanced to the greatest benefices, and Ecclesiastical Dignities.  
Besides this Arch-prelate not satisfied with propagating these dangerous Arminian Novelties throughout the Realm of England, endeavoured to infect by degrees the whole Church of Irel, therewith. To which end he not only caused Bishop Downehams' book, of perseverance; there printed against the Arminians to be suppressed (as you heard before) but the very Articles of the Church of Ireland made in a full national Synod and Convocation held at Dubline, 1615. and ratified by King james (wherein all the Arminian Errors are terminis terminantibus condemned as Erroneous,) to be repealed; the L. Deputy Wentworth, by high hand (being but the Archbishop's instrument herein) enforcing the Convocation at Dublin. a, 1634. by sundry threatening Messages full fore against their wills, to condescend to the repealing of them under pretext of establishing the 39 Articles of the Church of England, (comprised in the former) for the only Articles of that Church for Unity and Uniformity sake; as was attested by Dr. Hoyle, a Member of that Irish Convocation at the Lords Ear, & long since published in print with the Archbishop's privity, if not command, by Dr. Heylin, in his History of the Sabbath, Part. 2. chap. 8. sect. 9 pag. 259. in these very terms. And here unto they were encouraged a great deal the rather: because in Ireland, what time his Majesty's Commissioners were employed, about the settling of that Church, Anno 1615. there passed an Article which much confirmed them in their courses, and hath been often since alleged to justify both them and their proceedings: the Article is this; The first day of the week which is the Lords Day, is wholly to be dedicated to the service of God, and therefore we are bound therein to rest from our common and daily business, and to bestow that leisure upon holy exercises, both private & public. What moved His Majesty's Commissioners to this strict authority, that I cannot say, but sure I am, that till that time, the Lords day never had attained such credit, as to be thought an Article of the faith, though of some men's fancies. Nor was it like to be of long continuance, it was so violently followed; THE WHOLE BOOK BEING NOW CALLED IN, and in the place thereof, the Articles of the Church of England confirmed by Parliament in that Kingdom, Anno 1634.  
Uniformity with the Church of England was the pretence for revoking these Articles, but the real cause was, because they defined in terminis, The Pope to be Antichrist; the Church of Rome to be no true Church, the Lords day to be totally sanctfied, and all the Arminian Tenets to be erroneous, contrary to the established Doctrine both of the Church of England and Ireland. Grand obstacles to this Arch-Preltats Popish 
NOTE.  designs, and therefore necessary to be set aside. These Articles being thus repealed, the Archbishop soon after sent over Master Chapple (the most notorious seducing Arminian in the whole University of Cambridge) into Jreland, to be Precedent of the College of Dublin there, to poison that University with his Arminian Drugs, which he there publicly vented, as Dr. Hoyle (Divinity Reader in that University) attested upon Oath, who had frequent contestations with him concerning the same: This Chapel joining with Dr. Bramhall Chaplain to the Lord Deputy Wentworth (a professed Arminian who managed all the Ecclesiastical affairs of that Church under the Archbishop and Lord Deputy) raised a great party there to oppose and suppress the truth.  
What influence this Arch-Prelate likewise had upon the Prelates and Clergy of Scotland, and how far he proceeded in introducing Arminianism & by it Popery into the Church of Scotland, is so largely demonstrated by M. Baily, in his Canterburians selfe-conviction, the last Edition, that we shall not here insist upon it.  
And thus we have given you a true and Copious Evidence of this Archprelates endeavours to undermine our established Religion by introducing fomenting dangerous Arminian Errors in all our three Kingdoms, of purpose to Usher Popery into them by insensible degrees through this jesuitical devise.   

We shall now proceed to his varius attempts and endeavours to undermine the established 
The Archbishop's various Attempts and Endeavours to undermine our established Protestant Religion, and introduce Doctrinal Popery into our Church.  Protestant and advance the Romish Religion in our Churches, by introducing, broaching maintaining printing, publishing all kind of Doctrinal points of Popery, by suppressing Books and purging out Passages against them in old and new writers; by promoting protecting the Propugners, discouraging, persecuting the oppugners of Popish Assertions, Sermons, Pamphlets, and sundry other practices.  
The Authorising Printing dispersing Popish Books Doctrines and prohibiting contrary Impressions to refute them, being the most pernicious destructive prevalent project of all others to undermine Religion seduce corrupt both the present and future Generations with Popish Errors and set up Popery in its full vigour, we shall begin with this Archbishops various practices, concerning the Authorising, printing, dispersing of Popish, prohibiting, suppressing purging corrupting Orthodox Books, against Popery; wherein he directly traced the Popish Prelates & Jesuits footsteps.  
The Pope with Popish Prelates and Jesuits being Masters of the printing Presses in most parts, had four principal ways to advance Popery, and suppress the Protestant Religion, in relation only to printing.  
The first was to Licence and print sundry Books and Discourses from time to time upon all occasions in defence of their Erroneous Popish Tenets against the Protestants.  
The second, to prohibit sundry special Treatises against Popery to be printed, reprinted, dispersed, or read; and to seize on and suppress them in all places with greatest diligence when printed.  
The third, to purge out the principal Passages, Motives, Invectives against Popery and its abuses in all old printed Books, ere they should be reprinted; and out of all new Books tendered to the Press, before they could gain Licence to pass it.  
The fourth, to punish the Authors, Printers, dispersers of any prohibited or unlicensed Books against Popery, with the severest censures: all which is abundantly evident, by their several Indices Librorum Prohibitorum, and Librorum Expurgandorum by the Provincial Council of Sennes, Anno 1528. Apud Surium Concil: Tom. 4. p. 718. to 723. Laurentius Bochellius, Decreta Ecclesia Gall, lib. 1. Tit. 10. De Libris vetitis, cap. 1. to 29. The Statute of 34, and 35. H. 8. c. 1. Master Fox his Acts and Monuments, the old Edition, pag. 536. 573. 680. 450. 1335. etc. Dr. james his Index Generalis Librorum prohibitorum a Pontifieijs, etc. Oxon 1627. Antoniuses Posse●ini Bibliothesa selecta, with sundry others;  
The Archbishop in imitation of this their policy, first of all engrossed the sole power of licensing all new Books of Divinity into his own, his Chaplains and Creatures hands, so as nothing could pass the Press with public approbation but by his or their precedent approbation, without danger of ruin to the Authors, Printers, Stationers, Venders, Dispersers. And because he feared and experimentally discerned that when Stationers or Printers were restrained to print new Books against Popery, they would presently fall to reprint old ones formerly licenced by Authority; to prevent this inconvenience to the Popish party, he procured this ensuing Decree of his own contriving, to be ratified by the Lords in the Star-chamber, than sent it to the Stationers to print, and commanded them punctually to observe it, whereby he Monopolised the sole power of authorising Divinity Books for the Press to himself and his Agents; and restrained the reprinting of all Books, though formerly printed by Authority, without a special review, and relicencing of them, by him and his Chaplains.  
This Decree was entitled.  
A Decree of Star-Chamber concerning Printing, made the first day of July, 1637. Imprinted at LONDON by Robert Barker, etc. 1637.  
This Decree in the Printed Order of Star-chamber prefixed thereunto, is Expressly alleged, to be drawn, and Penned by the advice of the most Reverend Father in God the Lord Archbishop of Canterbury his Grace, the Right Honourable and Right Reverend Father in God the Lord Bishop of London, Lord High Treasurer of ENGLAND, and of the Lord Keeper, the Lord chief Justices, and Lord chief Baron, when it was the Archbishop's project only, who sent it to the Press, the others names being used only for conformity, as M. Walley & others attested upon Oath: We shall rehearse only such clauses thereof as are most observable & pertinent to our purpose.  
2. Jtem. That no person or persons whatsoever, shall at any time print or cause to be imprinted, any Book or Pamphlet whatsoever, unless the same Book or Pamphlet and also all and every the Titles, Epistles Prefaces, Proems, Preambles, Introductions, Tables, Dedications and other matters or things whatsoever thereunto annexed, or therewith imprinted, shall be first lawfully licenced and authorized only by such person and persons as are hereafter expressed, and by no other, and shall be also first entered into the Registers Book of the Company of Stationers; upon pain that every Printer offending therein, shall be for ever hereafter disabled to use or exercise the Art of Mystery of Printing, and receive such 
NOTE  further punishment, as by this Court, or the high Commission Court respectively, as the several causes shall require, shall be thought fitting.  
That all other Books, whether of Divinity, Physic, Philosophy, Poetry, or what soever, shall be allowed by the Lord Archbishop of Canterbury, or Bishop of London for the time being, or by their appointment, or the Chancellors, or Vicechancellors of either of the Universities of this Realm for the time being.  
Always provided, that the Chancellor or Vicechancellor of either of the Universities shall Licence only such Book or Books that are to be printed within the limits of the Universities respectively, but not in London or else where, not meddling either with Books of the common Law, or matters of State.  
5. Item, That every Merchant of books, and person, and persons whatsoever, which doth or hereafter shall buy, import, or bring any book or books into this Realm, from any parts beyond the Seas, shall before such time as the same book or books, or any of them be delivered forth, or out of his, or their hand or hands, or exposed to sale, give, and present a true Catalogue in writing of all and every such book and books unto the Lord Archbishop of Canterbury, or Lord Bishop of London for the time being, upon pain to have and suffer such punishment for offending herein as by this Court or by the said high Commission Court respectively, as the several causes shall require, shall be thought fitting.  
6. Item, That no Merchant or other person or persons whatsoever, which shall import, or bring any book or books into the Kingdom, from any parts beyond the Seas, shall presume to open any Dry. Fats, Bales, Packs, Mands, or other Fatdalls of Books, or wherein Books are: nor shall any Searcher, Waiter, or other Officer belonging to the Custom. House, upon pain of losing his or their place or places, suffer the same to pass, or to be delivered out of their hands or custody, before such time as the Lord Archbishop of Canterb. or Bishop of London, or one of them for the time being, have appointed one of their Chaplains, or some other Learned man, with the Master and Wardens of the Company of Stationers, or one of them, and such others as they shall call to their assistance, to be present at the opening thereof, and to view the same: And if there shall happen to be found any seditious, schismatical or offensive Book or Books, they shall forthwith be brought unto the said Lord Archbishop of Canterbury, Lord Bishop of London for the time being, or one of them, or to the High Commission Office, to the end that as well the Offender or Offenders may be punished by the Court of Star-chamber, or the High Commission Court respectively, as the several causes shall require, according to his or their demerit; as also that such further course may be taken concerning the same Book or Books, as shall be thought fitting.  
It is further Ordered and Decreed, that no Merchant, Bookseller, or other person or persons whatsoever, shall imprint, or cause to be imprinted, in the parts beyond the Seas, or elsewhere, nor shall import or bring, nor willingly assist or consent to the importation or bringing from beyond the Seas into this Realm, any English Books, or part of books, or books whatsoever, which are or shall be, or the greater, or more part whereof is or shall be English, or of the English tongue, whether the same Book or Books have been here formerly printed, or not, upon pain of the forfeiture of all such English Books so imprinted or imported, and such further censure and punishment, as by this Court, or the said High Commission Court respectively, as the several causes shall require, shall be thought meet.  
18. Item, That no person or Persons, do hereafter reprint, or cause to reprinted, any book or books whatsoever (THOUGH FORMERLY PRINTED WITH LICENCE) without being revived; and a new Licence obtained for the reprinting thereof. Always provided, that the Stationer or Printer be put to 
NOTE.  no other charge hereby, but the bringing and leaving of two printed Copies of the Book to be printed, as is before expressed of written Copies, with all such additions as the Author hath made.  
XXIV. Item, The Court doth hereby declare their firm resolution, that if any person or persons, that is not allowed Printer, shall hereater presume to set up any Press for printing or shall work at any such Press, or set, or Compose any Letters to be wrought by any such Press; he, or they so offending, shall from time to time, by the Order of this Court, be set in the Pillory, and Whipped through the City of London, and suffer such other punishment, as this Court shall Order or think fit to 
NOTE.  inflict upon them, upon Complaint or proof of such offence or offences, or shall be otherwise punished, as the Court of High Commission shall think fit, and is agreeable to their Commission.  
XXV. Item, That for the better discovery of printing in Corners without Licence: The Master and Wardens of the Company of Stationers for the time being or any two Licenced Master Printers, which shall be appointed by the Lord Archbishop of Canterbury, or Lord Bishop of London for the time being shall have power and Authority, to take unto themselves such assistance as they shall think needful, and to search what Houses and Shops (and at what time shall think fit) especially Printing Houses, and to view what is in Printing, and to call for the Licence to see whether it be Licenced or no and if not, to seize upon so much as is printed, together with the several Offenders, and to bring them before the Lord Archbishop of Canterbury, or the Lord Bishop of London for the time being, that they or either of them may take such further Order therein as shall appertain to Justice.  
The Archbishop and his Confederates having accroached by colour of this Decree the sole power of the Press into their hands, which they usurped, without any such pretext of Authority, long before the passing thereof, began after the Popish guife, in imitation of the Pope and Popish Inquisitors.  
First, to prohibit the reprinting and sale of sundry Orthodox Books formerly printed and sold by Authority, of which we shall give you sundry notable instances. One of the first Books we find prohibited by the Popish Prelates in England, in King Henry the 8. his Reign; was the Bible and New Testament in English of Tyndall● translation, and all other English Bibles and Testaments having any Annotations or Preambles, which were ordered to be out and blotted out of the said Bibles and Testaments in such sort, as they could not be perceived or read, under pain of forfeiting 40s. for every such Bible with Annotations, or preambles, as you may read in the Statute of 34. and 35. H. 8. cap. 1. and in Master Fox his Acts and Monuments, pag: 635. 621. Whereupon those Annotations and Preambles were cut and blotted out accordingly in sundry old Bibles yet extant. Yea the first Book in the Roman Indices, Librorum prohibitorum, in Foreign parts, is the Bible of some Translations (especially Bibles in the Vulgar Tongue with Notes, and Prologues, the Bibles of Rob. Stephanus, Vatablas, ●agnine, & others, (though Papists) with the Arguments of Raynerius upon the Psalms expressly ordered to be expunged, as you may read in the Index Librorum Expurgatorum, set forth by Gaspar Quiroga Archbish. of Toledo, General Inquisitor of Spain, Salmuri 1601. p. 7. to 18. 151. to 152. in Bochellus Decreta Ecclesia Gal. l. 1. Tit. 10. Delibris vetitis, c. 1. 11. Dr. james his Index Generalis Librorum prohibitorum, with others. So one of the first Books most strictly prohibited to be printed, imported or sold, by this Archb: was the English Geneva Bible with Marginal Notes and Prefaces, though printed here in Engl. not only without the least restraint, but Cum Privilegio 
NOTE.  Regia Majestatis, during all Q. Elizabeth's and K. James their Reigns, by the Queens and Kings Printers, and since our Printers have neglected to reprint them for fear of hundering the sale of Bibles of the last Translation without Notes, they have been sold without any contradiction till this Archbishop began to domineer; yet no sooner was he advanced to his Papal See, but the printing, importing and sale of all these Bibles with Notes was most strictly inhibited, the Bible's searched for, seized, confiscated, the importers and Sellers of them imprisoned, vexed, and some of them ruined in the High-Commission Court. Michael Spark Senior, deposed, that himself, and sundry other Stationers had divers of their English Bibles with Notes seized and taken from them by the Archbishop's means, which were commonly sold before his time, without restraint, but contradicted and suppressed by him; and that himself with divers others had been prosecuted in the High-Commission for selling of Bibles with Notes, and some imprisoned and fined for this cause. Mr. Prynne, produced an Abstract of a Letter dated Septem. 30. 1633. from Sir William Boswell, (His Majesty's Agent in the Low-Countries,) endorsed with Mr. Dells hand, and found in the Archbishop's Study, wherein among other accounts of his good services for the Archbishop, he certified His Grace, that there had been two Impressions of English Bibles at Delfe, and Amsterdam, with the Geneva Notes, etc. Whereof he might be pleased to make such use as seemeth best for suppressing the abuse at home, whether they are likewise 
NOTE.  transported under pretence of White-paper, And April 14. 1638. he received another Information out of Holland from I. S. endorsed with Master Dells hand, concerning the Printing of English Bible's there in Quarto and Folio, with Notes in the Margin, intended to be transported thence into England. A clear Evidence, that his Grace was the Original cause of suppressing these Bibles, not only at home but in sovereign parts, and all for fear the Notes in them should overmuch instruct the people in the knowledge of the Scriptures; which Notes though highly esteemed of in all reformed Churches, and printed not only with their Latin Bibles, but with the English, French, Dutch, Germane, and Italian Bibles in vulgar use among them, and in the Folio Bible printed in Scot 1610; yet now they must be totally prohibited, 
NOTE.  suppressed only in England, by this Popish Prelate, though here formerly printed Cum Privilegio, and freely vended, read, approved, used in our Church for above 60. years' space together. How much Impiety, and Popery lies coucked in this notorious fact of his (not to be paralleled by any Protestant Prelates, but Popes and Popish Prelates only whom he imitated herein) we must humbly submit to Your Lordships and all Protestants considerations.  
In the Year 1631. William Beale, Servant to Master Henry Gellibrand, Professor of the Mathematics at Gresham College London, set forth an Almanac for that Year, by His Master's Approbation, printed for the Company of Stationers, agreeing with the Calendar before Master Fox his Acts and Monuments printed oft times by public Authority, without the least exceptions both in Queen Elizabeth's. King James, and King Charles Reigns, in which Almanac the names of the Popish Saints Canonised by Popes and thrust into our Kalendars were omitted, and the names of real Saints and Martyrs mentioned in the Book of Martyrs, inserted, just as they are in Master Foxes his Calendar: This Prelate being then Bishop of London taking great exceptions against this Almanac, brought both Mr. Gellibrand and his man into the High Commission for compiling and publishing it, where he prosecuted them with great violence. At the hearing of the cause, it appearing to the Court, that it was Verbatim the same with Mr. Fox his authorised Calendar, and that some Almanacs of this kind had formerly been printed, as tending only to the honour of our own real Martyrs, and the disparagement only of false Popish Saints, Master Gellibrand was acquitted by Archbishop Abbot, and the General Vote of the High-Commission Court, none censuring him but this Bishop: who perceiving Master Gellibrand to be acquitted, He thereupon stood up in a great passion, and publicly informed the Court, That the Queen herself sent for him, and specially complained to him against this Almanac, which gave great offence to those of her Religion; and desired 
NOTE.  him to prosecute the Author of it, and suppress the Book; and therefore he hoped he should not pass unpunished in this Court; yet notwithstanding the Court acquitted him: Hereupon the Bishop stood up again in a fury, and said to Mr. Gellibrand, Sir, Remember you have made a Faction in this Court, for which you ought to be punished; and know that you are not yet discharged hence, I will sit in your Skirts, for I hear you keep Conventicles at G●esham-Colledge after your Lectures there. Whereupon he gave Order for a second prosecution against him in the High-Commission, which so afflicted this good man, that it put him into a Fever fit, whereof he died. And because the Bishop could not procure Master Gellibrand to be censured, and this Almanac burned as he desired, the Papists thereupon bought up most of them and made them Martyrs, by burning them in the fire. All which was deposed at the Lords Bar by Mr. Gellibrand of Bread-street London, and ready to be attested by sundry others, had not the Bishop himself acknowledged the truth thereof.  
In this Evidence there are four things very remarkable.  
FIrst, That this Bishop was so shameless as to profess in open Court, that in this, Prosecution of Master Gellibrand, he was but the Queens and Papists Agent 
NOTE.  proceeding thus against him at their special request.  
Secondly, That he was extraordinary violent, if not extremely irregular and unjust in this prosecution, making no Conscience to ruin a Learned Pious Protestant, without any just Cause, to pleasure the Papists, notwithstanding he was generally acquitted by the Court.  
3ly. That when he could not have his will of this innocent Gentleman one way, he meditared present revenge another way & proclaimed it in open Court, charging him with raising a Faction in the High-Commission Court, when as his fellow Commissioners would not concur with him in his Factious prosecution to gratify the Papists.  
4ly. That he bore an extraordinary affection to Popish, but an extreme inveterate malice to true Protestant Saints and Martyers, because he was so far incensed against Mr. Gillibrand and his Almanac only for omitting the names of false Popish Saints and Martyrs, and placing the names of our real Protestant Martyrs in their stead: the truth whereof was then further manifested at the Bar by a memorable Passage in Doctor John pocklington's Altar Christianum, licenced by Doctor Bray, the Archbishops own household Chaplain (as appears by the printed Approbation prefixed to it, and perused by the Archbishop himself, who ordered it to be printed) of which book there being two editions, Mr Pryn found both of them curiously guilded, and bound up in the Archbishops Study at Lambheth, in both of which this Passage remained uncorrected, unexpunged, wherein the Calendar before the Book of Martyrs (which Mr. Gellibrand imitated) with our Godly Martyrs are most grossly railed against, censured, traduced as Traitors, Murderers, Rebels, Heretics, and the Popish Saints, in whose places they were inserted, proclaimed to be, the holy Martyrs and Confessors of jesus Christ, whose names are written in heaven, in these very terms, which you may find in the first Edition, Pag. 92. and Edit. 2. Pag. 114. This was the holy and profitable use of these Diptickes, much like the List of persons CENSURED BY HOLY CHURCH, called WITH SOME REPROACH OF TRUTH AND 
NOTE.  CHRISTIAN RELIGION, Catalogus testium Veritatis (collected into one volume by Flacius, Illericus, and enlarged since by others:) And as unlike a CALENDAR that I have seen, (to wit, that before Mr. Fox his Acts and Monuments) wherein THE HOLY MARTYRS, AND CONFESSORS OF JESUS CHRJST (who had not only place sometimes in these diptychs, but WHOSE NAMES ARE WRITTEN IN HEAVEN) ARE RAZED OUT, AND TRAITORS, MURDERERS, REBELS, AND HERETICS SET IN THEIR ROOMS; so as if Penry, Hacket, or Legate had come in time, they might have challenged as orient and scarlet a dye as some of them; Certainly more venom and malice could never have been couched or Vented in fewer words against Mr. Fox his authorised Calendar to his Acts & Monuments, against our own English Martyrs, the Professors of the Protestant Religion in all ages & so by consequence against our Religion itself, then is comprised & vented in these lines, twice published in print in these Editions by this Archprelates, & his Chaplains special approbation without the least retractation, of purpose to please the Popish party, offended with Mr. Gellebrands Almanac, which this Bishop would have Martyred and burned for an Heretic (as our Martyrs were) to gratify the Popish party much offended at it: by which the whole World may clearly discern his strong inclination, his cordial affection to them and their, his palpable disaffection to us, and our Religion.   

We shall now proceed to other evidence. About the latter end of the year 1636. Master Prynne being certainly informed of the Archbishop's intention to procure a Decree in Starchamber prohibiting the reprinting of all old Books of Divinity unless they were first reviewed, purged, new Licenced by his Chaplains, or Agents, before this Decree was ratified, sent for Michael Spark Senior and persuaded him to reprint some three or four old Books, of special use, against Popery, ere this Decree should pass; by name, Thomas Beacons Display of the Popish Mass, and his Relics of Rome (as being then most seasonable & opposite to the Archbishops Romish designs) formerly printed cum privilegio, in Queen Elizabeth's Reign, An. 1560. yea dedicated to all the Bishops of England, and highly approved by them, Hereupon he caused Mistress Anne Griffin to beg leave of the Company of Stationers (who were owners of those Copies) to reprint these Books, which being granted; she printed off his Display of the Popish Mass, and began to Print his Relics of Rome. No sooner was the first of them published abroad, but a Papist seeing one of them newly printed, lying to be sold in a Booksellers shop in Paul's Churchyard, reading the Title thereof, grew very angry at the Book (being a very solid learned Treatise against the Popish Mass, with the Ceremonies accompanying it) and said; he wondered much that the Archbishop would suffer such Books to be Printed in this Age: adding, that perchance he knew not of it, and therefore he would go 
NOTE.  over to Lambheth and inform him thereof, to the end it might be suddenly called in, ere it were dispersed: which it seems he performed accordingly, for the very next morning the Archbishop called in this Book very strictly, sending his Pursuivants and Officers to seize on all of them they could meet with, and understanding that Mistress Griffin printed it, he sent for her to Lambheth, where he in a very angry manner demanded of her, why she did reprint this book against the Mass NOW, above all other times, & whether she could find no other time but this to print it? To which she answered, she did it for want of other work to employ her servants, who else must sit still, seeing they could get no good New books Licenced. Then he demanded of her, how she durst reprint it without a new Licence? she answered, She did it by leave of the Company of Stationers, and knew of no order to the contrary. After which he threatened her with the high Commission, and told her, that if she printed any more old Books though formerly licenced, without a review and new licensing of them by his Chaplains, he would put down her printing House, and she should never print again, though there was then no Order to the contrary; whereupon she durst not proceed to print his Relics of Rome, but gave it over. All which was fully proved by the several Oaths of Mr. Prynne, Michael Spark signior, & Anne Griffin: such an Arch-favourer of Popery was this Prelate then grown, that he would not permit this Treatise against the very Popish Mass itself to be reprinted, though formerly oft printed cum Privilegio, grows angry at the printing of it, causeth it presently to be suppressed upon a Papiste Information, and thus checks the Printer. Was not Popery grown to a strong head among us, when not so much as one small old Book against the Mass and Idolatry of it, might pass the Press, but it must presently be suppressed by this Arch bishops special command, and the Printer thus threatened for it? Yet he forsooth (if we dare believe his Protestations) was then as averse from, as great an Enemy to Popery, as any mortal breathing.  
About the same time, a Book entitled, The Palsegraves' Religion, containing the Faith and Confession of the Churches of the Palatinate, (formerly printed, in Latin, and then reprinted in English,) was called in and suppressed by this Archbishop's order, because it overboldly refuted some points of Popery and Arminianism as was Attested by the Oaths of Master Pryune and Michael Spark Senior.  
Master Walley, Clerk of Stationer's Hall and Master Downes deposed, that after the Decree for printing was made, there were divers old Books against Popery formerly Licenced, (as the Book of Martyrs, Bishop Jewels Works, some parts of Doctor willet's Works and others) which the Archbishops and Bishop of London's Chaplains refused to new Licence; where upon they repaired to Sir john Bramston then Lord chief Justice, and desired leave from him, that good Books formerly licenced and printed, might be reprinted without new Licence, else they should be undone for want of Books, seeing they could not procure these Chaplains to Licence any good Books whether old or new. Who answered them, that he could do nothing in it but they must go and attend the Archbishop, who had the chief hand in making this Decree.  
Mr. John Vicars Schoolmaster of Christ-Church soon after this Decree, repaired to Doctor Baker (the Archbishop's great Creature, household Chaplain to the Bishop of London,) for a New licence of his History of the Gunpowder Treason, formerly printed by Licence, which he had since enlarged with some pertinent Additions: But Doctor Baker absolutely refused to Licence it: Master Vicars admiring at it; demanded of him the reason why he would not licence a Book of such a subject as this against the Gunpowder Treason, an act so odious and detestable? who answered him, that we were not so angry with the Papists now, as we were about 20. years since, and that there was no need of any such Books as these to exasperate them, there being 
NOTE.  now an endeavour to win them to us by fairness and mildness.  
By these (with sundry other instances of this kind which we pretermit) we conceive it is most apparent; that one principal end of the Archbishop's usurping the power of Licensing Books and publishing this Decree concerning the restraint of reprinting any Old Licenced books against Popery, and the grossest errors in it, was, that Popery might again creep in among us by degrees without the least opposition or impeachment.  
Secondly, As he and his instruments prohibited the reprinting of old Orthodox Books, so they refused to Licence sundry new ones, especially against Popery and Arminianism, suppressing them when printed by Licence of others: This was evidenced, by the forecited Remonstrance of the Commons in Parliament, Anno 1628. by the forementioned Books against the Arminians, suppressed and called in by this Archbishop's means; and by these ensuing Depositions. Master Prynne deposed, that in the Year 1627. Doctor Cosens published a Book entitled, A Collection of private Devotions, Or, the hours of Prayer, fraught with Popery, and Popish Superstitions, which gave great offence; whereupon, at the importunity of divers well'-affected persons, he Writ a Refutation thereof, entitled; A Brief Survey and Censure of Master Cousins his Cozening Devotions; which by this Bishop's means and his Confederates was refused Licence, at London House; but afterwards licenced at Lambeth House by Doctor Featly, and printed sitting the Parliament, in the Year 1628. for writing which Book only against Doctor Cousins his Popery, he was immediately after the Parliament ended, questioned in the High-Commission by this Bishop's procurement, and thence delivered by a Prohibition, to the Bishop's great grief.  
Master Henry Burton deposed; That he writ a Book against Cousins his Devotions, which was called in by the Bishop's means: after which he compiled and published another Book entitled, The Baiting of the Pope's Bull, licenced by Doctor Goad, for which he was called before the Council Table by this Archbishop's instigation who was then present spoke much against the Book, and called it a Libel, although penned and written only against the Pope and his seditious dangerous Bull. That he printed by licence, a Book called A Plea to an Appeal, in refutation of divers Popish and Arminian Errors broached by Montague in his Appello Casarem, which Book though licenced was yet called in and suppressed by this Bishop's procurement: After which he writ another Book against Popery, Entitled, The pouring out of the 7. Vials, for which he was called into the High Commission Court by the Bishop, and the Book suppressed, That he likewise writ another Book called, Babel no bethel wherein he proved the Church of Rome no true visible Church; for which book this Prelate, being then Bishop of London, sent for him by a Pursuivant; committed him immediately to prison in the Fleet, contrary to the Petition of Right then newly passed, refusing to accept any bail, which he tendered, suspended him from his living, prosecuted him in the High Commission, and suppressed the Book.  
Michael Spark Senior, deposed; That himself, together with William jones, Nathantell Butter, Mr. Bowler and others were committed to prison and vexed several times in the High Commission by this Archbishop's means, only for printing Books against the Papists and Arminians, that the Bishop and his Chaplains refused to Licence divers Books against Popery tendered to them, and purged sundry others of the chief Passages against Popery, (as we shall prove anon) in so much that the Stationers, and Printers generally complained, that they could get no good Orthodox Books, but only Popish and Superstitious ones licenced, so as they were like to be undone for want of trading, and that this was the general complaint of the whole Company; which other Stationers likewise affirmed. Particularly, the Bishop though he pretended much friendship to Sir Humphrey Lined, that learned Knight, the Author of Via Tuta, and Via Devia, which were answered by a Jesuit in a scurrilous railing manner; yet he absolutely refused to licence his elaborate Reply thereunto, Entitled, A Case for the Spectacles, upon no other pretence, but that Sir Humphrey was a Layman; but in verity, because he was unwilling to have him vindicate himself and the truth against a railing Jesuit; of which Injustice, Sir Humphrey oft complained to Mr. Pryn, Dr. Featly, and others of his friends: Yet his Chaplain could licence Chunaeus his Collectiones Theologicae, Dedicated to the Archbishop himself, though compiled by a Layman of much instriot parts and learning to Sir Humphrey, in justification of Popery, A minianisme and the Church of Rome.  
Thirdly, He with his Chaplains Agents, by his instigation or command, compiled Authorized, imprinted, published divers Books, Treatises, Sermons in defence of Popish Errors, Superstitious, Ceremonies, practices, almost to the total corruption and subversion of our Religion; Of which we shall give you a brief Catalogue and then proceed to the Popish Passages, errors broached, justified, authorized in, and propagated by them.  
The BOOKS are these;  
The Archbishops own SPEECH in Star-Chamber: Printed at Lond. An 1637.  
The Book of Common Prayer, for the use of the Church of Scotland, printed at Edinburgh 1637.  
Richard Montague, his New Gag for an old Goose, London 1624. His Appello Caesarem: London 1625. His Originum Ecclesiasticarum, Pars prior, Londini, 1636. and Pars Posterior, Londini, 1640. His Antidiatribae, Londini 1625 and Visitation Articles, Printed at Cambridge, and London 1638.  
Master john Cousins his Hours of Prayer, London 1627.  
Edmund Reeves Communion Catechism expounded, London 1635.  
Henry Cholmly, His State of the Now Roman Church, London, 1629.  
Master Butterfield, His Maschil, London 1629.  
Doctor john Pocklington, his Sunday No Sabbath, licenced by Doctor Bray the Arch-Bishops Chaplain, 24. Febru. 1635. and his Altar Christianum, licenced by the same Doctor Bray 7. March, 1636. both printed at London, Ann: 1636. and 1637.  
Doctor Peter heylyn's History of Saint George, London, 1630. His Coal from the Altar, London 1636. His Antidotum Lincolniense, with His Moderate Reply to Henry Burton, London, 1637. and History of the Sabbath, London 1636.  
Francis Sales, (A Popish Prelate) his Introduction to a devout life: licenced by the Archbishop's Chaplain Doctor Haywood, 3. Febr. 1636.  
An Epistle, or Exhortatory Letter from Jesus Christ, for every faithful Soul devoutly affected, written by a Friar, and licenced by Doctor Weeks, both his and the Bishop of London's Chaplain, 3. Febr. 1636.  
The Female Glory, by Anthony Stafford, London 1635.  
Master Yates his Tract of the Honour of God's House, London 1637.  
Sparrows Sermon of Confession, London 1637.  
The Church's Authority asserted by Samuel Hoard, Lond. 1637.  
Mortification Apostolical, by William Watts, London 1637.  
Doctor Thomas Laurence his Sermon preached before the King at White-Hall, London 1637.  
john Elborow his Evodias and Syntyche, London 1637.  
Robert Shelford his five Treatises, Cantabrigiae, 1635.  
Richard Tedder, his Sermon preached at Wimondham, Anno 1637.  
Collectiones Theologicae, by Chunaus London 1634.  
Christopher Dow, against Master Henry Burton, London 1637.  
john Browning concerning public Prayer and the Fasts of the Church, London 1636.  
Sir Thomas Ridleys, his Review of the Civil Law, Oxford, 1634.  
john Swan, his Red debitum London. 1640.  
Bishop Hall's Reconciler, his Episcopy by Divine Right, with infinite other Books, Sermons and Treatises of this kind, which we pretermit.  
Before we proceed any further in this subject, we must acquaint Your Lordships with one memorable Passage concerning the licensing and printing of Francis Sales his Introduction to a devout life; and Christ's Epistle to a devout Soul.  
The first of these Books being written by a Popish Prelate, having many Doctrinal and Practical points of Popery interlarded with good meditations and Devotions comprised in it was translated into English by J. Y. (a Priest, and Jesuit) dedicated by him to Mistress Anne Roper a Popish Recusant: and twice printed by Papists in foreign parts, in the years 1617. and 1622. with all the Popery in it: about which time it was likewise translated into English by a Protestant, who lest out all the Popery and superstition couched therein, retaining only what was Orthodox and Pious; which was licenced for the Press, and printed by Nicholas Oakes. On the 3. of February 1636. Doctor Hayward the Archbishop's Chaplain, at the instigation of some Popish persons, licenced the very Popish Translation of this Book by (I Y) the jesuit, for the Press, (most likely by the Archbishop's approbation, who had one of these Books formerly printed in his Study produced by Master Prynne, endorsed with his own hand:) which was forthwith entered in Stationer's Hall for one W. Brookes a Popish Stationer, and presently sent to the Press to be printed: One part of it coming to Nicholas Oakes his House to be printed, he perceiving divers dangerous Popish Passages in it, and among others, one touching the Pope's supremacy, repaired to Doctor Hayward who licenced it, and acquainted him therewith, desiring him to purge out these Popish Passages, else he durst not proceed to print it. Whereupon the Doctor checking him for making such a scruple, bid him go on and say nothing, and he would bear him out, and save him harmless 
NOTE.  from any danger that might befall him for printing it; adding that he himself would preach as much [as that he complained off] before the King, and therefore he needed not fear to proceed: Whereupon Oakes went on, and the Book (with the Epistle Dedicatory to Mrs. Anne Roper a Papist) was printed & published about Easter. 1637. near the time the Archbishop caused an Information to be Exhibited in Star-chamber by Sir John Banks his Majesty's Attorney General, against D. Bastwick, Mr. Burton and Mr. Prynne, one of the Copies whereof coming to Mr. pryn's hands he finding it full of Popery, superstition, and the very same with the old English Popish Edition, and being informed by Oaks & others, of Dr. Hayward's words to Oaks when he complained to him of it, he inserted the Licensing and printing of this Popish Book among others, into his Cross Bill in Star Chamber, against the Archbishop, his Chaplains and others his Popish Confederates; which Bill he tendering to the Lord KEEPER Coventry to admit, the Archbishop getting possession of it, upon view thereof and some complaints at Court against this Popish Book, by the Right honourable Earl of Pembroke, and other well-affected Courteours; thereupon to colour his own and his Chaplains practical knavery, in Licensing and promoting this Book, by laying all the blame and punishment upon others, and the poor Printer Ooaks, (who complained against it, and would have stopped it at the Press) & to give some show of satisfaction to the people much offended at the printing of this Popish Book, especially in that nick of time, when he had brought Dr. Bastwick Mr. Burton, & Mr. Pryn into the Star-chamber for charging him with introducing Popish Doctrines and Innovations into our Church; caused his Majesty to publish this following Proclamation, for calling in and burning the said book; wherein he falsely suggested to his Majesty, and his Subjects; that his Chaplain purged out divers Passages therein tending to Popery, which the Stationer and Translater afterwards inserted again, when as there was no such thing: but his Chaplain licenced all of them at first, and would not purge them out at last; when Oakes complained of them; The Proclamation was this.  

By the King. A Proclamation for calling in a Book, entitled, An Introduction to a Devout life, and that the same be publicly burnt.  
Whereas a Book, entitled, AN INTRODUCTION TO A DEVOUT LIFE, was lately printed by Nicholas Oakes of London., and many of them published and dispersed throughout the Realm, the Copy of which Book being brought to the Chaplain of the Lord Archbishop of Canterbury for Licence and allowance, was by him, upon diligens perusal, in sundry places expunged and purged of divers passages therein tending to Popery: Nevertheless the same Book after it was so amended and allowed to be printed, was corrupted and falsified by the Translater and Stationer, who between them inserted again the same Popish and unsound passages: And the Stationer is now apprehended, and the Translator sought for to be proceeded against according to Justice.  
His Majesty, out of His pious and constant care, to uphold and maintain the Religion prefessed in the Church of England in its purity, without Error or Corruption, Doth therefore hereby declare His Royal Will and pleasure to be, and doth straightly Charge and Command all persons, of what degree, quality, or condition soever, to whose hands any of the said Books are, or shall come, that without delay they deliver or send them to the Bishop, or Chancellor of the Diocese, whom His Majesty requireth to cause the same to be publicly burnt, (as such of them as have been already seized on, have been by His Majesty's express Command) And to this His Majesty's Royal Pleasure, he requireth all his loving Subjects to yield all do Conformity and Obedience, as they will avoid the censure of high Contempt.  
God save the KING.  
Given at Our Court at Whitehall, the fourteenth year of Our Reign.   
Upon this Proclamation, some few of these Books were seized, and publicly burnt in Smithfield; the poor Printer Oakes imprisoned divers Months almost to his utter undoing, though he proved, he complained of it to Doctor Haywood who commanded him to proceed: but the Stationer was brought o'er tenus to the Star-Chamber, and charged with the insertion of the Popish Passages after the Doctor had expunged them, which he denied; where the Archbishop made a Speech to clear himself and his Chaplain, in which there was not one word of truth; after which the Stationer was ordered to be committed to Prison, and to find out the Translator, which he affirming he could not do if he were imprisoned, thereupon his imprisonment was respited, and no further examination had of this foul business, then to clear the Archbishop and his Chaplain by this devise: in the mean time Mr. Prynnes Cross Bill, which truly related all the carriage of the business, was suppressed, that so the truth of it (which he thou could & would have manifested by sundry punctual witnesses had he been permitted) might never come to public knowledge to the Archbishops and his Chaplains shame, who abused his Majesty and the People with false representations of this business: which was now charged, proved and testified against him at the Bar by Mr. Prynne, Mistress Oakes, Michael Spark Senior, and others to his shame.  
The Epistle to a devout Soul, written by a 
* john▪ Lanspergius a Carthu sign.  Friar & then newly translated into English, was licenced, the self same day for the same Stationer, that Sales book was, being as full of Popery as it; which Mr. Prynne likewise charging in his Cross Bill; thereupon some of the Books were seized by the Stationers and the rest vented in private. But Sales, to make the Papists ammends, was soon after reprinted here withal the Popery in it, and sold publicly without restraint, notwithstanding his Majesty's Proclamation, which was but a mere Page●●●, and devise of the Archbishops, to clear himself and his Chaplain.  
Having thus given you a summary Catalogue of the Popish Books, Sermons licenced and published by him, his Chaplains and Agents, we shall next present you 
A Catalogue of Popish Doctrines, Positions, Errors, licenced and Printed, by the Archbishops and his Chaplaince means.  with a List or Extract of the several Popish Errors, Doctrines, Positions, Paradoxes authorized and maintained in them, most of them so gross, so execrable, that they never durst appear in any of our Impressions from the infancy of Reformation, till this Arch-Prelate became their Patriot. We shall begin with Auricular Confession, and the power of Priests to remit sins, the sum whereof is this.  

1. That Priests have not only a Ministerial, but an Authoritative and Juditiall Power to remit sine confessed; And that we ought frequently, to confess our sins to our Priests and Confessors, at least once every Month, especially in Lent.  
We read in the Pope's Nuntio, compiled by the Venetian Ambassador (concerning the Negotiation of Signior Panzanioes' p. 12.) That an English Doctor told Panzanioes' friend, that the King did approve of Auricular Confession, was willing to introduce it: and would use force to make it received, were it not for fear of Sedition amongst the people. Certainly all who shall read these ensuing authorized passages touching Auricular confession of Sins to Priests, Confessors, & of Priests not only Ministerial, but juditiall Power to remit sins; will undoubtedly believe, that at least our Popish Priests, Prelates, and this Archbishop in particular, had a plotted resolution, to introduce Auricular confession, and set up an Authoritative juditiall power in Priests to receive confessions and remit sins confessed in all his Majesty's Dominions. The Passages to this purpose are these.  
Mountagues Gag, p. 78. 83. 84. It is confessed, that all Priests, and none but Priests have power to forgive sins. It is confessed, that private confession unto a Priest is of very ancient practice in the Church, we urge it and persuade it in extremis ut supra: we require it in case of perplexity, and likewise before the receiving of 
NOTE.  the Lords Supper, according to which Doctrine and Injunction our Bishops do, or should inquire of it in their Visitations, touching the use and neglect of this so good an order.  
Which he thus seconds in his Appeal: p. 299. My words are, It is confessed that private confession unto a Priest is of very Ancient practice in the Church, of excellent use and benefit being discreetly handled. We refuse it to none if men require it, if need be to have it, we urge and persuade it in extremis. We require it in case of perplexity, for the quieting of men disturbed in their consciences; This is my Popery per parts, for wariant whereof I bring my witness and authority, the Injunction, direction and practice of the Church, and of the Bishops accordingly in the Church, that which their Mother holy Church, hath commanded in that sort, and case to be observed, pag. 312. Priests have power not only to pronounce, but to give remission of sins, which seemeth to be the Doctrine of the Communion Book in the Visitation of the sick where the Priest saith, And by his Authority committed unto me, I absolve thee from all thy sins, It is Justifiable, it is the Doctrine and practice of the Church of England.  
Pag. 315. 316. (Informers) it is confessed that all Priests and none but Priests, have power to forgive sins. And is it not so confessed, when by public warrant in ordination that power is given unto all Priests to do so in those solemn words of Ordination, whose sins you forgive, they are forgiven, etc. But with you Puritans, this Doctrine and practice of the Church is held to be Popery. And here you infer, that Priests have no more power to do this than Laymen, here you cast confession upon both one and other; and Laymen may hear it aswell as a Priest, and therefore it is probable, you will not be very precise for Absolution to confer it on a Layman as well as on a Priest, But such absolution is a part of that Priestly power which could not be given by men or Angels, but only and immediately by Almighty God himself; a part of that Paramount power which the God of Glory hath invested mortal men withal, in which respect it hath been said and not otherwise, the head of the Emperor hath been subjected to the Priests hands. Priests only have this Commission from Christ unto whom he said, As my father sent me, so send I you, and receive you the Holy-Ghost; whose sins you remit, they are remitted. And in his Originum Ecclesiasticarum, Tomi prioris, Pars posterior, p. 464. to 470. Printed at London. 640. he largely asserts, Sacerdotes remittunt peccata: quomodo? Non annunciative tantum, aut optatiuè, SED AUTHORITATIVE, as he briefly expresseth himself in his Index thereunto.  
This Popish Doctrine of his, with some additions, touching confession of sins to Priests & their power to remit them, was publicly justified by M. Sparow, in a Sermon preached by him in St. Mary's church in Cambridg, for which he being questioned by the Vice-Chanceller, Posted up to London, to the Archbishop & his Chaplains for sanctuary, and procuring his Sermon to be there forthwith Licenced and printed, he hereupon turned in triumph to Cambridge, to the great grief and discouragement of the Protestant, but extraordinary encouragement of the Popish party there: In which Sermon of his touching Confession, we find these Popish passages.  
Page. 10. Our Confession must be integra & perfecta, not by half, All our sins must be confessed, omnia venialia, omnia mortalia, pag. 14. 15. Thus have we seen the 
NOTE.  nature of Confession, and by that learn how to confess, sed ubi Confessarius? where is a Confessor all this while? where is any to take our Confessions? here is none in the Text to confess to, if we had a mind to it: None indeed expressly named, but here is one plainly enough described: here is one that can pardon our sins, would you know who this he is: I even I saith God, am he who blotteth out all your iniquities, to him even to him let us confess: be sure this is necessary, and no pardon to be hoped for, unless we confess to him at least; But there is another Confessor that would not be neglected, Qui confiteri vult ut inveniat gratiam, quaerat Sacerdotem saith St. Augustine: He that would be sure of pardon, let him seek out a Priest, and make his humble confession to him: for God who alone hath the prime and original right of forgiving sins hath delegated the Priests his Judges here on earth, and given them the power of absolution, so that they can in his name forgive the Sins of those that humbly confess unto them, but is not this blaspemy, said the Scribes once; is it not Popery say some with us now? Take the Council that is given in job: cap. 8. v. 8. inquire of the former Generations, ask the Fathers and they shall tell thee, Heaven waits and expects the Priest's sentence here on earth, for the Priest sits Judge on earth, the Lord follows the servant, and what the servant binds or looseth here on earth, clavae non errante, that the Lord confirms in Heaven: Words so clear for the Juditiary formal absolution, of the Priest, as nothing can be said more plain. Please you next to inquire of Saint Jerome, who is said to be the Patron of that opinion, that holds the Priest's power barely declarative, and so indeed none at all, yet he speaks home in his Epistle ad Heliodorum, etc. pag. 16. Hear what St. Gregory the great saith. The Apostles and in them all Priests were made God's vicegerents on earth, in his name to retain and forgive sins, not declaratively only but juditially; Animarum judices fiunt, as he goes on, they are made the judges of the Souls of men, casting the obstinate down to the gates of Hell, by the fearful power of Excommunication, and lifting the penitent into Heaven by the blessed power of absolution, whatsoever sins ye remit, etc. here is plainly a power of remitting sins not by preaching, as some expound it, nor by Baptising as others guests, etc. pag. 18. Confess also to the Priest, if not in private in the eatę, since that is out of use; male aboletur, saith a devout Bishop, 'tis almost quite lost, the more the pity: yet however, confess as the Church appointed, publicly &c. 
NOTE.   
Doctor Pocklington (who among other Popish Errors which he maintained long since in Cambridge, justified, Auricular Confession to Priests) hath divers short passages tending to the same effect in his late published Popish scandalous book entitled, Altar Christianum, (set forth by the Archbishop's Command and licenced by Dr. Bray his househould Chaplain) pag. 24. To the Chancel belonged the Vestry, Lavatory, Repository; and Relcinatories for hearing of Confessions. How prone those who confessed their sins to Priests were to receive absolution from them, he thus expresseth in the same Book pag. 143. Their Penitents used adgeniculari, to fall down upon their knees; taking absolution before the Altars.  
Old doting Shelford, who in the Title of his Treatises (which he presented to the Archbishop) styles himself a Priest, to make himself more fit to say Mass and hear Confession, writes thus pag. 71. 119. Then they confessed their sins to God and their Minister; for spiritual comfort and Council. etc. Confession and absolution is flat Popery with such, and all is superstition save a Sermon from the spirit, etc.  
Christopher Dow a great favourite of the Archbishops; in his late Authorized book against Mr. Burton, entitled. Innovations unjustly charged, determines thus: Page 55.  
To advise and urge the use and profit of private Confession to the Priest, is no Popish Innovation, but agreeable to the Constant, and resolved Doctrine of this Church. And if any shall call it Auricular, because it is done in private, and in the ear of the Priest, I know not why he should therefore be condemned of Popery.  
But this Doctrinal Popery is more clearly and fully expressed in a Book written in Latin by John Lanspergius, a Carthusian Friar, translated into English, Licenced for the Press, by Dr. Baker and printed at London for Will. Brooks, 1637. entitled, Christ's Epistle to a Devoute soul, p. 237. Thou shalt do well every month, (once at least) to confess thy sins Sacramentally, & to receive the Sacrament of my blessed body, and this thou mayest do also upon special festival days, as upon the feast of my Resurrection, at Penticost also, and at the Assumption of my blessed Mother; and at the joyful Feast of all my Saints, etc.  
P. 246. Promise thy Obedience herein to thy Confessor, or to some other man, that feareth me, etc. Pag. 251. Thou must confess thy sins often to an approved Confessor.  
Pag. 252. Say some devoute prayer, or do some greater penance, as thou and thy spiritual Director shall think fit, etc.  
This was seconded by another Book licenced by Doctor Haywood the Archbishop's Popish Chaplain, the self same day that Christ's Epistle was, by Doctor Baker, and for the same party (Books) compiled by a Popish Bishop of Geneva, called Francis Sales, translated into English by a Jesuit, and entitled, An Introduction to a devout life, where thus we read.  
Pag. 22. Confess often, and choose a Confessor of Learning and discretion, etc.  
Pag. 66. Shalt thou have leisure to confess thee, or not? shalt then have the Assistance of thy spiritual guide or not? Alas O my Soul, etc.  
P. 210. Of holy Confession: Our Saviour hath left in his Church, the holy Medicine and balsam of Confession or Penance, that in it we may wash away all our sins.  
Pag. 210. Confess thyself humbly and devoutly once every month, and ever before thou communicatest if it be possible, although thou feel not thy Conscience charged with guilt of any great sin: for by Confession thou dost not only receive absolution of the Venial sin●es 
NOTE.  which thou mayest then confess, but also great force, and vigour to avoid them hereafter.  
Pag. 212. Make not those superfluous accusations which many do of Custom, I have not loved God so well as I ought, etc. for so thou bringest nothing in particular, that may make thy Confessor to understand the state of thy Conscience.  
Pag. 214. Think it not enough to confess thy Venial sins, but accuse thyself also of the motive, etc.  
Pag. 215. We must then confess the particular fact, the motive and continuance of our sins.  
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 rendering him account of thy Conscience on the days and times appointed, opening to him freely and plainly the sins thou hast committed from time to time, and monthly, or from two months to two months: tell him likewise of the State of thy Inclinations though thou hast not sinned by them, whether thou be given to overmuch mirth, or desirous of gain, or such like inclinations.  
Here we have Confession and Confessors served up to the highest pitch of Popery by Popish Authors, printed in Lond. with public Authority by the Archbishops and his Chaplains special Licence.  
We shall conclude with Dr. Cosons' Devotions, Entitled the Hours of Prayer: printed at London 1627. The precepts of the Church: Fifth to receive the blessed Sacrament of the body and blood of Christ, with frequent Devotion, and three times a year at least of which times Easter, to be always one. And for better preparation thereunto, as occasion is, to disburden and quiet our Consciences of those sins that may grieve us, or scruples, that may trouble us, to a Learned and discreet Priest and from him to receive advice, and the benefit of absolution. And Pag. 25. A devout manner of preparing ourselves to receive Absolution.  
How stiffly this Doctrine of Auricular Confession and Priest's power of absolution, was maintained, not only in print and Pulpit, but in private Conferences by the Archbishop's Creatures, and Heads of Houses in the University of Cambridge, will appear by this memorable instance. On Sunday the 25. of june 1637. one Master adam's preaching publicly in Saint Mary's Church in Cambridge before the University 
Master Adam's Case.  on john 20. 23. Whosoever sins ye remit they are remitted, etc. used these exorbitant Popish assertions touching Confession of sins to Priests. That a special Confession unto a Priest (actually where time or opportunity presents itself, or otherwise in explicit intention, and resolution) of all our sins committed after Baptism, so far forth as we do remember, is necessary unto salvation, in the judgement of Fathers, Schoolmen, and almost all Antiquity, not only Necessitate pracepti, but also necessitate medij, so that according to the ordinary, or revealed means appointed by Christ, there can be no salvation without the aforesaid Confession. That Christ intended this Confession of our sins in special before the Priest, for a necessary mean to bring us to salvation; and to frustrate his intention or will though misconceits, what were it but an argument no less of indiscretion, then of madness and impiety? That God being an Enemy to all sin, will not pardon any, if we willingly conceal but one in our Confession to the Priest. That Confession is as necessary to salvation, as the Ministry of Baptism; as necessary to salvation as meat is to the Body. That since Christ ordained a Tribunal seat of Judgement, where sins should be remitted or retained at the discretion of a lawful Minister, (as was evident by the Text he did) then WITHOUT DOUBT, 'twas his intention that the faithful should necessarily confess all their sins before the Priest, so far forth as they remember, for the purchasing of his pardon and remission. This he averred to be (as he conceived) the Doctrine of the Church of England contained in our liturgy. That Confession is a duty of far more antiquity and extent then ever Popery was, in regard 'twas 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 stalk is withered? This were a Puritanical, a Novatian nicety. I never heard of any thing but a foolish Cock that ever refused a Gem, though in a Dunghill: and surely those that reject so special a means of their salvation, as Confession is, merely because 'tis practised by the Papists, may not unfit, but very properly be said to wear his badge. The whole Sermon was to this effect. Dr. Ward, Doctor Love, Dr. Brownrig, and Doctor Holdsworth, took exceptions against this Sermon, as scandalous and Popish; Whereupon Master adam's was convented for it before the Vicechancellor and Heads, who both required and perused the Copy of his Sermon: which done, the Vicechancellor, Doctor Brownrig, drew up this ensuing Recantation, which he enjoined him to make in public, to give satisfaction to those his Sermon had scandalised.  

Whereas, etc. On Sunday the 25. of june last, in my public Sermon on these words (St. john 20. 23. whose sins ye remit, they are remitted, and whose sins ye retain they are retained;) I delivered this doctrine, That a special Confession unto a Priest (actually, where time or opportunity presents itself, or otherwise in explicit intention and resolution) of all our sins committed after Baptism, so far forth, as we do remember, is necessary unto salvation, not only necessitate praecepti, but also necessitate medii; so that according to the Ordinance, or revealed means appointed by Christ, there can be no salvation without the aforesaid Confession; upon more mature thoughts, and better information, I do 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 appear by her liturgy in the second exhortation at the Communion, and in the Visitation of the sick, and in the second part in the Homily of Repentance: As therefore in general, I do acknowledge in the words of the aforesaid Homily, that it is most evident, and plain, that this Auricular Confession hath not his warrant of God's Word, & that therefore being not led with the conscience thereof, if we with fear and trembling, and with a true contrite heart, use that kind of confession, which God doth command in his word, (namely an unfeigned confession unto Almighty God himself) then doubtless (as he is faithful and true) he will forgive us our sins, and make us clean from all our wickedness, so in the case of a troubled, or doubtful conscience, I do conform my opinion unto the direction of our Church, which in her Liturgy doth exhort, and require those whose Consciences are troubled with any weighty matter to a special confession, so that they who cannot quiet their own Consciences, are to repair to their own, or some other discreet and learned Minister of God's word, to open to them their grief, that so they may receive such ghostly Counsel, advise and comfort, as their consciences may be relieved, and by the ministry of God's word, they may receive comfort, and the benefit of absolution, to the quieting of their Conscience, and the avoiding of all scruple and doubtfulness. But it is against true Christian liberty, that any man should be bound to the numbering of his Sins, as it hath been used heretofore in times of Ignorance and blindness: This I do acknowledge to be the Doctrine of the Church of England concerning Confession, and to it I do ex animo, subscribe, and am heartily sorry for what ever I have de-livered to the contrary.   
Mr. Adam's being backedby the Popish Heads refused to make this Recantation, though just and fair; professing he was not conscious to himself of any thing he had said in his Sermon contrary to the Doctrine of the Church of England: Whereupon at a full meeting of the Doctors, it was put to the Vote, Whether this Recantation should be enjoined him or no? Dr. Ward, Dr. Bambridge, Dr. Bacheroft, Dr. Love, Dr. Holdsworth: and the Vicechancellor, voted, he should make this Recantation, but Dr. Collins, Dr. Smith, Dr. Cumber, Dr. Cousin, Dr. Lany, Dr. Martin, Dr. Stern, and Dr. EDEN Voted, that he should not make it, justifying even the use and necessity of Confession, to a Priest, necessitate medij, to obtain absolution; and affirming, that they would not Vote, Master adam's had delivered any thing contrary to the Doctrine of the Church of England, in this point of Confession; and thereupon acquitted him: But the Vicechancellor adjourning the business till another day, when 12. Doctors only were present, and Dr. Smith, Dr. Cumber, Dr. Martin, and Dr. Eden (who formerly acquitted him) absent, by the help of Dr. Paske his voice, with much opposition, voted that Mr. adam's should make the forementioned Recantation; to which he and those who Voted with him subscribed their hands; Dr. Cousin, Dr. Lany, Dr. Beale, Dr. Stern, and one more, subscribed likewise their dissents thereunto. When this was done all was done, and Mr. Adam's without making any submission or Recantation at all, was dismissed, and so encouraged, that he resolved to maintain this his opinion in his Act questions. The whole proceedings in this business together with the Copy of Mr. Adam's his Sermon, and the Recantation 
NOTE.  forementioned, were sent up to London by Dr. Cousin, and found by Mr. Prynne in the Archbishop's Study, endorsed with his own hand thus, Received Mach 16. 1637. Doctor Cousins his Letter about the proceedings of Brownrig Vicechancellor of Cambridge against Mr. Adam's for his Sermon about Confession, january 25. 1637. etc. Who instead of censuring, concurred with Dr. Cousins, and the other Popish Doctors in protecting and justifying Mr. adam's in his gross Popish Doctrines of Auricular Confession and Absolution, which he endeavoured with all his might to introduce. And no wonder, for in his own Diary, he writ this memorial with his own hand. June 15. 1622 I became CONFESSOR to the Lord of Buckingham, and june 16. being Trinity Sunday, he received the Sacrament at Greenwich. And all Courtiers know, that he was since for many years, not only a privy Councillor, but Confessor to his Majesty; at least Commonly so reputed; which made him so earnest to bring all others under the yoke of Confession, since he had brought these Grandees under it, Yea so far had this Popish Tenet of the necessity, of Confession and absolution by Priests, prevailed among us by these authorised Books and Sermons generally preached for them; that Bishop Montague in his Printed Visitation Articles for the Diocese of Norwich, Anno 1638. made it a crime presentable in Ministers, not to press the Doctrine and practice of it upon the people, at leastwise in the holy time of Lent; as appears by this memorable Article of his.  
Tit. 7. Artic. 4. Doth the Minister especially exhort the Parishioners TO MAKE CONFESSJON OF THEIR SINS TO HIMSELF, or some other learned grave and discreet Minister, ESPECIALLY IN LENT, against the holy time of 
NOTE.  Easter, that they may receive comfort and ABSOLUTION, so to become worthy receivers of such holy mysteries?  
How far the Archbishop's Agents and Emissaries urged, exercised Popish Auricular Confession, not only in England, but Jreland too, we shall instance but in one memorable example. The Archbishop in his Paper of Remembrances to the Lord Deputy of Ireland, when he first went over thither, (a Copy whereof Master Prynne met with in his Study) made this special request to him, in behalf of one Mr. Croxton, a young Minister and Creature of his: I heartily pray your Lordship to take notice of one Mr. Croxton, whom I send over with your letters to my Lord Mount Norris. I hope he will prove so honest and so able a man, as may do good service in those parts, if God bless him with life, And I doubt not but as it shall fall in your way, Your Lordship will bestow some preferment upon him, for his maintenance, for which I shall thank you. This Croxton arriving in Ireland, the Lord Deputy upon this recommendation of the Archbishop, received him with all due respect, and promoted him to several Ecclesiastical preferments there, as appears by his Letters of thanks to the Archbishop; wherein he gives him the Pope's Titles (Holiness, and most holy Father) as if he were a Pope: This Croxton being thus advanced, to promote the Archbishop's designs, at Easter, in the Year, 1638. caused all his Parishioners to come up to the High-Altar at Goran, where he was Incumbent, and there Sacramentally to make their Confessions to him; which the Protestants in those parts deemed a most strange and scandalous act, declaiming much against it: Yet this audacious Popel in knowing how acceptable this Popish Innovation was to the Archbishop, the more to ingratiate himself in his favour in a vaunting manner, certified His Grace by a special Letter of all his proceedings herein, wherein he thanks God, for enabling him in some good measure, to effect that there, which other able men had only sufficiently spoken of (but not accomplished) elsewhere: & likewise boasts of his solitary opposition of the Archbishop of Armagh, and the whole Convocation at Dublin, in the points of Election and God's Decree, when the Articles of Ireland were in a violent manner suppressed, and called in by his Grace's procurement; making the sign of the Cross in the frontispiece of his Letter as the Popish Priests and Jesuits use to do in all their Letters one to another: Which Letter (sound in this Archbishops Study at Lambeth, and attested by Master Prynne,) was openly read at the Lords Bar in form ensuing.  
My LORD.  
IN humblest manner I beg your gracious acceptance of this just as necessary duty; whilst I make an unquestionable relation of that which so nearly concerns myself. To provide the best I could for the more worthy receiving of the holy Communion this last Easter, I have (I thank God for it) been able in some measure, to 
NOTE  do that here which able men have sufficiently spoken of elsewhere, I have Sacramentally heard the Confessions of the people Committed to my Charge in Goran, (a certain thoroughfare town in the County of Kilkenye, in the Chancel, they kneeling before the Altar.  
This is every where now counted a most strange Act, without all warrant: says bold ignorance, there is no precedent for it; says the Devil, Envy, and double blinded malice, 'tis as void of Law as full of singularity, So unbidden, so unled did I once protest against that horrible decree obtruded (as it was received from Calvine) by the Archbishop of Armagh, and the whole body of this Kingdom's Clergy then Assembled in the Convocation at Dubline, that I stood then alone, that no man then stood by me, when I made that Protestation; I appeal to the not yet forgotten so eloquent, so godly, so very lewd, railing, cursing Censure upon that occasion publicly delivered, by one that was then called Chancelllor Sing, since Deane of Drummore, the Lord Bishop of Derrie and Master of the Rolls were not many hours ignorant of the very words by the then Chancellor and now Deane, then and there uttered.  
The lucky opportunity of a trusty Messenger, a servant to the Earl of Ormond and Chirurgeon to his Troop, by name Michael Oxenbridge, with the just conscience of my duty on this behalf, emboldens me thus humbly to pray for such acceptance in a Cause most acceptable, as may yet make the person of the poor receiver, 
NOTE.  more worthy to be accepted.  
Goran, April 18. 1638. Your Grace's most devoted. james Croxton. To the most Reverend Father in God, William by the Divine providence, Lord Archbishop of Canterbury, Lord Primate and Metropolitan of all England.  
This Letter was thus endorsed with the Archbishops own hand: Received July 6. 1638. Mr. Croxton his receiving of Confession.  
BY which it is most apparent, that the introducing of Auricular Confession was a special design of the Archbishops, prosecuted by his Emissaries and Creatures in all places; who gave him exact accounts of their proceedings herein, the more to endear themselves in his favour. To what end these Doctrines and practices of Auricular Confession and Priest's absolution were thus urged, Master William Tyndall, in his Practice of Popish Prelates, and Obedience of a Christian man, (with other Protestant Writers) will inform us, to wit; to enslave the Laity to the Clergy; to advance the Priest above the King, the Mitre above the Sceptre; the Ecclesiastical Tribunal above the Secular; to fish out all men's secrets, to awe and keep them under bondage, and accomplish all their own designs upon them with more facility, as they do in Popish Kingdoms, where such Confessions and Absolutions are in use. Having thus done with this Archpriests Masterpiece, Confession, and the power of Priests to remit sins confessed, we shall proceed to that which depends upon it, and must have necessarily followed on it, to the great oppression of the ignorant seduced people; that is,   

2. The use of Popish Penances, as wearing of haircloth, and such like corporal punishments enjoined by Priests for sins Confessed, 
NOTE.  with intention to satisfy God thereby for the sins confessed; lately pressed, as lawful, profitable, commendable.  
THe use and lawfulness hereof (never heard of nor maintained in our Church since Reformation till this Archbishop's Domination) is thus pressed, justified, commended in these ensuing authorized books.  
Christ's Epistls to a Devout soul, pag. 252. Enjoin thyself for thy Penance to say some devout prayer, or to do some greater Penance, as thou and thy spiritual Director shall think fit.  
Franeis Sales his Introduction to a Devout Life, pag. 131. Recompense (this loss) at least by multiplying Jaculatory prayers, and by reading some books of Devotion with some voluntary Penance or other, for committing this fault.  
Pag. 209. The sovereign balsam of Confession or penance.  
Pag. 428. Disciplying the body likewise hath a marvellous efficacy to stir up in us desire of devotion, when it is moderately used: Haircloth tameth the flesh very much: upon the principal days of penance, one may well use it with the advice of a discreet Confessor.  
Dr. pocklington's Altar Christianum, p. 42. writes thus, The first Room is called the Church-Porch where penitents used to stand, or rather to cast themselves down, and in humble manner to desire the faithful to pray for them as they went 
NOTE.  into the Church: after Delinquents had perfectly fulfilled their penance, they were reconciled to the Sacraments, and communicated: This distinction of places in the Church is very ancient and observed even from the Apostles times.  
Pag. 44. This man after penance done for this fault was admitted into the Church again.  
Pag. 52. Cap. 10. Of days of penance and absolution, Citizen's penance.  
P. 54. None that had fallen into any notorious crime were admitted again into the Church before they had done open penance in Sackcloth and Ashes: Cerdon was not received into the Church before he had performed his penance: Exomologesin faciens.  
Pag. 55. In what sort penitents performed their penance and made Confession, the Act itself will discover.  
This Exomologesis giveth law both to our food and raiment, sacco & cinere incubare; and ordereth men to lie in Sackcloth and Ashes to humble yourselves before the Priest, and to fall down upon the knees before God's Altars, to sue unto all Brethren for their prayers in their behalf, Haec omnia exomologesis: penance worketh all this.  
P. 56. Feeling nothing but rough Sackcloth, galling the sides, seeing nothing but head, hands, face, clothes, covered over with ashes; have nothing to be seen but a pale face, thin cheeks and a meager look, and this continued two, three, sometimes four years together, before perfectionem suam reciperent.  
P. 57 Hereupon the Bishops made an addition to the ecclesiastcal Canon, that in every Church a Penitentiary should be appointed to admit penitents into the Church, after they had done public penance: A solemn day was set a part for taking of public penance for open faults, by imposition of hands, and sprinkling of ashes, namely, Ash-wednesday, by the Canon of the Council of Agatha in Gratian, This is the godly Discipline whereof our Church speaketh in the Commination, of putting notorious sinners to open penance in the beginning of Lent, and wisheth that it might be restored again: And as Ash-wednesday was appointed for putting notorious sinners to open penance, so was MAUNDAY Thursday set a part for their absolutions.  
P. 59 The godly discipline constantly practised in Churches and at Altars and the sad and malencholly mention of Penance, Fasting and Prayer, with other Austerities, which the piety of the times have but just cause to think of.  
P. 63. This was done 40. days before Easter namely on Ash-wednesday in Sackcloth and Ashes: And for 8. days together before Easter they were to do penance, to fast, to refrain all manner of pleasures though never so lawful, to stand bare foot upon Sackcloth, and to watch on Good-Friday all night, or at least till two a Clock in the morning. 
NOTE   
Shelfords five Treatises, Pag. 71. Then they confessed their sins to God and their Minister for spiritual comfort and Council, than they endeavoured to make the best temporal satisfaction they could by Alms, Prayer and Fast, and other works of humiliation.  
The Scots New Service Book in the Commination against sinners, with certain prayers to be used divers times in the year, and especially on the first day of Lent, commonly called Ash-wednesday: To which there is this addition in justification of Popish penance, made with the Arch-Bishops own hand.  
Brethren in the Primitive Church, there was a godly discipline used, that at the beginning of Lent notorious sinners were put to open Penance, and did humbly submit themselves to undergo punishment in this world, that their souls might be saved in the day of the Lord.  
All which is thus closed up by Bishop Montague; who after a long discourse in Justification, of Confession and Penance, concludes thus, out of Pope Leo.  
Originum Ecclesiasticarum, Tomi Prioris pars posterior, Londini, 1640. Pag. 467. Sect. 33. Christus enim (ut cum B. Leone loquar) Ecclesia Prapositis potestatem dedit, ut & Confitentibus actionem paenitentiae darent, & cosdem SALUBRI SATISFACTIONE PURGARENT: & sic ad communionem Sacramentorum, per januam reconciliationis admitterent.   

3. That we ought necessarily to give blind Obedience to the Ecclesiastical commands and directions of our Priests, Confessors, and spiritual Superiors.  
THis desperate Popish Assertion was published and justified in these Authorized printed passages, worthy our special observation.  
Christ's Epistle to a Devout Soul, pag. 112. 113. 114. 116. Respect not the man who by my Ordinance is thy superior, whether he be learned or unlearned: but have regard to this only that he is thy superior, by whom I will govern thee, and in whom thou oughtest to obey me; Wherefore I would have thee subject thyself unto him without any servile fear, or scruple of thy Conscience, and dispraising thine own wisdom and Council submit thyself to be governed by his judgement, and opinion whatsoever he shall determine or appoint thee. Walk in the path of Obedience, and do nothing at all without the Counsel of thy Pastor, or Ghostly Father, or Superior, esteeming that always best which thy Superior shall think fittest, do all things according to the council of thy Superior, and submit thyself wholly to his will and discretion: And Page 192. my inspirations never disagree from the Obedience that thou must carry to thy superiors: therefore if thou submittest thyself to them, and reliest in no respect upon thy own self, thou art sure to walk in simplicity and purity of heart.  
Francis Sales his Introduction to a Devout Life, pag. 334. 335. Obedience, Charity, and Poverty, are three excellent justruments unto perfection: There are two sorts of Obedience, the one necessary, the other voluntary, by necessary obedience, thou must obey thy Ecclesiastical Superiors, as the supreme head, etc.  
Which is thus seconded by Christopher Dow, in his Book against Master Burton pag. 136. 137. Secondly, I say, that being done by the same Authority that first set them forth, it is neither for him, nor me, nor any other of inferior rank to question them, but with humble Reverence to submit to their judgements, and to think them wiser and far more fit to order those things that belong to their places, than we, whom neither it concerns, nor indeed can know the reasons that move them either to do or alter any thing, etc.  
With whom Doctor Heylyn in his Coal from the Altar, p. 2. Thus complyes in judgement; Should we all be so affected as to demur on the commands of our Superior in matters of exterior Order and Public Government, till we are satisfied in the grounds and reasons of their commandments, or should we fly off from our duty at sight of every new devise that is offered to us, we should find a speedy dissolution in Church and State.  
Which Doctor Pocklington thus closeth in his Altar Christianum, pag. 180. What floodgates this man sets wide open to let in a whole deluge of confusions, impiety, and Sacrilege into the Church, if the Contents of his Letter in this particular might obtain, viz. That the Constitutions, Orders, Decrees appointed by Cannon or renewed by TRADITION of holy Church, be not of absolute authority and require full obedience, but are to be scanned and disputed.   

4. That Christians here must have Altars; that these aught to be railed in Altarwise, at the East end of the Chancel, and there bowed to and towards as to God's mercy seat, and the place of Christ's chief real presence upon earth, and that there can be no true Sacrament or Consecration of it where there is no Altar.  
THis is the Subject matter of many whole Books lately published, authorized by the Archbishop's Creatures and Chaplains, as Doctor heylyn's Coal from the Altar; his Antidotum Lincolniense, His Moderate answer to Master Henry Burton, pag. 132. to 140. yea a thing expressly enjoined by the Archbishop and others in the new Statutes for the University of Oxford, in the new Statutes of divers Cathedrals, the new Cannons and by divers Bishops in their Visitation Articles, already mentioned. We shall therefore insist only on some other authorized Books and passages to this purpose.  
We shall begin with Doctor john Pocklington, his Sunday no Sabbath, printed by the Archbishops approbation, and his Chaplains licence, p. 43. 44. 50.  
Habemus Altar, we under the Gospel have an Altar, Heb. 15. 10. and so is the Word Altar, and Lords Table indifferently and alike anciently used: these were some Tables or Altars of stone, quia Christus est lapis angularis: some were of Wood, the better to express his death on the Tree: these wooden Altars or Tables, the furious Circumceflions broke down in Saint Augustine's time: And if we do not only bend or bow our body to this blessed Board, or holy Altar, but fall flat on our faces before his Footstool so soon as ever we approach in sight thereof, what Patriarch, or Apostle would condemn us for it?  
Which he thus further prosecutes in his Altar Christianum, pag. 108. Humble and lowly Reverence towards the holy and most Sacred Altar, where Christ is most truly and really present in the blessed Sacrament; pag. 142. Was not the Altar set in Sacrario, or Sancto Sanctorum, whereunto the Priest ascended by certain steps and degrees, and when they did so ascend, were there not Psalms of degrees sang, called for that cause Gradualls? durst the Priests themselves ascend thither without doing lowly Reverence three several times? Veneration towards the Altar was then required and practised, pag. 145. Priests in our Church at the Ordination kneel upon their knees before the holy Altar than is given imposition of hands before the holy Altar, than the Bishop takes the holy Gospels from the holy Altar, etc. no Bishop was authorized before his Altar was consecrated, pag. 153. To warrant and justify the bringing them in and due honouring of them because they are the seats and Chairs of estate, where the Lord vouchsafeth to place himself amongst us. Quid est enim Altare nisi sedes corporis & sanguinis Christi? p. 159. To come home to our Country, when the Author sees the King's most Sacred Majesty, and the honourable Lords of the most Noble order of the Garter perform most low and humble Reverence to Almighty God before the most holy Altar, the Throne in earth of that great Lord from whom their honour proceedeth, pag. 160. Deo atque Altari reverentiam exhibuisse visi sunt. Domino Deo & ejus Altari proni facti debitum impenderent honorem, Summum Altare in honorem Dei debita genu-flexione reverentiaque consalutabit, p. 175. Honour and Reverence of right belongs unto it in regard of the presence of our Saviour whose Chair of State it is upon earth. Nay he proceeds yet further, p. 75.  
The Eucharist cannot be received among Heretics, for the Elements must be consecrated before they become partakers of that Eucharist: this Heretics could not then do, quia nec Altare nec Ecclesiam, because they had neither Altar nor Church, for of necessity says St. Cyprian, Eucharistia in Altari sanctificatur, the Eucharist is consecrated upon the Altar: If then this were true, which this unadvised man would make the Vicar believe, that there were no Altars nor Churches within 20. years after Christ, it must needs follow that the holy Eucharist was not received by any of the holy Martyrs and blessed Saints of God in all the primitive Church, or else that they did receive some kind of Sacrament, that was not consecrated, for Eucharistia in Altari sanctificatur is a ground in which he sets his rest, as the Fathers before him, and his successors ever did, P. 174. Saint Cyprian tells you, that the use of Altars is to sanctify the Eucharist upon, and that without an Altar, it cannot be consecrated, and that therefore Heretics have no Sacraments among them, because they have no Altars.  
Edmond Reeve in his Christian Divinity, contained in the Divine Service of the Church of England, seconds him in these words p. 132 to 137. Unto the due honouring of God's holy name the place where God's name is put is to be honoured also, now also ought every one being come into God's House to prostrate himself, i. e. to make low obeisance towards God's mercy-seat being in the uppermost part of the Temple pag. 133. A great Divine in our Church (Mr. Dr. Laurence in his most weighty Sermons) thus writeth. We are no more Idolatrous by our prostration towards the Table of the Lord, than the jews were by theirs towards the Tabernacle of the Lord or the mercy-seat, pag. 134 Gods Board is to be accounted the peculiar seat of God within the Temple, and therefore towards it unto God, there we are to make low obeisance whensoever we come into God's House for to pray. God's board is ever to have due reverence, and God who is there perpetually, is always to be prostrated unto: Should not Christianity teach us that no seat of any Person, much less of any of the Laity should be above God's mercy-seat, the sacred Communion Table: The sacred Communion Table is called an Altar, and it is also called God's mercy-seat. God's Board is ever to have due Reverence, and God who is there perpetually is always to be prostrated unto; yea, when as the Body and Blood of Christ in the blessed Sacrament, is not upon the same.  
Robert Shelford Priest in his Five learned and pious discourses, printed at Cambridge 1635. determines thus, p. 4. To this day all our Churches are called sanctuaties, as in many other Regards, so especially in regard of the Lords Table or high Altar at the upper end of them, which is jesus Christ's mercy seat, because there the memory of the everlasting sacrifice, is made and presented to the holy Trinity, pag. 15. Seest thou not the Son of God's seat here, the holy Altar at the upper end of this House? Pag. 17. The 5. sort of Reverence beseeming God's House, is at the entering in before we take our seats to bend the Knee, and to bow our Body to him towards the more usual and special place of his residence or resemblance, which is the high Altar or the Lord's Table, usually standing at the East end of God's House, Idque propter Christum qui est Lux Mundi, & Oriens nominatur, Zach. 6. 12. & ab oriente etiam expectatur venturus, pag. 19 20. The first reverence that you make, because the house is Gods and not man's, direct your aspect to God's Table, which Saint Paul calls the Lord's Altar, saying, We have An altar whereof they have no right to eat which serve the Tabernacle: this is the great sign of God's residence in this holy place, as the ark was the sign of his presence in his Tabernacle: here the great sacrifice of Christ's death for our salvation, is in Remembrance represented to God the Father: and can we remember so great a benefit, and not reverence the Father, Son, and Holy Ghost for it? I do not exhort you to give Divine worship to God's Table, but to worship God towards it, for God's Altar is not terminativum cultus, but motivum only; as Daniel being in Captivity turned his face towards Jerusalem when he prayed, but prayed not to it; thus if we come before God in his house with due reverence, then will he hold out his Golden Sceptre of grace to us, as the great King Ahasuerus held out his to Queen Ester, but if we slight God in his own place, and he hold out his Iron Sceptre to us, then let us be wise and learned.  
Let us learn of our Mother Churches, for there our Reverend Fathers the Prelates and others make their reverence to God on this wise, both at their entry and return: wherefore to follow their good and holy Pattern, we also are to do the like both at our first coming into God's house and at our going out, etc.  
Sundry such Passages are to be found in many other new printed Pamphlets.  
These Popish impious Innovations and practices being complained against by Mr. Burton and others in their Writings; this Archbishop not only justifies them in private, but in open Court in a premeditated printed Speech, at the censure of Doctor Bastwick, Mr. Burton, and Mr. Prynu in Star-Chamber the 14. of June, 1637. there 

Num. 26. Moses and ●aron fell up●n their sa●●s atthe door ●f the Tabernacle only for ●● pray, not ●● Worship: Er●, we must always bow ●o the Altar at our approaches ●oit, is no good consequence: out rather, Ergo, we must always fall on our faces at and towards the Church door, had been a better sequens.  
The Altar stood without the Door of the Tabernacle, and the Laver between it and the Tent, Exod 40. 7. 8. 29. 30. Therefore if Moses fell on his face at the Tabernacle door, his worship was not with his face to, but from the Altar, and his bowing not towards, but fromwards it, quite cross to your bowing.   most inhumanly censured, only for opposing these and other Popish Innovasions, In which Speech of his, P. 34. etc. he writes thus.  
One thing sticks much in their Stomaches, and they call it an Jnnovation too: And that is, bowing, or doing Reverence at our first coming in to the Church, or at our nearer approaches to the holy table, or the ALTAR call it whether you will) In which they will needs have it, that we worship the Holy Table, or God knows what. To this I answer, that if to worship God, when we enter into his House, or approach his Altar, be an Innovation, 'tis a very Oldone, For 
* This solemnity and the bowing used in it is only civil, not Religious. 2ly. Peculiar to the Knights of this Order. Therefore no rule for others in matter of their worship.  Moses did Reverence at the very Door of the Tabernacle, etc. For my own part, I take myself bound to Worship with Body, as well as in Soul, when ever I come where God is worshipped. And were this Kingdom such as would allow no Holy Table standing in its proper place, (and such places some there are) yet I would worship God when I came into his House. And were the Times such, as should beat down Churches, and all the curious carved work thereof, with Axes and Hammers as in Psal. 74. (and such times have been) yet would I Worship in what place soever I came to pray, though there was not so much as a stone laid for bethel, but this is the misery, 'tis Superstition, now adays for any man to come with more Reverence into a Church than a Tinker and his Bitch come into an Alehouse: the Comparison is too homely, but my just indignation at the Profaneness of the times makes me speak it.  
And you my Honourable Lords of the Garter, in your greater solemnities you do your (*) Reverence unto Almighty God, I doubt not; but yet it is versus Altar, towards his Altar as the 
4 This is a mere groundless fallacy, God & Christ being most present in the midst of his people's hearts and souls not on the Altar. Mat. 18. 20. c. 28. 20. Eph. 4. 17. Gal. 2. 20. 1 Cor. 6. 19 20.  greatest place of God's Residence upon earth; I say the greatest, yea greater than the Pulpit: For, there 'tis, Hoc est Corpusmenm, this is my Body but in the Pulpit 'tis at most but, Hoc est verbum meum, this is my Word, And a 
d Christ's body is not God: nor his natural body on the Altar: but only the Elements which represent it Now Christ's word makes the Bread his representative, not real body, and the word, expresseth his Divinity, joha 1. 1. the Consecrated Bread, his Body and humanity only: Therefore our reverence is no doubt more due to his word than to his body. And so St. Augustine expressly resolves it to be as due to it HOMIL 26. Jnterrogo vos sratres vel sarores, dicite mib●, quid vobis plus esse videtur, verbum Dei, an corpus Christi●si verumvultis respondere, hoc utique dicere debetis, quod non sit minus Verbum, quam corpus Christi, et ideo quanta solicitudone observamus, quando nobis corpus Christi ministratur, ut nihil ex ipso de nostris manibus in terram cadat, tanta solicitudinc observamus, ne verbum Dei quod nobis erogatur, dum aliquid out cogitamus out loquimur de cord nostro pereat, quia non minus reus erit, qui Verbum Dei negligent raudierit, quam ille qui corpus Christi in terram cadere negligentia sua permiserit.  greater Reverence (no doubt) is 
e Not so because not commended. True we agree it.  due to the Body, than to the word of our Lord and so i● Relation Answerable to the Throne where his body is usually present, than to the Seat, where his Word useth to be proclaimed: and God hold it there, at his word, for as too many men use the matter, 'tis Hocest verbum Diabolt, this is the word of the Devil, in too many places. Witness sedition and the like to it. And this Reverence ye do, when ye enter the Chapel, and when you approach nearer to offer, and this is no Innovation, for you are bound to it by your order, and that's not new. And Idolatry it is not to worship God towards his holy Table, for if it had been Idolatry, I presume Queen Elizabeth and King James would not have practised it, no not in those solemnities: & being not Idolatry, but true Divine worship, you will, I hope give a poor Prjest leave to worship God as yourselves do; for, if it be God's worship, I ought to do it as well as you, and if it be Idolatry, * you ought not to do it more than I. I say again, I hope a 
f You are no such, but a rich Arch-Prelate  poor Priest may worship God with as lowly Reverence as you do, since you are bound by your Order, & by your Oaths, according to a constitution of Hen. the 5. (as appears) to give due honour and Reverence 
g This is in the Copulative, you give one and the same adoration, at the same time both to God and the Altar in one Act of bowing, without any distinction, Therefore you adore both alike with one and the same worship, and so give Divine 〈◊〉 to the Altar as well as to God, which is Idolatry; or but civil worship to God, not exceeding that you give  Domino Deo, & Altari ejus, in modum virorum Ecclesiasticorum: that is, to the Lord your God, and to his Altar, (for there is a Reverence 
* You say but no ways prove it.  due to that too, though such as comes far short of Divine Worship) and this in that manner, as Ecclesiastical persons both worship and do reverence: The story which led in this Decree is this: King Hen: the 5th. that Noble and Victorius Prince, returning gloriously out of France, sat at this solemnity, and finding the Knights of the Order scarce bow to God, or but slightly, and then bow towards him and his seat, startled at it (being a Prince then grown as Religious as he was before Victorious) and after ask the Reason (for till then the Knights of the Order never bowed towards the King or his Seat) the Duke of Bedford Answered, it was settled by a Chapter Act three years before: hereupon the great King replied, No, I'll none of this, till you the Knights do it, satis bene, welenough, and with due performance to Almighty God. And hereupon the forenamed Act, proceeded, that they should do this duty to Almighty God, not slightly, but ad modum virorum Ecclesiasticorum, as low, as well, as decently as 
a Popish Monks and Friars adoring the hostia and Altar in those blind times, were clearly both the ground and Pattern of this Altar-adoration, which this Arch-pre late would obtrude on us in these days of the Gospel. But theirs was Idolatrous, superstitious, Popish. Therefore this is such.  Clergymen use to do it.  
Now if you will turn this off and say, it was the superstition of that age so to do, 
* Reply to Hardings Answer, Art. 3. Diu. 29.  Bishop jewel will come in to help me there: for where Harding names divers Ceremonies, and particularly, bowing themselves, and adoring at the Sacrament: I say Adoring at the Sacrament, not adoring the Sacrament; there Bishop Jewel, that learned painful and Reverend Prelate approves all, both the kneeling and the bowing, and the standing up at the Gospel (which as ancient as it is in the Church; and a common Custom, is yet fond made another of their Jnnovations,) And further, the Bishop adds, That they are all Commendable gestnres and tokens of Devotion, so long as the people understand what they mean and apply them unto God Now with us, the People did ever understand them fully and 
* 
Yourself and yours apply them tooth Altar. Deo et Altari ejus, not to God only.  
Ergo in this you contradict yourself.   apply them to God; and to none but God; till these factious Spirits and their like to the great disservice of God, and his Church, went about to persuade them, that they are Superstitious, if not Idolatrous gestures, as they make every thing else to be where God is not served slovenly.  
This raliacious ridiculous discourse and practise of Altar Bowing, being fully answered resuted in the Quench-Cole in a Pleasant purge for a Roman Catholic, in the Marginal Annotations and here formerly proved to be derived from the Papists (pag. 63. 64.) we shall proceed to other Doctrines of this Nature.   

5. That jesus Christ and his Passion are offered up to God as a sacrifice in the 
Not the adoring which he mentions not.  Sacrament of the Altar; and that it is a Sacrifice, as well as a Sacrament.  
WE shall begin with Bishop Mountagnos Visitation Articles; printed both at London and Cambridge, Anno 1638. Tit. 7. Num. 12. If we will follow the course of the Ancient primitive Apostolical Church, we ought not to traduce or be offended at the name, thing or use of Altar, whereat A MANIFOLD SACRIFICE is offered to God.  
What kind of Sacrifice this is, Francis Sales thus declares, in his Introduction to a Devout Life, P. 191. 194. Use then all diligence to be present often at this Heavenly Feast, that with the Priest and other devout assistants thou mayst jointly offer up the fruit thereof, Christ Jesus, to God his Father, for they self and all the necessities of holy Church.  
The death and passion of our Redeemer which are actually and essentially represented in this holy Sacrifice, with the Priest and the rest of the faithful people, thou shalt offer unto God the Father for his eternal honour and thine own salvation.  
Robert Shelford in his five Treatises, seconds him in these terms, Pag. 2. The Sacrament of the Altar in which the sacrifice of our Lord Christ is remembered, and represented unto his Father, P. g. 4. There the memory of the everlasting sacrifice is made and presented unto the holy Trinity, Pag. 19 Here the great sacrifice of Christ's death for our Salvation, is in remembrance represented to God the Father, etc.  
Doctor Pocklington is very copious in this Theme, in his Altar Christianum, P. 130 Bishop Montague saith thus: I believe no such sacrifice of the Altar as the Church of Rome doth, I fancy no such Altars as they imply, though I profess a Sacrifice and an Altar: And a little after speaking of his Adversaries, he saith thus; I have so good opinion of your understanding, though weak, that you will confess the blessed Sacrament of the Altar (or Communion-table) whether you please, to be a Sacrifice, etc. Pag. 135. Abuses of Altars and sacrifices condemned not the things themselves: Priests, Sacrifices, Oblations, Altars. The Sacrament of the Altar is not abolished, P. 122. The Prophet Malachi saith Saint Justin Martyr did prophesy the Sacrificiis Gentium, id est de pave Eucharistia & poculo Eucharistiae. It appeareth that St. justin that holy Martyr did call the Eucharist, a sacrifice, and hath the Prophet for his warrant. Saint Ireneus also saith, that when Christ took the Bread and the Wine, Gratias eget, he gave thanks, and said the bread was his body, and confessed the wine to be his blood, et novi Testamenti novam docuit oblationem, and taught a new oblation of the New Testament; which the Church receiving from the Apostles, in universo mundo offert deo, doth offer unto God in all the world. This, saith he, is that pure sacrifice offered unto God in every place which the Prophet Malachi spoke of, before, Pag. 124. Saint Chrysost. How shall we receive this sacred host? How shall we partake the Lords body with a defiled tongue? For this sacrifice, Domini sacrificium est. This sacrifice, the Priest standing at the Altar, offereth to God for all the world, for Bishops, for the church etc. according to our Collect on Good Friday, Pag. 126. When the sacrifice of our Mediator is offered it cannot be denied, but the faithful are hereby eased. This oblation the same Father calls summum & verissimum Sacrificium, and saith, that at the memories of Martyrs, Deo offertur sacrificium Christianorum, ipsum vero sacrificium corpus est Christi, which is not offered to them (for themselves are the body of Christ) but unto God, Pag. 127. It appeareth by that which hath been said that there were Altars, and oblations, and sacrifices which the Fathers allowed. To conclude, this constant Doctrine of the holy Fathers concerning Altars, Oblations, and Sacrifices, is confirmed by the Canons of sundry Counsels, Pag. 128. Altars, Oblations, and sacrifices were in Common use amongst the most holy Saints of God that ever lived, Pag. 136. If there be no Christian Altar, there is no Christian Sacrifice, if no Christian Sacrifice, there is no Christian Priest, if there be no Christian Priest, away with the Book of Ordination of Priests and Deacons.  
We shall close up this with Doctor Peter Heylins' words in his Antidotum Lincolniense. P. 6. 17. and 26. A Sacrifice it was in figure, a sacrifice in fact, and so by consequence, a sacrifice in the Commemorations, or upon the Post-fact. A sacrifice there was among the Jews, showing forth Christ's death unto them, before his coming in the flesh, a sacrifice there must be amongst the Christians, to show forth the Lords Death till he come in Judgement; and if a sacrifice must be, there must be also Priests to do, and Altars whereupon to do it, because without a Priest and Altar, there can be no sacrifice, yet so that the precedent sacrifice was of a different nature from the subsequent, and so are also both the Priest and Altar from those before; a bloody sacrifice then, an unbloody now: a Priest derived from Aaron then, from Melchisedech now, an Altar for Mosaical Sacrifices: then for Evangelicall now: for visible and external sacrifices, though none for bloody and external sacrifices: Not an improper Altar, and an improper sacrifice, as you idly dream of; for sacrifices, Priests, and Altars being relatives, as yourself confesseth, the sacrifice and the Altar being improper must needs infer that even our Priesthood is improper also.  
No jesuit can or doth say more than this amounts to:   

6. That the body and blood of Christ are really, and substantially present in the Eucharist, and the Bread and Wine transubstantiated into them.  
FRancis Sales, in his Introduction to a devout life, determines thus. P. 194. 219. The death and passion of our Redeemer, are actually and essentially represented in this holy sacrince: Our blessed Saviour hath instituted the venerable Sacrament of the Eucharist which containeth really and verily his flesh and blood.  
Christ's Epistle to a devout Soul thus seconds him, Page. 77. 78. Because thou mayst be inflamed with a greater reverence, love and desire towards this blessed Sacrament, I assure thee, that without all doubt my body is there Sacramentally delivered unto thee, to be received, under the form of Bread. Wherefore seeing it is the same body which I carry now glorified in Heaven, seeing it is no other, nor any like unto it, but even the very same, and seeing I carry not a body which is dead, nor with out blood it followeth of necessity that together in the same body, there must be also contained my soul, my blood, my graces, and my virtues: To all which since the word is united it must also follow, that the whole Trinity is present in this Sacrament, as truly and as verily as they are in Heaven, though in another kind, id est, under a Sacramental form. The same opinion thou must in like sort have of the Chalice, the new-testament in my blood, consider therefore that thou hast me really and perfectly there, Page 238. Make also every day to me in the honour of the holy Sacrament of my blessed body two reverend adorations.  
Doctor Laurence in his Sermon before the King resolves thus Page 17. 18. As I like not those that say, he is bodily there, so I like not those that say, his body is not there; because Christ saith, 'tis there, and Saint Paul saith 'tis there, and the Church of England saith 'tis there, and the Church of God ever said 'tis there; and that truly and substantially & essentially: and that not only by way of representation or Commemoration; and yet without either con, sub, or trans, which the ancient Church said not: by a real, and nevertheless a spiritual and mystical and supernatural presentation and exhibition. For why should our Saviour bid us take what he would not have us receive? We must believe 'tis there; we must not know what is there: our faith may see it, our sense cannot; 'tis a mystery, they all say, and 'twere no mystery if 'twere known; his presence they determined, the manner of his presence they determined not: they say he is there, end they say the Lord knows how. For why should we seek him naturally in the Communion, whom naturally we cannot find in the Womb of the Virgin.  
Doctor Pocklington in his Altar Christianum, writes thus. Page. 108. 153. The people were not so profane and unchristian not to perform their most humble and lowly reverence towards the most holy and sacred Altar, where Christ is most truly and really present in the blessed Sacrament, etc. Altars because they are the seats and Chairs of estate, where the Lord vouchsafeth to place himself amongst us, (quid est enim Altar, nisi sedes corporis et sanguinis Christi as Optatus speaks?) have been in all ages so greatly honoured, and regarded of the most wise learned and most blessed Saints of God.  
Doctor Heylin in his Coal from the Altar affirms Page 15. Bishop Ridley doth not only call it the Sacrament of the Altar, affirming thus, that in the Sacrament of the Altar is the natural body and blood of Christ, etc.  
The Archbishop of Canterbury in his Speech in Star-Chamber, hath this strange Passage which did much amuse the World, Page 47. To Almighty God, I doubt not, but yet it is, versus Altar, towards his Altar, as the greatest place of God's residence on earth: I say the greatest; yea, greater than the Pulpit, For there 'tis Hoc est corpus meum, This is my Body; But in the Pulpit, 'tis at most, but Hoc est verbum meum: This is my word, (and as many men use the matter, Hoc est verbum Diaboli, This is the word of the Devil). And a greater reverence, no doubt, is due to the Body than to the Word of the Lord: and so in relation answerably to the Throne where his Body is usually present than to the Seat whence his Word useth to be proclaimed, etc.  
These words do necessarily imply, a real presence of Christ's Natural Body on the Altar, not of his Sacramental only. For this sentence; The greatest place of God's residence on earth, I say the greatest; yea greater than the Pulpit, for there 'tis, Hoc est corpus meum: & C. But in the Pulpit 'tis at most, but hoc est verbum meum: clearly demonstrates that he means this only of Christ's very natural body. For first he speaks of that Body of Christ, to which the Deity is hypostatically united, and ever present with:  
Secondly, of that body which draws along with it the greatest presence and residence of God Himself on earth.  
Thirdly of that body of Christ, which is far more worthy and honourable than the word of Christ.  
Fourthly, of that body to which a greater reverence no doubt is due, than to the word of the Lord: and so by relation, to the Throne wherein his body is usually present, then to the Seat where his word useth to be proclaimed. Now all these cannot be intended of any representative or Sacramental Body of Christ, but only of his Natural body, Therefore his clear meaning can be no other, but that Christ's very natural body is really present on the Altar in the consecrated bread, when the Sacrament is there administered. And to put this out of doubt, these passages in his Conference with Fisher, p. 286. 293, 294, 295, 296. intimate, or rather clearly express as much.  
All sides agree in the truth with the Church of England, That in the most blessed Sacrament, the worthy Receiver is by his Faith, made spiritually partaker of the true and real body and blood of Christ, TRULY and REALLY. I would have no man troubled at the words, TRULY and REALLY, etc. Bellarmine saith, Protestants do often grant, That the TRUE and REAL BODY OF CHRIST IS IN THE EUCHARIST, and 'tIS MOST TRAVE. For the Calvinists, at least they which follow Calvin himself, do not only believe, that the TRUE and REAL BODY of Christ is received in the Eucharist, but THAT IT IS THERE; and that we partake of it VERE ET REALITER: Nor can that place by any art be shifted, or by any violence wrested from calvin's true meaning of the presence of Christ, IN and AT the blessed Sacrament of the Eucharist. And for the Church of Engl. nothing is more plain than that it believes and teaches The true and real presence of Christ in the Eucharist; unless A. C. can make a body no body, and blood no blood. Nay Bishop Ridley adds yet further, That in the Sacrament IS THE VERY TRUE and NATURAL BODY and BLOOD OF CHRIST, that which was borne of the Virgin Mary; which ascendod into Heaven, which sits at the Right hand of God the Father, which shall come from thence to judge the quick and the dead, etc. All which compared with his Alterations and Additions made with his own hand in the Book of Common Prayer, which he would have obtruded on the Church of Scotland [recited at large in A Necessary Introduction to his Trial, pag. 158. to 164.] so grossly Popish, that he durst not hazard the giving of them in evidence to this particular point, but pleaded the Act of Pacification and Oblivion in bar thereof as soon as ever they were but mentioned; will undoubtedly manifest him a mere Papist in this particular, and a professed Patron of the Real presence Transubstantiation, and the Mass itself.   

7. That Crucifixes, Images, and Pictures of Christ, God, Saints, may be lawfully, profitably used, set up in Churches, and ●ught not to be demolished, or removed thence.  
HOw zealous the Archbishop with his Confederates were in defence of Images and Crucifixes in Churches, how forward to introduce and set them up in their Chappells, Churches, Cathedralls' Houses (confirming this Popish position by their practice contrary to our Homilies, Statutes, Writers) and how extremely violent he was against such who did by word or deed oppose them, hath been already at large demonstrated in the premises, especially in the cases of Master Sherfield, and Mr. Workman: We shall therefore proceed to late authorized Books in justification of Images, Crucifixes lawfulness and use in Churches, or elsewhere.  
Bishop Montague in his Gag p. 300. Writes thus of Images; Images have three uses assigned by your Schools; stay there, go no further, and we charge you not with Idolatry; Institutionem rudium: comme●orationem Historiae; & excitationem de votionis: you and WE also give unto them. P. 317. Images in his time were much improved, yet not unto Adoration; Honour, Reverence, and respect, was given them to be books to the simple and ignorant people. Pag. 318. 319. The Pictures of Christ, the blessed Virgin, and Saints may be made, had in houses, set up in Churches; Respect and honour may be given unto them; The Protestants do it, and use them for helps of Piety, in rememoration, and more effectual representing of the Prototype: but quatenus? You say they must not have Latria, so we; you give them Dulia: I quarrel not the term though I could; there is a respect due to the Picture, sign, resemblance, monument of great men, friends, good men, Saints, Christ: If this you call Dulia, we give it too: Let practice and doctrine go together, we agree.  
Which he thus prosecutes in his Appeal, pag. 250. Saint Gregory's doctrine concerning Images far from Popery; now had the Church of Rome gone no further in practice or precept, then that which Saint Gregory recommendeth, our Church I suppose [for so our Doctrine is] would not blame them, not have departed from them about that point: happily furious ones in our Church would proceed, but they are singular Illuminates. Pag. 253. Nor are they utterly and absolutely unlawful for any Religious employment. Our strictest Writers do not condemn or censure St. Gregory for putting upon them that Historical use of suggesting unto, moving or affecting the mind even in Pious and Religious affections. For instance, in remembering more feelingly, and so being empassioned more effectually with the Death and bloodshed, and bitter Passion of our SAVIOUR, when we see that story fully and lively represented unto us in colours or work by a skilful hand. And I know not the man that is made of humane would, but when he readeth in this book his Tragical endurance for man, will reflect upon himself, and his own Soul and Conscience, with a lively reprehension of man's Sin; GOD'S love CHRIST'S endeared charity, in undergoing these unknown sufferings for our sake.  
Pag. 254. But it hath distasted some that respect and honour should be given unto them: Strange, etc. unless men would have them pulled down in all places, demolished, stamped to powder. The setting of them up suffering them to stand, using them for Ornaments, for help of memory, of affection, of rememoration, cannot be abstracted to my understanding from reverence and honour simply in due kind. P. 257. Give them no Latria and we agree. p. 258. The Church of Eng. condemneth not the Historical use of Images: The Homily that seems to condemn all making of Images, is to be understood with a 
NOTE.  restriction, of making them to an unlawful end. Many passages therein were fitted to the present times, and the condition of the people that then were, etc.  
In his Orig: Ecclesiasticarum, Pars Posterior, Londini 1639. pag. 102. he writes more boldly and plainly, concerning Images in these words.  
Intuitum enim & Invitationem Imaginum non est cur quispiam, ut mihi videtur, improbet, aut condemnet, nos certe non obloquimur, non obmurmuramus. Ping●te, sequemur, sculpite suspicimus, Abrahami sacrificaturientis Imaginem, Christi in Cruse pendentis Passionem, Typum illum, hoc complementum [quis negat] nos imitamur in Ecclesiis nostris, intuemur libenter, & usurpamus oculis, ex intuitu ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commovemur, & ad detestationi conjunctam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de peccatis nostris in Judaeos vehementius inflamamur, Christi passionem tormentis compatimur, & simul in memoriam revocamus, non fuisse dolorem sicut dolorem ejus: cujus illa, ut Graeci in suis Liturgicis loqunntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vocem illam dolorificam expresserunt; Deus meus, Deus meus ut quid me dereliquisti? Atque hinc ab intuitu isto invitati, ad Amandum amore nostro, amorem illius excitamur, qui propter amorem nostri, ut Augustinus loquitur, semetipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exinanivit, cum in Plenitudine existens Deitatis, quod habet sanctus Leo, plenitudinem accepit naturae humanae. Et factus obediens ad mortem, mortem autem Crucis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantopere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Haec & hujusmodi nemo nostrum negat, saltem negare nemo potest, ex intuitu efficacius ad animum & intimos cordium affectus descendere: eoque magis commendantur, in usu posita quotidiana, quo, tardiores cum simus, ad haec magnalia Dei recolenda pluribus indigemus & efficacissimis adjumentis.  
Ibid, p. 104. 105. He proceeds thus. Christianis licet fabricare omne genus Imaginum, & simulachrorum; Spiritum sanctum sub specie linguae dispertitae; in figura Columbae depingi, potuisse; de ment Patrum: Christum quoque hominem vel in Agni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. tam certo liquet, quam solem meridie lucere. Dei autem Patris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fingi possit Image, non perinde liquet, cum non nulli velint, nusquam illum sub ulla fig●ra apparuisse apud saeculum prius: quod ab aliis tamen contra asseritur, ut verosimilit erè Daniele: ubi Antiquus diorum, & Edius hominis destincti commemorantur: antur: Civilem autem usum, as moralem statno ad intuitum, ac javitationem. Successerunt tempora cum frequentius in Templis locaremur: sed tantum ad intuitum & invitationem. Tempora illa laudamus & imitamur. Permittimus Sanctorum Imagines quicunqueeas formare voluerit, tam in Ecclesia quam extra, propter amorem Dei & Sanctorum ejus; adorare prohibemus frangere vel destruere eas non permittimus: haec illi, ITAET NOS: And p. 103. Si quis Sancts alicujus expressam Imaginem, beatae puta Virgins, Petri, Pauli dedecore afficiat, illum ego 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 optaverim, ac suae impudentia, ac temeritatis paenas dare, quod OPTIMONOS EXEMPLO aliquoties vidimus in Puritanos quosdam animadversum. He proceeds thus, Pag. 174. Sub pretextit reformata pretatis Deum, Ecclesiam, pietatem, per nefandissima sacrilegia eversis ub●cunque Monasterijs, Templis, Sacrarijs, & redactes in fiscum maximis reditibus emunxerunt constanter religosi Nebulones, etc. And in his Antidiatrib: Pag. 24. 27. 30. Haeretici nequaquam a te censeri debemus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, asseramus enim diligenter & cum cura Petri, Pauli, beatae Virgins, Sanctorum aliorum innumeras imagines, praesertim vero jesu Christs Redemptoris Crucifixi, etiam in Templorum criptis & lararijs, in perietibus & fenestris, quas tamen non a loramus. Tantummodo taxamus in imaginibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, usum & utilitatem non sollicitamus ullo pacto: Christiani omnes adoramus Christum Imagine & Simulacro. An verò ad intuitum & Invitationem constituerentur in lccis Sacris, & Sacratis conventibus destinatis, sunt qui negant ex Origine, Arnobio, Minutio Faelice, sed non persuadent.  
Sir Tho. Ridley in his View of the Civil Law, printed at Oxf. with Annotations, 1634 p. 52. and 192. Hath these passages added in the Margin concerning the erecting of Crucifixes in Churches, That which followeth in the Euchologe discovereth the form & manner of setting up the Crucifix which the Law called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Then the Crucifix must be sent to the place where the Church is to be erected, and there the Bishop by whom it is conveied saith the forenamed service, and when he maketh the Consecration, the Cross must be set up behind the holy Altar, etc.  
Doctor John Pocklington in his Altar Christianum, licenced by the Archbishop's Chaplain by his own special direction, hath these passages, justifying the placing of Crucifixes upon the Altar, and against demolishing Images, pag. 143. The Cross of Christ always used to stand upon the Altar. Christians had no other Images in their Churches, Preter quam Crucis signum super Aram, ad Ortentem versum; erigerent ut mentem oculosque in caelum, ubi Pater est omnium expinsis manibus: but only the Cross of Christ which stood upon the Altar. And it is not also said, that the Altar which stood in former Prince's times continued in Q. Elizabeth's Chapel with the Cross upon it?  
Pag. 87. Besides the Altar so furnished, there are to be seen, many goodly Pictures, which cannot but strike the beholders with thoughts of Piety and devotion at their entrance into so holy a place; as the Picture of the Passion, and likewise of the holy Apostles, together with a fair Crucifix, and our blessed Lady and St. john, set up in painted Glass in the East Window, just over the holy Table or sacred Altar: so that I must needs say as I think all good men besides will, that who so lives in his Lordship's Diocese must be condemned of great impiety that will desert his Lord and not follow him usque ad Aras, Pag. 139. The Magistrate may proceed against Delinquents that Violate the Lords Table standing Altarwise, or break or deface the Picture of Christ, or of the Saints in Church-Windowes or Crosses, and the like, upon the Statute, if any should so offend (which God forbid.)  
I shall close up this with Francis Sales, his Introduction to a devout life; where he intimates to us what use we ought to make of Pictures and Crucifixes, P. 158. Sometimes kiss reverently his blessed Image, and say unto him, these words of Jacob, I will not leave thee, until thou give me thy blessing, Pag. 159. Stir up thy heart with corporal gestures of outward devotion and prostrating thyself upon the ground, laying thy Arms a Cross before thy breast, Embracing his Image, etc.   

8. That the Pope, or Papacy is not Antichrist, nor Antichrist yet come.  
BIshop Montague in his Appello Caesarem determines thus, Page 140. 141. That he (the Pope) is Magnus ille Antichristus, is neither determined by the public Doctrine of the Church, nor proceed by any good Argument of private men. I profess ingeniously, I am not of opinion that the Bishop of Rome personally is that Anti-christ, nor yet the Bishops of Rome successively are that Anti-christ.  
Doctor Heylyn in his Moderate answer to Henry Burton thus seconds him page 126. The Pope not Antichrist, for any thing resolved by the Church of England, Page 127. 128. 129. You tell us that by the Doctrine of our Church in the Homilies and else where it is resolved, that the Pope is Antichrist: Your elsewhere, I am sure is no where. Saint john hath given it for a Rule, that every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God, but is that spirit of Antichrist, whereof you have heard, etc. So that unless you can make it good, as I think you cannot, that the Pope of Rome confesseth not that Jesus Christ is come in the flesh, you have no reason to conclude that he is Antichrist.  
Christopher Dow, in his Jnnovations unjustly charged, writes thus, Page 53. To the third, That the Pope is not Antichrist: I answer, that though many of the learned of our Church (especially at the beginning of our Reformation, when the greatest heat was stricken between us and Rome) have affirmed the Pope to be Antichrist, and his whole Religion to be Antichristian, and that some Books exceeding the bounds of Moderation in this point have passed a broad, & that with the licence of Authority, yet to them that calmly and seriously consider it, it may not without good reason be disputed as doubtful, whether the Popes or any of them in his Person; or the Papal Hierarchy, be that great Antichrist which is so much spoken of.  
Robert Shelford in his five Treatises resolves thus, Page 284. That Rome at this day is not the Beast is manifest, because the Pope there now sheddeth no blood, Page 293. That the Pope is not to beheld for Antichrist, I prove from Saint john's description. Who soever is not of Antichrists spirit, cannot be Anti-christ, But the Pope is not of Anti-christs' Spirit, therefore he cannot be Antichrist, Page. 297. The Church hitherto hath neither declared the Pope nor any other to be the great Antichrist. Therefore as yet he is to come: 299. And were there no other Argument to free the Pope from being the Antichrist among the Fathers, this is sufficient, for that he maintaineth Images. Yea the very subject matter of his largest Treatise is this, and thus entitled. That the Pope is not Antichrist, and that Antichrist is not yet come. One of his Books of this Subject he presented to the Archhishop, who received, yea reserved it in his Study, without check or contradiction; and was so far from disliking this Opinion, that he gave special Command to purge all passages out of old and new printed Books, which either directly I termed or intimated the Pope to be Antichrist, or that man of sin, and repealed the Articles of Reland, for defining him to be so, as we shall hereafter manifest.   

9 That there is a Purgatory, and Limbus Patrum.  
CHrists Epistle to a Devout Soul, P. 130. But when thou art come to perfection, and prayest, lying prostrate at the feet of my Majesty, thou shalt desire to satisfy my Justice with that small ability which resteth in thee, and shalt offer thyself for my Glory unto PURGATORY, and to suffer for the fulfilling of my will, whatsoever it shall be my will to lay upon thee, and the fulfilling of my will, shall please thee more than the escape of Pudgatory.  
Montague his Gag Page 176. They Quarter out Hell into four Regions Hell of the damned, Purgatory, Limbus Jnfantum; et Limbus Patrum, This division, be it granted them, page 278. God's Kingdom is not so narrowed, but that he might well have more places than one, Recepracles, Repositories, resting places for the Righteous. Which he thus prosecutes in his Appeal, page 236. Heaven so spacious, extended, so capacious, is not, nor hath been so narrowed in, wherewith that there cannot be divers Designations, Regions, Habitations, Mansions, or Quartering there page 237. They (the Fathers) were not in Hell, but as they were not there, so were they not likewise in Heaven, strictly taken for the third Heaven that receptacle of the Righteous now together with the glorified body of our Saviour, page 238. For that place was not then stantibus ac tunc fitting or accrueing to them, such a Royal habitation the None-such of God, did not befit their then inferior states and conditions.  
And in his Appar. P. 476. Communem esse Patrum sententiam aliorumque doctissimorum Scriptorum nostrae aetatis et Confessions, sanctorum aminas ante Christi resurrectionem non fuisse in Caelo. Hieronimi testimoniae sunt innumera, ante adventum Christiomnes and inferos ducebanturunde Jacob ad inferos discensurum se dicit; et Evangelium docet magnum Chaos interpositum apud inferos: Nota quoque ut Samuelem verè quoque in inferno fuisse credas et ante adventum Christi quamvis sanctos infernt lege detentos, locum esse ait qui lacus vocatur, et abissus, in qua non erant aquae; in qua animae recluduntur, sive ad paenas P. 135. Obijciunt, nullus tertius locus indicatur in Scriptura preter infernum dimnatorum et Caelum: Resp. Licet non indicaretur in scriptures alium esse locum tertium, non tamen inde sequeretur non fuisse tertium, quia multa sunt quae non indican tur in scriptures.  
Many other passages of like nature might be added, but these shall suffer.   

10. That there are Canonical hours of Prayer, which ought to be observed  
THis is the subject matter of Doctor Cousins his private Devotions, or HOURS OF PRAYER printed three or four several times one after another, & digested into Canonical hours; the practice whereof he not only there pleaded for, but 〈◊〉 wise afterwards introduced in Peter House in the University of Cambridge 〈◊〉 'mong other his Popish Innovasions) as was attested upon Oath by Mr. 〈◊〉 and others.  
The Archbishops own private Manuscript Devotions under his own 〈◊〉 seized by Mr. Prynne in his Chamber at the Tower, were all digested into Canonical hovers, in Imitation of the Hours of our Lady and other Popish Treatises of Devotion, as was manifested by the Book itself, from Page 1. to 75.  
Doctor William Watts, in his Mortification Apostolical, printed at London, 1637. Page 47. thus Justifies the use of Canonical hours. For this purpose the night was divided into Canonical hovers, or certain times of rising, to Prayers: At midnight will I arise to give thanks unto the, said the man after Gods own heart. Mark here that he praised not God lying, but used to rise and do it, at other hovers the Saints may sing a loud upon their Beds, and the spouse may seek her Christ in the Bed by night, but when a Canonical hover comes (of which midnight was one) David will rise to his devotions: thus did the Apostles 100 At midnight Paul and Sylas prayed and sung praises unto God, The morning watch was another Canonical hover, and this David was so careful to observe, that he oft times waked before it, etc.   

11. That men have freewill in Actions of Piety.  
BIshop Montague in his Gag determines thus, Page 109. Man hath freewill in Actions of Piety, and such as belong unto his salvation. For the concurrence of grace assisting with freewill: The correspondency of freewill with Prescience, Providence and predestination, is much debated in your own Schools, Page 116. Our conclusion and yours is beth one, we cannot deny freedom of will; which who so doth, is no Cathelique no nor Protestant. Which he thus seconds in his Appeal, Page 75. 76. The Question of freewill is a point of very great obscurity, fitting rather Schools then popular ears, or auditories, if not, what mean those many divisions amongst men touching freewill, the nature, state, Condition of it since Adam's fall, the Concurrence and Cooperation thereof with Grace, Page 99 There is freewill, Man prevented by grace, assisted putteth to his hand to procure Augmentation of that Grace, as also continuance unto the end in that grace, Page 95. Thus having with as great diligence as I could examined this Question, inter parts, of freewill, I do ingeniously confess, that I cannot find any such material difference between the Pontificians, at least of better temper and our Church. So he.  
Shelford in his five Treatises Page 203. writes thus. The order for freewill, is for man; to which because it is the Highest, God added his special grace, And by this man traveleth, either to his home of happiness, or to his home of heaviness. He proceeds thus. Page 211. Herein stands his liberty and freedom to do what he can, and will what he will in the way of Grace and goodness, wherein God will aid him to go beyond himself, pag. 105. O blessed Charity if thou hast this root in thee, thou shalt comprehend this breadth and length, heigh and depth, and thou shalt with these holy Saints say, If I had been in their Coats or had their occasions, I would have done as they did.  
I shall conclude with Index Biblicus, printed at London. 1640. Liberum arbitrium etiam post lapsus in homini mansit, etc.   

12. That we are justified before God by Charity and good workers not by faith alone.  
SHelford in his 5. Treatisies, pag. 109. resolves thus, The fulfilling of the Law justifieth: but Charity is the fulfilling of the Law, Ergo it justifieth: Where the Abostle preferreth Charity to justifying faith, he compareth them in the most excellentway, and it is most manifest, that the most exeellent way is in the way of our justification pag 120. Bona opera sunt efficienter necessaria ad salutem.  
Gredere justitia est omnis et una salus.  
At non sit olim tam malis semita nunquam.  
Heroum lassos duxitad astra gradus.  
Sed labor et virtus.  
Christopher Dow, in his Innovations unjustly charged, pag. 124. We must put all that we can, we must not fly to naked imputation, not by faith only, etc. pag. 127. Fr. 4 Sancta Clara, that good works are effectively necessary to salvation, which position was intended and maintained in opposition to the Enemies of good works, of whom some deny their necessity, others allowing their presence as requisite, deny that they conduce any thing to the furtherance of salvation.  
Sancta Clara, his Deus, Natura, Gratia pag. 158. Hic pax facillime ineunda; sic etiam D. Montacutius articulum be fide recte explicat, pag. 159. Ecce igitur plane & plene convenimus: Doctiores Protestantes tribuunt justificationem nostram habitui justi●ae non ergo fidei Jmmo haec nostra positio solemniter Cantahrigiae in Com tijs anniversarijs pro actu doctor all hoc anno currente mense Iulio agitata est, pag. 181. Sanè nulla hodie reperi etur differentia in Confession Anglica, & sanctissima Confession Trid. nihil in Articulis Hamptoni ensibus in oppositum ordinatur, ut patet Art. 9 the justificatione iunde Montacutius in suo Appello, Caesar●m Cap. 6. express probat, Doctrinam nostra ●●saltem secundum gradum hujus latitudinis, ab ipsis teneri, etc.   

13. That there are Merits, works of Supererogation, and Evangelicall Counsels.  
BIshop Montague his Gag pag. 153 Good works therefore said to be meritorious are soon understood to be ex cord●gno: which that a work may so he these conditions are required, That it be morally good, freely wrought by man in this life, in the state of Grace and friendship with God, which hath annexed God's promise of reward: all which conditions I cannot conceive that any Protestant doth deny unto good works.  
Which he thus backs in his Appeal, pag. 203. The sense of the word, which was but to procure, to incur, to purchase, major est mea iniquitas quam ut veniam Merear, than that I may purchase or procure pardon, pag. 214. Touching Evangelicall Counsels, I know no doctrine of our Church against them, pag. 215. So I say still I know none: I do believe there are and ever were Evangelicall Counsels, such as Saint Paul mentioneth in his Concilium autem do: such as our Saviour poinred at, and directed unto in his. Qui potest capere capiat, such as a man may do or not do without guilt of sin or breach of Law.  
Shelfords five Treatises, pag. 120. Virtutum sancta & speciosa caterva salutem: Divino ex pacto, quam meruêre, dabunt, p. 130. And to this belong the Counsels of the Gospel which go beyond the precepts of the Law, of which Saint Chrysost. speaks, etc. CHRIST commanded nothing impossible insomuch that many go beyond the very Commandments, who ever did this: he forth with answers? Saint Paul, Saint Peter, even all the choir of Saints. Lastly as Christ's spirit and grace gives such power to go beyond the precepts, etc. pag. 189. By his Counsels which go beyond his precepts, (because God hath given man free will to do what he can in the state of Grace for the state of Glory) he shows him some exceeding means to grow to this life's perfection and to improve the common reward of glory for the next life; as, sell that thou hast, etc. These are Gods Counsels, which of the Primitive Church were put in practice, but in our times they are put off with a non placet, pag. 146. Object. The very best works of the Saints are unclean impure menstruous and mortal sins, therefore it is impossible for any man to keep the Law. Ans. They that say so cannot be excused from extreme blasphemy.  
Francis Sales, pag. 7. 8. Devotion then provoketh us to do with joy and delight all manner of good works, although they be not in any sort commanded by God's Law, but only commended unto our free will, by his Counsels and holy inspirations, Pag. 375. Thy poverty (Philotheus) hath two great privileges, by which she can make thee rich in merits and deserts.   

14. That the Law is possible to be fulfilled, and Perfection attainable in this life.  
SHelford Pag. 141. A Treatise showing that God's Law now qualified by the Gospel of Christ, is possible, and aught to be fulfilled by us in this life. p. 122. That there is a fulfilling of God's Law in this life, james 2. 10. whosoever shall keep the whole Law, etc. here therefore is a general and absolute fulfilling spoken of p. 127. Christ hath merited that the righteousness of the Law should be fulfilled in us: therefore the Law is not impossible to be fulfilled for us, pag. 130. Christ's spirit and grace gives power to go beyond the precepts, pag. 139. If God should command things impossible, he should be more cruel than a Tyrant, pag. 147. The unregenerate cannot possibly fulfil the Law, pag. 149. But God's Sons and servants are able to fulfil it, p. 189. By his Counsels which go beyond his precepts, he shows him some exceeding means to grow to this life's perfection.  
Christ's Epistle to a devout Soul, pag. 240. A Rule for such as labour to attain to Perfection, etc.  
Francis Sales His Introduction to a devout Life, pag. 19 There are many degrees and exercises of devotion which easily lead secular persons to Perfection, St. Lydia and Saint Chrispin were perfectly devoute in their open shops, etc. pag. 334. Charity only placeth us in the height of Perfection.   

15. That there are Venial sins.  
CHrists Epistle to a Devout Soul, p. 57 Although in this conflict there are many venial sins wont to be committed. That pain which is endured by resisting of mortal sins doth take away all that pain which the Venial sins do deserve.  
Pag. 32. Venial sins do not take from us the life of Grace.  
Francis Sales in His Introduction to a Devout life, writes in this manner.  
Pag. 110. That we must purify ourselves from affections to Venial sins. Thou shalt discover in thyself, that besides mortal sins, from which by the forementioned exercises thou hast been purged, there remain yet in thy soul divers inclinations and affections to Venial sins.  
Pag. 111. We can never be free from Venial sins in this life: I say then that one must purge his soul from all the affections and inclinations that he feels to Venial sins.  
Pag. 112. A Venial sin be it never so little displeaseth God, though not so heinously that he will damn us, or cast us away for ever for the same.  
Pag. 114. Venial sins kill not our souls, but yet mar the honey of our devotion.  
It is no heinous sin (my Philotheus) to tell some little lie in pastime, to exceed somewhat in needless talk, in careless looks, etc.  
Pag. 119. Certain Inclinations are not properly sins neither mortal nor Venial, but only imperfections.  
Pag. 214. Think it not enough to confess thy Venial sins.  
Pag. 227. To communicate every 8. days it is requisite, neither to be guilty of mortal sins, not any affection to Venial.  
Shelfords five Treatises, p. 130. Lastly, A● Christ's Spirit and Grace gives power to go beyond the precepts, so it is not incongruent that it should so mollify sins in his members, as to make them Venial and not killing.  
Sparrows Sermon of Confession. All our sins therefore must be confessed; Omnia Venialia, omnia mortalia, so say the Casuists.   

16: That Relics of Saints are to be preserved and reverenced,  
BIshop Montague, Orig: Ecclesiast: Pars prior. Pag. 39 De qua re, quid nos Angle sentiamus breviter exponemus. Nos Martyres, etc. qu memorias ipsorum anniversartas in orbem redeuntes in Sancto Stephano, Proto-Martyre honoramus, eorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exosculamur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Reliquias ipsorum, lipsana, cimaelia, deposita, si quae sint, quaead nostram notitiam pervenerint: Si quae nancisci poterimus genuiva, non fucata, libenter suscipimus, & veneratione sua debita, congrua honeramus. Imprimis autem de Martyribus, ubi non constat veritas, disquisitionem censemus instituendam.  
Pag. 40. Repraesenta mihi fase as illas Seruatoris; D●ce certissimo illas ipsas etiam, numextare, quibus Infans sacratissimus involvebatur: Ego, quod ad me attin●t, libens merito cum summ● gandio, gratulatione, reverentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accurram, suscipiam, & ultra omnia, quae vocant Barbari Jocalia, Cimelia, lapides preciosos, aurum, astima●●. And in his Antidiatr p. 17. Ossa Sanctorum, Cineres, Reliquias vase aureo velamine precioso convolvebant. Ego certè cum Constantino illas reliquias fascijs involvam, auro includam circumge standas, admovebo labijs, ac collo suspensos manibus oculisque crebrò usurpatat intuebor, vel in apothecas condam & recludam inter preciocissima cemelia censendas.   

17. That vowed Poverty, Virginity, a Monastical life, and Monasteries, are lawful, useful: Popish Votaries, Saints, Orders to be imitated, applauded.  
CHrists Epistle to a Devout soul, p. 86. 87. 88 89. brings in Christ thus speaking to Christians: I Was driven into banishment, brought up by the labour of my mother, and fed by Alms at other Folks cost, having neither house nor lodging of mine own: withered often in the mountains: how was I spoiled of all my garments at the time of my passion? etc. Look therefore upon my poverty and leave to be sad, why art thou not grieved like a good Emulatresse if thou see any man poorer than thyself (as Saint Francis was;) if thou perceivest any man more agreeable to my life and poverty than thyself: this indeed should be a kind of emulation. Embrace with me the cross of Poverty, etc. Determine therefore now, and make a firm resolution from the bottom of thy heart, to contemn all things for the love of me, and be unwilling to possess any thing but even such as of necessity thou art enforced to use, delighting in all Poverty, contempt and penury, that thou mayst be worthy to enjoy me.  
Francis Sales, His Introduction to a devout life, page 19 True it is that the Devotion altogether contemplative, Monastical, and Religious, cannot be exercised in these Vocations (of Artificers, etc.) yet are there many other degrees of devotions.  
Page 200. The solitariness of Saint Paul the first Hermit, is imitated in some sort by the spiritual retreats of which we have spoken, and the extreme poverty of St. Francis, may be imitated by those practices and exercises of spiritual poverty which we will hereafter set down.  
Page 354 Charity only placeth us in the height of perfection, but Obedience, Chastity, and Poverty are excellent Instruments to attain unto it. I will not say any thing of these three virtues, as they are vowed solemnly, for so they appertain to Religious persons.  
Page 335. When they are vowed solemnly, they place a man in the way and state of perfection.  
Henry Stafford his Female Glory page 23. Let us then imagine that this holy Recluise confined her body to this sacred solitude, etc.  
Page 28. The bonds of her Matrimony were asked in heaven, and no impediment found why she might not wed God himself; yet at the earnest solicitation of the Reverend Priests, saith Mantuan, she was content to be betrothed to Joseph, not that he should do the Office of an Husband, but serve as a bar to the importuninity of other suitors, that so she might the more freely enjoy the inconceivable pleasure she took in her Vowed Virginity.  
Page 148. You who have vowed Virginity Mental and Corporal, you shall not only have ingress here, but welcome: Approach with comfort and kneel down before the grand white Immaculate Abbess of your snowy Nunneries.  
Page 235. My Arithmetic will not serve me to number all those who have registered their names in the sodality of the Rosary of this our blessed Lady, etc. All which are Canonised for Saints.  
Bishop Mount Orig. page 303. Quantum detrimenti Regijs accesserit vectigali. busper illam desolationem Monasterijs invectam per importunum Henrici Octavi rigorem & per Parliamentarias Impropriationes? etc.  
Page 382. Ejusmodi vitae genere joannem jecisse fundamenta Monasticae vitae hoc est Anacoreticae, et Ascetica, cum illustrissimo Baronio non abnuerim, etc.   

18. That there are written Traditions, which we must observe, and are of equal Authority with the word.  
BIshop Montague in his Gag page. 30. There are Traditions written and unwritten, you mean not here Traditions written I know it, no more do we.  
Page 31. Traditions instituted by our Saviour even in points of belief and Faith have divine Authority, as his written word hath. Traditions derived from the Apostles, have equal authority with their preachings and their writings, Traditions of the Church have such authority, as the Church hath, all bind and oblige as they were intended, and as their extent is. For they must be considered not only from the Author, but from the end: some were intended to be permanent, others only to be transient for a time only, or else for ever: some Universal, some only Partial: for the Catholic or else a private Church: such variety and difference is in Traditions.  
We do grant it in every kind that either there are or have been Traditions of Christ, his Apostles, the Church private men.  
Pag. 37. Quae universa tenet Ecclesia, ab Apostolis praecepta benè traduntur, quanquam scripta non reperiantur, said Saint Augustine, and I subscribe unto it. Omni modo bind they unto Obedience so long, in such sort, so far forth as the Authors did intend, till the same Authority disavow them which gave unto them being at the first. In the 34. Articie to this purpose, we read of and concerning Ecclesiastical Traditions.  
Lo Traditions not only avowed but maintained.  
Page 41. No Protestant living in his right wit will deny this, that the Apostles spoke much more than is written. Therefore the Traditions of the Apostles and of the Church is without all question of good credit and esteem, and so much we profess, Art. 34. I grant, it hath displeased some which is said  
It is Tradition which avoweth it, seek no further. I see no reason why any should be displeased therewith.  
Doctor Pocklintons' Altar Christianum, Page 48. None of all these Heretics can derive their succession from the Apostles, nor show how their Doctrines were received by Tradition from them.  
Page 49. According to Apostolical Tradition.  
Page 50. Those that deprive us of the benefit of this Apostolical Tradition.  
Page 180. Traditions of holy Church, of absolute Authority.  
The Archbishop himself in his Reply to Fisher, determines thus page 44. Some Traditions I deny not true, and firm and of great both Authority and use in the Church as being Apostolical.  
Doctor heylin's Antid. Lincolniense page 86. Sect. 2. Many things came into our mind by a successional Tradition, for which we cannot find an express command, which yet we ought to entertain, ex vi Catholicae consuetudinis, of which Traditions there are many which still retain their force among us in England. This Church (the Lord bethanked for it) hath stood more firm for Apostolical Traditions, than any other whatsoever of the Reformation.   

19 That Ave Maries are to be now said to the Virgin Mary: That she and other Saints; and our Angel's Guardians are to be invoked and prayed to, as our Patrons; Popish Saints to be imitated: and the Virgin Mary, extolled, deified, by Protestants as she is by Papists.  
CHrists Epistle to a devout Soul, Page 237. Say with the same intention, the prayer at lest which I taught my Disciples, and the Salutation of the Angel, to my blessed Mother; and offer me up to my Father in thy heart, and with me all those good works which I and my servants either do or have done for thee, and the universal Church, pag. 252. Do not omit every night to entreat my glorious Mother to pray unto me to pardon thee (at her request) all such negligences as thou hast ignorantly committed, and which thou dost not remember: She hath performed the office of a tender Mother 
NOTE.  to me, I have received nourishment from her blessed Duggs, and therefore I cannot nor will not (my love to Her is so great) deny any Petition that she presents: and therefore entreat me daily by her intercession for the amendment of thy life, perseverance in virtue and obtaining of my grace, pag. 253. Thou shalt further entreat me by her Intercession, that the worshipping and honouring of me may be daily amplified, enlarged, augmented and increased, either by this rule and instruction which I have now prescribed and commended to thee, or by what other means soever that shall seem best unto thee, p. 262. By the compassion of thy Mother etc. What can be more Popish than this?  
Francis Sales in his Introduction to a devout life, writes thus page 19 Saint Lydia and Saint Chrispian were perfectly devout in their open shops; Saint Anne, Saint Martha, Saint Monicha amongst their families, etc. page 89. Thou being placed upon thy knees before thy good Angel, Consider, that God desireth thou wouldst make choice of Paradise, and thy good Angel also urgeth expressly thee with all his power, offering thee on God's behalf a thousand succours, page 91. In like manner accept the favours which all the blessed Saints present unto thee; promise them that thou wilt make towards them, and give thy hand to the good Angel that he may guide thee thither, and encourage thy soul to make this choice, page 97. O sacred Virgin and all you blessed Saints of Heaven, I choose you for my guides and Patrons, I render myself under your colours. O my Guide and Guardian in heaven unite me unto this glorious and sacred assembly: Page 194. We must pray for the whole Church 
NOTE.  of God, employing and imploring to that end the intercession of our blessed Lady, Page 165. O Father of Goodness, etc. Then think upon our blessed Lady, upon the good Angels and the Saints that are gone before thee, to the end that thou mayst insist in their steps, and be partaker of their happy intercessions: page 197. The holy Souls of the Saints in Heaven, in company of the blessed Angels, they likewise do good Oshces and help to assistus by their sacred intercession. Honour, Reverence and respect the sacred and glorious Virgin Mary with an especial Love: she is the Mother 
NOTE.  of our Sovereign Lord and heavenly Father Christ jesus, and consequently our Grandmother. page 198. Choose some particular Saints amongst the rest whose lives thou mayst more particularly read, taste and imitate, page 200. Read also the lives of the Saints in which as in a mirror, thou mayst see the pon●traiture of Christian perfectison. The solitariness of Saint Paul, the first Hermit, is imitated in some sorts, by the spiritual retreats of which we have spoken; and the extreme poverty of Saint Francis may be imitated, etc. There be some Saints which more directly serve to guide and order our lives than others do; as that of Saint Gregory our Apostle of England, as the life of the blessed Martyer Teressa, the lives of Saint Thomas of Aquine, Saint Francis, Saint Benuet, and such like, page 201. Other Saints lives there are which contain more matter of admiration then of imitation, as the life of Saint Mary of Egypt, of Saint Simeon Stilites, of the two St. Katherins of Sienna and of Genua, and Saint Angla, and which never the less do minister unto us great occasions to taste the sweetness of the love of God.  
Bishop Montague his Amid. page 20. Non abnuerim, Sanctos esse Orationis & Intercessionis (ut loqui soletis) Mediatores, sed universim universos praecibus suis apud Deum interveniunt, & orationibus mediantur, page 22. Meminerunt amicorum suorum et rerum a si quondam in terris gestarum quocirca ad Christum in caelo recollecti, poterint de viae ordinaria per Jesum Christum apud deum Patrem amicos familiares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecibus commendare, et adjuvare. Which he thus further prosecutes in his Gag, page 203. Now the case of Angel keepers in point of advocation and invocation is much different from other Angels, not Guardians; as being continually attendant, always at hand though invisible, and therefore though we might say; Sancte Angelo Custes Ora pro me, it followeth not, we may say Sancte Gabriell ora pro m●, page 207. Angels are to be beseeched who are deputed our Guardians, therefore not all Angels but only Guardian, Page 214. The Saints pray for us in particular, some particular Saint for some particular man, in some special case, some time. And to come more particularly to it. The question is not, whether Saints departed do pray unto God that is confessed on both sides, etc.  
Anthony Stafford in his Female Glory, (in the Front whereof there is the Picture of the Virgin Mary encompassed with a Glory holding Christ a little Infant in her Arms) thus extols, nay justifies the Invocation of the Virgin, and saying Aves to her, Med: Poetica. Ave Maria. Tu gaudi verbum peperisti, & dicit Avete Omnibus: atque omnis terra revibrat Ave. He proceeds thus in the Reverse. The House of Gold, the gate of heaven's power, great Queen of Queen's most mild, most meek, most wise, most venerable, cause of all our joy, etc. In the Panegyric of her he adds, To whom do bow— The Souls of all the just, whose place is next to God.  
Pag. 2. 3. He styles her. Most Excellent Princess; The Virgin Mother of God: Empress of the lower world: The alone fair, the alone lovely, P. 32. Glorious Empress Pag. 21. White spotless Soul, illuminated with Revelations by the divine Object of her chaste vows. Pag. 150. Woman's dearest Mistress. Pag. 197. Our sweetest Lady. P. 158. In all things the very figure and resemblance of Sanctity itself, P. 148. 149. he thus approves of Nunneries, and prayers on Beads to the Virgin, before her Image with Christ in her Arms. You who have lived spiritual Amourists, whose spirits have triumphed over the flesh, on whose cheeks solitude, prayers, fasts, and austerity have left an amiable pale: you who ply your sacred Arithmetic, and have thoughts cold and clear as the Crystal Beads you pray by: you who have vowed Virginity mental, and corporal, you shall not only have ingress here, but welcome. Approach with comfort, and kneel down before the Grand Immaculate Abbess of your Snowy Nunneries, and present the all-saving Babe in her Arms with due veneration. Never think more of the fecundity of Wedlock, since you see here that God himself is the fruit of Virginity. P. 153, 154. He thus commends the burning of Tapers, and saying Masses on Candlemas day, in honour of the Virgin Mary: This day is called Candlemas, as much to say, the day of lights, on which (while Mass was singing) very many Tapers were burning in the Church. Innocentius thus propounds and solves the Question.  
What is the reason that on this day we use so many lights in the Church? The cause of this institution is twofold. The first is, that a heathenish custom may be converted into a Christian Right or Ordinance, and that which was performed by superstitious Idolaters, in honour of Ceres and Proserpina, may be turned into the praise and glory of the Virgin Mary. The second is, that they who by Grace are purified, by this Ceremony may be admonished to imitate those prudent Virgins, who (as the Evangelicall parable testifieth) came not without their Tapers lighted to the Nuptials of Christ their Spouse. Pag. 209. There is the Picture of her fabulous assumption into heaven, cut in Brass after the popish form, with men and women devoutly kneeling and praying to her, and these verses written under the same. 
What Honour could to this GREAT QUEEN be done,  
More than be taken up to Heaven high.  
And there have God for Father, Spouse, and Son,  
The Angels wait, the world stand wondering by?   
After which, he spends many pages to prove the Verity, or probability at least of her Assumption into Heaven, Soul and Body; which (saith he) by many of the Fathers, all of the Romish Church, and some of the Reformed is held for an undoubted truth: (when as indeed it is a mere Popish ridiculous false Legend.) And to prove this, he makes her to be borne without sin.  
Pag. 212. Dammianus argues, That as conceiving without sin, she brought forth her son, without pain, a curse laid on all, other women: so might it well be that she who was without sin, might overcome death, the reward of it; P. 119. 120. he writes. That the Virgin is not to be considered as a mere Woman, but as a Type or Idea of an accomplished piety. Adding: They err not so much, in my judgement, in the adoring extreme as some too severe maintains of the former, do in the neglecting. They are so far from praising her themselves, that they most unjustly deprive her of the praise given her by others. They reject all testimonies of her worth; as Hail Marry full of Grace, etc. They abhor to hear her called Domina etc. Concluding this point in these terms, pag. 223. Of one thing I will assure them, till they are GOOD MARIAN'S, they shall never be good Christians: while they derogate from the dignity of the Mother, they cannot truly honour the Son, pag. 228. 229. Erasmus styles her, His SAVIORESSE, which 
NOTE.  he citys with approbation p. 230. to 237. He proceeds thus in her praises. All parts of the world have produced admirers of her worth; Syria hath brought forth Eph●aim; Antiochia, Saint chrysostom, Capadocia, Saint Basill, and Saint Nazianzen; Constantinople, Germanus, and Proclus; Dalmatia, Saint Hierome; Germany, Rupertus, Albertus, and Agrippa; England Beda, France, Bernard, Spain, Alphonsus; Italy, Aquinas, and Bonaventure; Africa, Saint Cyprian, and Saint Austin; Greece, Dionysius Areopagita, etc. To these succeed famous Christian Poets, ancient and modern, who have written Pannegrricks upon her; as Beda Gregorius Nazianzenus, Innocentius Pontifex, Actius Sanazarius▪ Adam de Sancto Victore, Alcimus A●tus, Antonius Muretus. Aurelius Prudentius, Baptista Mantuanus, Clandiarus, Franciscus Petrarcha, Godfridus Viterbiensis, Hieronymus Vide, Paulinus; D. Philippus Menzelins, Rudolphus Agricola, Sedulius, Venantius Fortunatus.  
To these I add many Emperors, Princes and Princesses and a world of devoute great ones, who have been her processed admirers; as Constantine the Great, Charles, the Great Pulcheria Augusta, Henry the second Emperor, Alphonsus the chaste in SPAIN, Edwardus in Hungaria, Bolislaus in Polonia. Venceslaus in Bohemia.  
All which are Canonised for Saints, and have erected and dedicated Temples to her memory: Neither have the Princes of this our Isle been defective in doing her all possible honour, and in consecrating Chappells and Tempells to her memory: Frederick the third Emperor made the contemplation of her almost his only food. Stephanus, King of Hungary, called his Kingdom, the Marian Family: In this glorious Family, whole Kingdoms and Commonwealths have 
NOTE.  enroled themselves. My Arithmetic will not serve me to number all those who have registered their names in the sodality of the Rosary of this our Blessed Lady the Original of which is derived from the battle of Naupactun, gained by john of Austria, and the Christians, which Victory was attributed to her intercession with her son. The Colonian Sodallity first Instituted, had out of Louvain, 4000 of Brabant, 30000. out of Gueldria, 4000 out of Holland and Zealand 7000. etc. Many holy Orders also are of this Sodallity, as the Benedictines, the Franciscans and Carthusians and many others. If all these Testimonies and examples of great worthy people will not move us to honour her, we shall be judged, both unworthy of this life, and ignorant of that better to come. For shame let not us alone deny 
NOTE.  her that honour, and praise with all the world allows her. Pag. 247. He Invocates her saying: O pardon Gracious Princess, my weak endeavours to sum up thy value, etc. And Pag. 248. Thou deservest a choir of Queens here, and another of Angels, in Heaven, to sing thy praise, etc. And I confess my sweetest Lady. Page 249. To give thee an estimation answerable to thy merit, is a thing impossible: I must therefore be content to do by thee, as the Ancient Heathen did by the Images of the gods; when by reason of their height they could not place the Crowns on their heads they humbly laid them at their feet. In his Epistle to his Feminine Reader, speaking of the Virgin Mary: This is she who was on earth a confirmer of the good, and a reformer of the Reprobate; all her visitants were but so many converts, whose bad affections and erroneous opinions, the sweetness of her discourse had rectefied: the Leprosy of sin was her daily cure, and they, whom vice had blinded, were by her restored to their inward light, and their prostrate Souls adored Divine, Majestical virtue residing in this sacred Temple: the knowledge of her humbled the most 〈…〉 Nature's, for the lustre of her merits rendered their own obscure, And in his Epistle to the Masculine Reader: But this I will say, that though I impute not the late troubles and afflictions of the Protestant party in Germany to the small Reverence there paid her (many of God's judgements according to Saint Augustine, being secret, none unjust) yet truly I believe, that the under-valuing of one so great and dear in Christ's esteem, (as his Mother; cannot but be displeasing to him; and that the more we ascribe to her, (setting Invocation a part) the more gracious we appear in his sight. He concludes it thus; I will only add this, that since the finishing of this story, I have read a Book of the now Bishop of Chicester, entitled Apparacus, etc. And I am glad to find that I have not digressed from him in any one particular: So he, Lo therefore what a Metamorphosis of our Religion is here. Here is a new Goddess, brought in among us, the Virgin Mary adorned extolled deified with Titles, Courtships, Encomium, Hymns: taken out of Popish Missalis, Hours, Breviaries, Poems. The Author glorieth, that he is the first who hath written, (as he saith) in our Vulgar tongue, on this our blessed Virgin: And God grant he be the last: But he bears himself in all this upon the Church of England: where we pray you? at last we perceive this Church of England is the (then) Bishop of Chihester (Montague) in his Apparatus, from whom he hath not digressed in any particular.  
This Book of Staffords giving very great scandal to Protestants, and encouragement to Papists, Mr. Henry Burton, in his Sermon entitled: For God and the King, page 123. 124. 125. discovered, censured these extravagant Popish Passages in it, advising the people to beware of it. For which, among other things, he was brought into the Star-Chamber and there censured: But on the contrary, this Popish Book of Staffords with the forementioned scandalous Passages in it, were by the Archbishop's special direction professedly justified, both by Doctor Heylin in his Moderate Answer to Mr. Burton (licenced by the Archbishops own Chaplain, and written by his command) pag. 123. 124. and by Christopher Dow, in his Innovations unjustly charged, page 51. 54. and this Book neither called in nor corrected, so audatiously Popishwas he grown, in this particular, among many others.   

20. That the Church is always Visible:  
Bishop Montague his Appeal: Page 139. The Church of Rome hath ever been visible. The Church of Rome is and ever was a true Church since it was a Church. Therefore the true Church hath ever been visible. Which he thus seconds Orig. Ecclesiasticarum Tomi prio: pars poster. page 463. Sanctè credimus, defendimus, etc. Ecclesiam nullis interceptam, intercisam intercapedinibus, perpetuô extantem, alicubi visibilem, oculis usurpandam, in eum finem et eo modo ut intelligere possint quibus curae illud est apud quos habeatur verbum vitae, etc.   

21. That Churches, Altars, Chalices, Churchyards, etc. aught to be Consecrated by the Bishop, and that his Consecration puts an inherent holiness into them That one part of the Church or Chapel, is holier than another: That the place within the new Rails where the Altar stands is Sanctum Sanctorum, into which none but Priests ought to enter, yea, Christ's Throne and Mercy seat.  
DOctor pocklington's, Altar Christianum, page 51. Dedication and Consecration of Churches used by Godly Bishops, and taxed by the Centurists for the mystery of Iniquity: I will pass from the placing of the Bishop's Chair to the dedication of his Church where it was set. The dedication of Churches within two hundred years after Christ shows clearly 〈…〉 were Churches: Saint Clemens his Command both for building and Consecrating of Churches makes it apparent, page 80. At the upper end of the Chancel, was a place enclosed and Railed in from the rest of the Chancel, whereunto none, neither Priests that were Penitents nor Deacons were permitted to enter, and there to communicate and officiat in the Consecration of the Eucharist, or in the administration thereof unto Priests, but they themselves: This place was called Sacrarium, here stood the Altar or Lords Table, and hitherto none might approach but the Priests themselves. The Canon is clear for it, no Layman may come within the Altar. Page 83. Prayer for Kings, for Bishops, for the whole Church, and the Lords Prayer was then only said at the Altar by the Priest in the holy of holies: He deserves not to be named in the Priests, prayer at the Altar that is an occasion to withdraw Priests from the Altar. page 108. They had shut up the Door of the holy of holies whereunto he was entered to do his reverence to the holy Altar, Page 141. A man may as lawfully and Christianly administer the blessed Sacrament in a Barn or Towne-hall, as in any place that is not Consecrated to such holy uses. And when the Church was Consecrated, was not the Altar the chiefest place which with most Ceremony and devotion was hallowed? when it was hallowed, was it not kept more carefully from Profanation then any other part of the Church? was there not a Feast annually kept in a joyful remembrance of the Dedication of every Church and did not the consecration of the Altar carry the name of the Feast, page 142. Was not the Altar set in Sacrario or sancto sanctorum in the highest place of all, whereunto the Priest ascended by steps and degrees, and when they so ascended, were there not said Psalms of degrees? This holy Altar is in his own nature, but a stone, but being consecrated and dedicated benedictionem accipit.  
Shelfords five Treatises page 2. From hence appeareth that the Altar is the principal part of God's House, as being the cause and Original of all the rest, etc.  
Doctor Ridley his view of the Civil Law reprinted at Oxford 1634. in the marginal Annotations newly added to it, page 52. The Bishop of the place shall come & lift up his hands to Heaven and consecrate the place to God: P. 191. For that which concerns foundation and erection: All that the Patron had free to himself was but the thought, he might think where he would design the ground, etc. but this was nothing without execution, and to this the Diocesan was to be required as the most principal and most effectual agent. If the Patron built a Church upon his own ground without the Bishop's consent the Bishop might pull it down without the 
A notable Passage to advance the jurisdiction of Bishops, and deprive Patrons of their Rights.  Patron's consent: page 192. When he makes the consecration, the Cross must be set up behind the holy Altar: word being brought to the Patriarch concerning the Church that is to be built, letters are directed either to the Exarch or to some of the Bishops, to request that the Church may be founded Consecrated and entitled to the Patriarches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Consecrated in the Name of such a Saint, page 193. Things for the most part were altogether disposed by, but nothing at all without the Bishop's Jurisdiction. That the Patriarch or Bishop should challenge this Jurisdiction over the new Church etc. it seems most reasonable, For what did the lay Patron more do, than a man of Israel who brought a Lamb but the Priest made it an Offering and an Atonement? The Patron perhaps might choose the place, but till the Prelate came and sanctified the Ground, it might be as well a Den of Thiefs as a House of Prayer: The Patron might bring the Stones, the Bishop made it a Church, till then nothing was but the breathless body of a Temple, the soul being yet to come from a Diviner influence of the Diocesan: therefore the privilege of a new Church followed not the building but the consecration of it, etc.  
Richard Tedder in his Visitation Sermon: Licenced by Doctor Samuel Baker, Feb. 6. 1636. Printed at London 1637. It is the Consecration that makes Churches holy, and makes God esteem them so, which though they be not capable of Grace yet they receive by their Consecration a spiritual power, whereby they are made fit for Divine Service, and being consecrated, there is no danger in aseribing a holinesie unto them.   

21. Totall and final Apostasy from Grace. Predestination a desperate Doctrine Resisting of Grace.  
BIshop Montague in his Appeal, pag. 29. 30, 31. Ex Artic. 16. After that we have received the Holy Ghost we may depart away from Grace. Till the Church expound otherwise, it is as free for me to take it according to the Letter, as for you to devise a figure. The Article insisteth on men justified, after Grace received; challenged it was in this sense as unsound at the Conference at Hampton Court, but defended, maintained avowed, averred for true, ancient, justifiable, good and Catholic by the greatest Bishops and Learnedest Divines then living in this Church against that absolute irrespective necessitating and fatal decree of your new Predestination; styled then and there by Bishop Bancroft in public audience with much vehemency without any Check, dislike, distaste, descent (for we read of none) a desperate doctrine of Predestination. At what time also that Reverend Prelate and most accomplished Divine Dr. Overall Bish. of Norwich, etc. said, That a justified man might fall away from Grace, and so ipso facto incurre Gods wrath; and was in state of wrath and damnation until he did recover again, Pag. 33. Can your Learning and understanding make any other Construction of these words then, That a man may fall away from Grace, and become no Child of God at all. This is spoken, and meant. Not only of total lapse for a time, but also of final separation, and for ever.  
Pag. 37. I see no reason why I might not have been as confident in maintaining falling away from Grace, as you and your Divines are upon weaker grounds in defending the contrary.  
Pag. 60. I must confess my dissent through and sincere from the faction of Novelizing. Puritans, but in no one point more than in this their desperate Doctrine of Predestination, Vide pag. 50. and 70. 71. etc. to like purpose. Pag. 72. Id. It is not in reason probable, that you should have the doctrine of the Church on your side against Master Montague— For the Church holdeth and teacheth punctually, and that against the Opinion and with the dislike of the Learnedest of your side that Faith, true justifying Faith once had may be lost and recovered again: that a man endued with God's holy Spirit and enlightened with the heavenly light may lose that holy Spirit, have that light put out, become like unto Saul and judas.  
Pag. 89. If a man justified may fall away from Grace, which is the Doctrine of the Church of England, then without question he may resist the grace of God offered.  
Pag. 214. It is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of your other singularity, That Faith once had cannot be lost totally and for ever.  
Edmond Reeve, pag. 13. Mar. The Church signifieth, that it is possible for such as are made the Members of Christ to become the members of the Devil, if they take not due care.  
Pag. 64. Seeing then that some have perished which have been pronounced to have been in the number of Gods Elect.  
Shelfords five Treatises. pag. 187. Such as shall fall double, from less and from greater grace and never rise, for such Justice hath a double due, a natural and a supernatural death; seated not only in paenâ damni, but in paenâ sensus, which the torments of hell fire afford.   

22. That there is universal Grace and Redemption, and no absolute Reprobation.  
THis having been formerly touched, in the Evidence concerning Arminianism, we shall be the briefer in it here. Edmond Reeve writes thus; page 19 20. Whereby doth God the Father draw all mankind unto Christ?  
Ans. Holy Church doth signify it unto us, where it saith, that Almighty God doth show unto all that be in error the light of his truth, to the intent they may return into the way of Righteousness. St. john saith, Christ is the light that lighteth every man which cometh into the world. Many Scriptures more declare that God is merciful to universal mankind, not willing the death of a sinner, etc. as the Divine service teacheth, and informeth us. The which Doctrine of hers as sundry more, though we in our youngness of Christian knowledge do not understand; yet are we to believe also & to know, that the Fathers which set forth the divine service did perfectly understand, like as also we are to believe, that the Fathers of the Church now and always do in the great Mystery of Godliness comprehend many things which the Common people do not; yea also some things which Ministers of the inferrior Order, as Priests, Pastors, and Teachers do not apprehend, who are therefore to be guided in Divinity by those most reverend and right reverend Fathers in God, and not to say that such and such sayings in the Communion Book are untrue, because they understand them not.  
Page 60. Saint Paul saith, That he gave himself a ransom for all; he died for universal mankind: Again the death of Christ is available for the redemption of all the world.  
Page 61. Whereas it is said by some, that Christ died not for Universal mankind efficiently or effectually, namely for such as perish, they consider not what the Scripture signifieth Christ to have done, yet he did it not in fantasy, but in reality, in every deed.  
Page 66. 67. How could the Church ordain and require for to be said unto every particular member of hers in the Communion. The Body of our Lord jesus Christ which was given for thee, etc. if any one of them were absolutely reprobated, 1. c. from all eternity unconditionally decreed to be damned in Hell fire everlastingly.  
The Book entitled, God's love to mankind; and Doctor Jack sons Divine Essence and Attributes, part. 1. are professedly written, to justify universal Grace and Redemption.   

23. That the Personal succession of Bishops is a true note of the Church, and necessary: That Peter's Chair was at Rome, and he sat Bishop there: and that it is the honour and happiness of our Church, that this Archbishop, of Cant. that now is, with our other Bishops and Ministers, can derive them personal succession and Ordination from the Sea and Popes of Rome.  
Dr. pocklington's, Sunday no Sabbath, P. 2. Ou● Diocesan can derive himself the successor of an Apostle: it is Saint Augustine's resolution, Successio Episcoporum ab ipsa sede Petri, is that which among other things by him named, keeps us in gremio Ecclesiae, and Subjects us to our Bishop's Jurisdiction.  
Page 47. Their vanity may appear that against all Antiquity make fools believe, Saint Peter was never at Rome; making the succession of Bishops and truth of the Latin Churches, as questionable as the Centurists orders.  
Page 48. Reckon up your Priests who succeeded one another after Saint Peter in his Chair, if you will be esteemed Members of the Church; Hereby we may by God's mercy make good the truth of our Church. For we are able lineally to set down the succession of our Bishops from Saint Peter to Saint Gregory, and from him to our first Archbishop Saint Austin, our English Apostle, as Bishop Goodwin calls him, downward to his Grace NOW, that sits in his Chair, Primate of all England and Metropolitan.  
Which he thus seconds in his Altar Christianum, Page 45. Saint Peter's Chair in Rome, succession of Bishops in the Church of England, etc.  
Page 47. Though saith (Saint Austin) you slanderously call the Chair in other Churches, Cathedram Pestilenti●ae, what cause hath the Church of Rome given you to say so of it, In qua Petrus sedet, et in quâ hodie Anastasius sedet?  
The very note whereby Heretics were known from Catholics was, that Catholics could show their Churches and the very Chairs in them, wherein there was not only a moral succession in purity of Faith and manners, but a local succession of Bishops continued even from the Apostles times, which Heretics could not show, and therefore were hereby convinced to be such, and so put to shame and confounded.  
Page 48. He recons up those that had succeeded the Apostles, Saint Peter, and Saint Paul, in the Church of Rome.  
Page 49. Novatian is neither Bishop nor Member of the Church (saith Saint Cyprian) because he cannot prove his succession, according to Apostolical Tradition.  
If in all this time there were no material Churches, than there could be no material Chair, wherein their Bishops were enthronised; and if no Chair, than no real Inthronization, than no personal succession from the Apostles, whereby the right faith was derived from God the Father to his Son, nor from the Son to his Apostles, nor from the Apostles to succeeding Bishops. Those that deprive us of the benefit of this Apostolical Tradition, pluck one special staff out of our hands, whereby we stay ourselves from falling from the true Catholic Church, and beat all Heretics out of our Communion. Miserable were we if he that NOW sitteth Arch Bishop of CANTERBURY, could not derive his succession from Saint Augustine St. Augustine: from Saint Gregory: Saint Gregory, from Saint Peter for he that remembreth whom he succeeds will doubtless endeavour, and pray to be heir to their virtues, as well as possessor to their places. What a comfort is this to his Grace, 
NOTE.  and to all those that receive consecration from him, and to all those that they shall ordain.  
Page 51. Tell us when and from whence you come? and what you make yourselves to do in the Church that are no Sons of the Church? We can with Saint Iraeneus point you to the time of your coming in. You Cartwright and your brood came in, as most Sabbatarians did, under Archbishop Whitgift, and your Aims and Brightman, with your Laodiceans came in under Archbishop Bancroft, and you Vicars and our Cotton with his fugitives, came in, or rather went out under Archbishop Abbot.  
Page 144. I shall begin with myself. I had my Ordination from Bishop Dove he had his Consecration from Archbishop Whitgift, and the Archbishop his from the undoubted successors of Saint Peter.  
Doctor Heylin his Moderate Answer to Mr. Burton, Page 72. Write; If you have any other Pedigree, as perhaps you have from Wickliff, Hus, the Albig●enses, and the rest which you use to boast of, keep it to yourself, non tali auxilio, the Church of England hath not need of so poor a shift.  
Page 68 The next thing that offends you and you clamour as if that they claim a visible and perpetual succession down from St. Peter to Pope Gregory, from him by Austin the Monk, first Archbishop of Cant. unto his Grace now being and sic de caeteris; That Gregory sent Austin into England to convert the Saxons and made him first Archbishop of the English, is generally delivered by all our writers. Finally that my Lord the Archbishop that now is, is lineally descended in a most fair and constant tenor of succession you shall easily find, if you consult the learned labours of Master Francis Mason de Ministerio Anglicano. The Papists would extremely thank you, and think you borne into the World for their special comfort could you but tell him how to disprove that lineal succession of our Prelates, which is there laid downe.  
By Montague his Gag page 49. The Church hath ever been visibe. In England especially; how can this fellow impute invisibility to us who claim and prove a succession.   

25. That Sunday is no Sabbath, nor of divine institution; that the strict sanctification of it, is jewish, superstitious, and rabbinical. That May-games, Wakes, Revels, Dancing, Interludes with other sports and pastimes are not only lawful, but convenient and necessary thereon, not to be restrained but encouraged, and the King's Declaration to that purpose, most pious and Religious. That two hours only of it, (viz. The time of public service, and sermons) are to be kept holy; and that the residue may be spent in Recreations, or ordinary works of our calling. That the Lords day Sabbath was never heard of in the world till Dr. Bounds days: That the Sabbath is not moral.  
THis is the subject matter of many whole late printed Books against the morality and strict observation of the Lordsday Sabbath: we shall instance only in some few; beginning with Doctor Pocklington, in his Sunday no Sabbath; where thus he most scandalously and profanely writes page 6.  
What shall we think then of Knox and Whittingham, and their fellows, that in their letter to Calvin depart from the constitution, Ordinance and practice of the Apostles and Apostolic men, and call not this day the Lords day, or Sunday, but with the piety of Jeroboam, make such a day of it as they have devised in their own hearts, to serve their own turn, and Anabaptising of it after the mind of some jew, hired to be the God Father, therefore call it the Sabbath page 7. This name Sabbath is not a bare name or like a spot in their foreheads to know Laban's sheep from Jacob's, but indeed it is a Mystery of Iniquity intended against the Church, etc. page 13. But what do I speak de integro die of a whole day? do but that in keeping the Lords day which the Widow did in her Alms that gave two mites; sic tu duas horas, so give the Lord two hours: this if you do not, beware you lose not integroru mannorum labores, the Labours of many whole years, Page 20. Others also for the Plots sake, must uphold the name of Sabbath that stalking behind it, they may shoot against the services appointed for the Lords day. Hence it is, that some for want of wit, too much adore the Sabbath as an Image dropped down from jupiter, and cry before it as they did before the Golden Calf, This is an holy day unto the Lord; whereas it is indeed the great Diana of the Ephesians, as they use it, whereby the minds of their Proselytes are so perplexed and bewitched, that they cannot resolve, whether the sin be greater to bowl shoot or dance on their Sabbath, then to commit Murder, or the Father to cut the throat of his own child. All which doubts would soon be resolved by plucking of the Vizard of the Sabbath from the face of the Lords day which doth as well and truly become it, as the Crown of Thorns did the Lord himself. This was plotted to expose him to damnable derision, and that was plotted to impose on it detestable superstition; yet to die for it they will call it a Sabbath, presuming in their zealous ignorance of guiltfull zeal to be thought to speak the Scripture phrase, when indeed the Dregs of Ashdod flow from their Mouths, p. 21. With us the Sabbath is Saturday, and no day else, no ancient Father, nay no learned man, Heathen or Christian took it otherwise from the beginning of the world till the beginning of their Schism in 1554. page 22. Many that see so little benefit will be sucked out of the constitutions of the Apostles practise and tradition of holy Church, Doctrine of Godly and learned Fathers, that they have got themselves heaps of Teachers, that to serve their own turns will call and keep the Lords day, as a Sabbath, and so profane it with such outcries, that the voice of truth will become silent: but with Moses, liberavi animam meam.  
Doctor Peter Heylin in his History of the Sabbath, dedicated to his Majesty, and printed by the Archbishop's special approbation, is every way as profane and bitter against the morality, and strict observation of the Lordsday Sabbath, as Pocklinton; we shall instance but in a Passage or two: The first is in his Epistle to the Reader, before the second Book of his History, in these terms.  
And this part we have called the History of the Sabbath too; although the institution of the Lords day, and entertainment of the same in all times and ages since that Institution, be the chief thing whereof it treateth: for being it is said by some, that the Lords Day succeeded by the Lord's appointment, into the place and rights of the Jewish Sabbath, this book was wholly to be spent in the search thereof, whether in all, or any Ages of the Church, either such doctrine had been preached, or such practice pressed, upon the Consciences of God's people. And search indeed we did with all care and diligence to see if we could find a Sabbath in any evidence of Scripture, or writing of the holy Fathers, or edicts of Emperors, or decrees of Counsels, or finally in any of the public Acts and Monuments of the Christian Church, but after several searches made, upon the Alias, and the Pluries we still return, Non est inventus: and thereupon resolve in the Poet's language. Et quod non invenit usquam, esse putet nusquam; that which is no where to be found, may very strongly be concluded not to be at all. Buxdorfius in the eleventh Chapter of his Synagoga Judaica, out of Antonius Margarita tells of the Jews. Quod die Sabbatino, praeter animam consuetam, praediti sunt & alia, that on the Sabbath day, they are persuaded that they have an extraordinary soul infused into them, which doth enlarge their hearts, and rouse up their spirits. Ut Sabbatum multo honorabilius peragere possint, that they may celebrate the Sabbath with the greater honour. And though this Sabbatharie soul, may by a Pythagorical. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seem to have transimigrated from the Jews, into the bodies of some Christians, in these latter days, yet I am able to give myself good hopes, that by presenting to their view, the constant practice of God's Church in all times before, and the consent of all God's Churches at this present, they may be dispossesed thereof without great difficulties. It is but anima superflua, as Buxdorfius calls it, and may be better spared then kept, because superfluous.  
To which we shall annex these passages in the eight Chapter of this his second Book Sect. 7. pag. 249. etc. Thus upon search made and full examination of all parties, we find no Lords Day-Sabbath in the Book of Homilies no nor in any writings of particular men, in more than thirty three years after the Homilies were published. Then reciting Doctor Bounds opinion in his book of the Sabbath pag. 211. All lawful pleasures and honest Recreations, as Shooting, Fencing, Bowling, which are permitted on other days; were on this day to be forborn No man to speak or talk of pleasures, or any worldly matter, (he saith) Most Magisterially determined, more like a jewish Rabbi, than a Christian Doctor. Yet Romish and rabbinical though this doctrine were, it carried a fair face and show of Piety, at least in the opinion of the Common people, etc. Sect. 8. p. 255. 256. We may perceive by this, that their intent from the beginning, was to cry down the Holy Days, as superstitious, Popish Ordinances; that their new found Sabbath being placed alone, (and Sabbath now it must be called) might become more eminent. Nor were the other, though more private effects thereof, of less dangerous nature; the people being so ensnared with these new devices, and pressed with rigour more than Jewish; that certainly they are in as bad a condition, as were the Israelites of old, when they were captivated and kept under by the Scribes and pharisees. Some I have known, (for in this point, I will say nothing, without good assurance) who in a furious kind of Zeal, like the mad Prophetess in the Poet, have run into the open streets, yea, and searched private houses too, to look for such as spent those hours, on the Lord's Day, in lawful pastimes, which were not destinate by the Church, to Gods public service, and having found them out, scattered the company, and broke the Instruments; and, if my memory fail me not, the Musician's head too: and, which is more, they thought that they were bound in Conscience so to do, etc. And sect. 9 p. 258. He most profanely and scurrilously styles the Lordsday; The NEW SAINT SABBATH; And sect. 13. pag. 269. etc. he concludes thus. Nay which is more, it was so publicly avowed and printed, by one who had no calling to interpret laws, except the provocation of his own ill spirit, That Dancing on the Lordsday, was an unlawful pastime, punishable by the Statute of 1 Carl. c. 1. which intended (so he saith) to suppress Dancing on the Lord's Day as well as Bearbaiting Bull-Baiting, Interludes and common Plays, which were not then so rise and common, as dancing, when this Law was made. Things being at this height, it pleased His Excellent Majesty, Observing, as he saith himself, how much his people were debarred of Recreation, and finding in some Counties, that 
The King's Declaration.  under the pretence of taking away of abuses, there had been a general forbidding, not only of ordinary meetings, but of the Feasts of the Dedication of Churches, commonly called Wakes, to ratify and publish the Declaration of His Majesty's Father, before remembered: Adding, that all those feasts, with others should be observed; and that all Neighbourhood, and freedom with manlike and lawful exercises, be therein used; commanding all the Justices of Assize, in the several Circuits, to see that no man do trouble or molest any of his Loyal and dutiful people, in or for their lawful recreations, having first done their duty to God and continuing in obedience unto His Majesty and his Laws: and further, that publication thereof be made by Order from the Bishops, through all the parishes of their several Dioceses respectively.  
Thus did it please His Excellent and Sacred Majesty to publish His most pious and Religious purpose, of opening to his Loyal people the liberty of the Day, which the day allowed of, and which 
* He should have said, No Christian state nor Church rather.  all Christian States and Churches in all times before had never questioned: withal, of shutting up that door, whereat no less than Judaisme would in fine have entered, & so in time have overran the fairest and most beautiful Church, at this day in Christendom, And certainly, it was a pious and Princely Act, nothing inferior unto that of Constantine or any other Christian King, or Emperor, 
NOTE.  before remembered; it being no less pious in itself considered, to keep the holy days free from Superstition, than to preserve them from Profaneness; especially considering, that permission of lawful pleasures, is no less proper to a festival, than 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 years after Tertullia's time, there was no law or constitution to restrain men from labour this day, in the Christian Church. Yet did not his most Excellent Majesty find such obedience in some men and such as should have been examples unto their flocks, as his most Christian purpose did deserve: there being some, so settled in the opinion of a Sabbath Day, (a day not heard of in the Church of Christ 40. years ago,) that they choose rather to deprive the Church of their pains and ministry, than yield unto His Majesty's just commands, for whose sakes specially, next unto my duty unto God, my Sovereign and the Church my Mother, I have employed my time and Studies, to compose this History: that they may see therein in brief, the practice of God's Church in the times before them, and frame themselves to do thereafter; casting aside those errors in the which they are, and walking in the way which they ought to travel; which way when all is done will be Via Regia, the King's High way; as that which is most safe and of best assurance, because most travellers by God's people. Our private paths do lead us often into error, 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 be ennobled for their sufferings, in so bad a cause which neither hath the Doctrine, of the Scriptures to authorise it, or practise of the Church of God, the best expositor of the Scripture, to confirm, 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 Heresy. Once again therefore I exhort them even in God's name, whose Ministers they are, and unto whom they are to give up an account of their employment; and in the King's Name, whom as God's Deputy they are bound to obey, not for wrath only, but for Conscience sake, and in the Church's name, whose peace they are to study above all things else, and their own names, lastly, whom it most concerns, that they desist, and go not forward in this disobedience, lest a worse mischief fall upon them. For my part, I have done my best, so far to give them satisfaction in this present point, (so far forth as the nature of an History would permit) as they might think it no disparagement to alter their opinions, and desert their errors, and change their resolutions: since in so doing, they shall conform themselves unto the practice of God's Church in all times and Ages.  
This profane 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 entire Sanctification of the Lordsday; 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 Book Catechism expounded; wherein the Piety, Necessity, and Utility of His Majesty's Declaration for sports is extolled above Elah pag. 90. to 108. that these Pages were afterwards torn out of the Book for very shame by the Stationer, they were so vile, licentious, and distasteful to most.   

26. That Reading is Preaching: that Preaching is only for extraordinary persons and times, not for ordinary Ministers and seasons: that one Sermon a month is better than two every Lordsday. That Bishops are not bound to preach, at least, not so often as other Ministers, by reason of their great temporal employments and Court attendance, etc. And that Saint PAUL read Homilies.  
SHelfords five Treatises, pag. 35. 36. After this a wise and discreet Sermon not made by every Minister, but by a man of Reading and discretion, right well beseemeth this holy place.  
Pag. 74. Some Parishes (as men say) have good Preachers but bad livers, and some have mean Preachers or Readers, but good livers, which of these are best? The good living Minister what he builds by his reading of God's Word, Prayer, and administration of the Sacraments pulls not down again, but upholds all with his good life, therefore he is far the best Preacher. Pag. 77. Hast thou not thy Minister to do this for thee every Sunday and Holiday in Catechising: But thou likest not of this because it is not a Sermon, how provest thou that? because it is not spoken out of the Pulpit, nor delivered out of a Text, etc.  
Page 78. The very reading of it is preaching, and not only preaching, but lively and working preaching, working upon men's souls to grace and goodness. And that God's Word read unto us, is preaching, you shall find it expressed in, Acts 15. 21.  
P. 82. What need is there of Preaching? The besotted negligence of our delicate Puritan is that which makes them to run so after Sermons. God speaks unto thee every Holiday by his own Word.  
Pag. 91. There is another kind of preaching which is not fit for every kind of Minister, but for extraordinary and excellent men, called by God and the Church to reform errors and abuses, or to promulge to the world new Laws and Cannons, And as this kind is to be performed by extraordinary men, so it is not always so needful but only when necessity requireth, for when things are settled, there needs no more settling but only preserving. We ought not to have many Moseses, nor many Evangelists, nor many Apostles.  
Pag. 93. The ancient and true doctrine of the Primitive Church by set ed Articles is restored; therefore this extraordinary kind is not now so necessary, except it be upon some notorious Crimes breaking in upon our people, or some exorbitances of green heads, breaching the froth of their own brains, which will hardly be reform until many of these be unfurnished of their Licenses, and those that are permitted be restrained to certain times and seasons. For better were it for our Church and people to have but one Sermon well premeditated in a month (which is insinuated by the Canon) then two upon a day proceeding from a rolling brain and mouth without due preparation. 
NOTE.   
Pag. 94. All the Bishops in the Land can hardly keep down their wrong and unseasoned doctrine: Having showed this kind of preaching to be extraordinary for special men, special times and occasions: It follows, that the preaching by reading is the ordinary preaching: This was the ordinary preaching in our Church before King Henry the eight.  
Page 241. Preaching of its own natare is indifferent, therefore the managing of it is not for all men; but only for such as are of a stayed head and large understanding.  
Dr. pocklington's Sunday no Sabbath, P. 31. No ground at all for the fruitless and 
NOTE.  disobedient exercise of their afternoon talon; It will be hard for the best and stubbornest of them all, to show a Sermon preached by any of the Fathers in the afternoon.  
P. 32. S. Paul preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the while he was in his Homily: what his Homily was it is hard for me to say, whether it was that himself made and did not 
NOTE.  read, or one that he read and another made: An Homily, I am sure it was, and it may be made by all the Apostles or the chief of the Apostles. Wherefore I take it for a clear truth, that Saint Paul read the Decrees: and sure I am by the word used in the Text that when he read them, and no more but read them without adding or diminishing, that he preached by way of Homily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reading of Homilies, then is preaching, and so adjudged by the Learned Bishops in the Council of Rheims.  
P. 34. If then Reading of Decrees of the Apostles, be preaching, and used for the profit and peace of the Church, and for the establishing of them in the faith, then surely is reading of Lessons, Epistle and Gospel, much more preaching, and the Reader is a Preacher.  
Edmond Reeve his Communion Catechism expounded, page 74. They are said to make an Idol of Preaching, which place even the whole Christian Religion in hearing of Sermons; and in Comparison of preaching forth of a Pulpit, they nothing or very little account of the Common-prayer, and the reading of the Homilies.  
Page 77. To preach unto a Congregation on every Sunday is the proper work of Pastors. But the Bishops the Fathers in God having received the greatest measure of the holy Ghost are to be employed besides, in the greatest ministerial matters of the Church, as to ordain Priests and Deacons, Christ's holy Ordinance of Consecration. P. 78. It is their work to Consecrate Churchces, etc. To require all the Eccleasticall Laws of the Kingdom, to be observed, and to have to do in the affairs of the Commonwealth. Page 79. Many more are the employments pertainng to their high order, and calling; by reason whereof they may but at some certain times preach unto Congregations, when as they shall see occasion.  
Page 94. Holy Church hath ordained, that in the Sunday afternoon, there should be taught her fundamental Catechism, her Laws, her Canons, her Constitutions should be read, the Common-prayer with the Lessons be said, and that the Homilies should be read also.   

27. That Bishops pretended Lordly superiority, in point of Order and jurisdiction, over and above other Ministers, is of Divine right and institution, and that there neither is nor can be any true Church, where there are no such Lordly domineering Bishops.  
THis Archbishop of Canterbury himself determines thus in his Speech in Star-Chamber, page 67. This I will say and abide by it, that the calling of Bishops is jure Divino, by divine Right: and this I say in as direct opposition to the Church of Rome as to the Puritan humour; and I say further, that from the Apostles times in all ages, in all places the Church of Christ was governed by Bishops. Now this is made by these men as if it were contra Regem, against the King in fight or in power: But that's a mere ignorant shift, for our being Bishops jure Divino by divine Right, takes nothing from the Kings Right.  
In his Reply to Fisher, page 176. He positively affirms, That ubi non est sacerdos, non est Ecclesiae St. Hierom: And in that place most manifest it is that by Sacerdos, Saint Jerom means a Bishop: So even with him, NO BISHOP AND NO CHURCH.  
Doctor Heylin in his Moderate Answer to Mr. Burton, page 65. writes thus, by the Archbishop's appointment: You are much offended with the Prelates that they will needs be Lord Bishops jure Divino, page 66. Your first exception is, That the Episcopal Authority is claimed from Christ: and that some of the Bishops said in the High Commission. That if they could not prove it, they would cast away their Rochetts: this is no more than what had formerly been said in the Conference at Hampton Court, when on occasion of S. Hieroms saying, that a Bishop was not divinae Ordinationis; the Bishop of London (Doctor Bancroft) interposed; that unless he could prove his ordination lawful out of the Scriptures, he would not be a Bishop four hours, page 67. 70. Who is it, which of our Divines that holds Episcopal Authority to be derived from any other fountain then that of Christ and his Apostles? If any such there be, he is one of yours: Traverse, and Cartwright and the rest of your Prodecessors: Men never owned for hers by the Church of England: Geneva had their hearts, we their bodies only.  
This theme of Bishop's superiority jure Divino, over other Ministers; was professedly maintained by Bishop White, in his Preface to his Treatise of the Sabbath against Braburne by Christopher Dow in his Innovations unjustly charged chap. 19 p. 170. etc. by john Swan in his Red debitum, Chap. 2. sect 2. p. 161. to 172. (asserting peremtorily, that the Hierarchy of the Bishops is jure Divino) with sundry others in their printed Books yea: publicly affirmed with much confidence by both our Archbishops, with other Prelates in the Star-Chamber and High-Commission: maintained publicly in the Divinity Schools in both our Universities, and asserted almost in every Pulpit, at leastwise in cathedrals. But this Erroneous Position being satisfactorily refuted, and palpably displayed to all the world by Doctor Bastwicke, in his Flagellum, Apologeticus ad Praesules Anglicano and by Master Prynne, in his unbishoping of Timothy and Titus; his Brevia and Catalogue of Writers in all ages refuting this position of theirs; and by the Presbiterians in Scotland the Archbishop and his Confederate Prelatical Brethren were so hardly put to it that they seriously mustered up all their policy, learning power, to maintain their Episcopal Jurisdiction to be of divine right: Whereupon having engaged his Majesty and his Privy Council to maintain it by the Sword in the Field he encouraged Doctor Hall, bishop of Exeter (very prone of himself to undertake such an enterprise) to defend it with his smooth Rhetorical pen in the Press. This Bishop upon his motion and request readily undertakes the designed service, compiles his Book, entitled, Episcopacy by divine Right; the written Copy whereof he sent to the Archbishop, submitting it wholly to his power, to dispose of it at his pleasure, or alter any thing therein which he or his Chaplains should deem meet: This Treatisie was carefully read over by the Arch bishop himself and his Chaplains line by line, who altered it in some places, and then authorised it for the Press. The particulars concerning the cause and grounds of compling it with the Bishop's whole pretended Plot how to support their tottering Hierarchy is fully related in the ensuing Letters of Bishop Hall to the Archbishop, and of the Archbishop to him, all sound and seized on in his Study at Lambheth.  
We shall transcribe all these Letters according to their several dates, the first of them (extracted out of the very original) is this.  
MOst Reverend Father in God, and my most Honourable Lord, I have received your Grace's Answer in one to my three last, humbly thanking your Grace for your noble favours to that well deserving Petitioner, Master Edgcombe, whom I recommended to your Grace's notice. For Ashbrenton, I gave order for a speedy satisfaction, and make account to receive it, ere the closure of this letter.  
Yesternight I had the view of the Acts of the late Scottish Assembly, which I could not read without much indignation, in seeing the only true, and ancient Government of the Church so despitefully trod upon by ignorant Factionists. Upon the perusal whereof, I begin to think it were pity and shame they should carry it away so, and that so public an insolence could admit of none but a more public remedy, and may I be bold to impart unto your Grace what my thoughts were for some ease of this wrong, and mittegation of the scandal under the hope of your Grace's pardon, I shall not stick to discover them in this secret and fearless paper, humbly leaving them to your Grace's favourable censure, although indeed, I should have needed a larger Preface to so bold an attempt. Since then for his Majesty to right the Church by the Sword, as the case now stands, is neither fit for our hopes nor our wishes (which were no other in so desperate a Schism, then to reconquer his own with much Charge, danger and blood) we thought it might be seasonable, safe and happy to employ the spiritual sword, the remedy which the Church hath ever wont to make use of in such occasions, with blessed success,) I thought therefore if through your Grace's mediation it might please his sacred Majesty to cause a General Synod of the whole three Kingdoms to be indicted, wherein all the Reverend Bishops and chief of the learned, and dignified Clergy, and the professors, and some other eminent Doctors of all the Universities in all the said Kingdoms may be assembled to pass their judgement (after free and full expectation) of these Schismatical points, determined thus proudly, and rashly by our Northern Neighbours, it could not but sort to excellent effect, for so they might be convinced of their absurd errors; or at least publicly before all the world, censured and condemned for what they are: and if they have any Remainders of shame they shall be made to blush at their own miserable transportation. This would be some comfort to those exiled Bishops, who put Holy Island (as I hear to the same use whereto it was employed at the first Plantation of the Gospel (to be a receptacle of persecuted Prelates) that they should see their cause taken to heart by the whole Church under his Majesty's dominions, and why should we not think that the presence and Authority of your Grace; with that eminent and learned Primate of Armagh, and so many other grave and renowned Prelates, seconded by so irresistible powers of the learning and Judgement of so many assistant Divines (of great note and worth) cannot choose but certainly confound these heady and ignorant opposers of Government and good Order, and give great satisfaction to the world, who seeing the errors and groundless proceedings of these men, shall hiss them out of countenance, neither can they shelter themselves under the examples of other Churches in France and Netherlands, etc. Since necessity hath long ago cast them into that condition which these men (after establishment in the right form) have wilfully drawn upon themselves, with an impetuous exclusion of a settled government. And certainly my Lord, me thinks there should be a kind of necessity in this course, since not some few, but the whole Church of Scotland hath thus broken out into Schism, and shamed both itself and the Gospel, and without some timely prevention the mischief may yet grow further; whereas this way it may be (at the least) choakingly convinced and seasonably checked. Neither need the charge hereof be great to his Majesty's coffers, since the burden of the Commissioners may be laid upon the several Diocese from whence they are sent. Your Grace sees whither my zeal hath carried me. If I have been to bold and forward in thus presuming, I humbly crave the pardon of your Grace, which hath been extended to greater errors: I hope a good heart will excuse all: the best wishes whereof are truly vowed, and duly paid to your Grace,  
By your Graces in all faithful Observance to Command. JOS. EXON. Exon. Pal. Sept. 28.  
Which Letter was thus directed. To the most Reverend and most Honourable my singular good Lord; My Lord Archbishop of Canterbury his Grace, Primate of all England, and Metropolitan, Chancellor of Oxford, and one of the Lords of his Majesty's most honourable Privy Council, present these.  
And thus endorsed by the Arch-Bishops own hand. Dat. Sept. 28. Received Octob. 1629. B. of Exon. Dr. Hall, To move for a General Council of all his Majesty's Dominions, to settle the Scottish Schism.  
What was done upon this Letter, and how the Archbishop took occasion from it to engage Bishop Hall, to write in defence of Episcopal Superiority by Divine Right and Institution, will appear by the Bishop's next Letter to this Arch-Prelate, the Original whereof we have under Bishop Halls own hand and Seal.  
May it please your Grace,  
I Was not only glad but almost proud of your Grace's acceptance of my poor but bold motion, which that it found favour in his Majesty's eyes, upon your Grace's recommendation, was as much above my hope, as above the possibility of my thankfulness. I do most humbly rest in the grounds of his Majesty's most wise and just resolution, although that which I propounded was not in any aim at the Reclamation of those stiff Spirits, but at their conviction and shaming, together with the satisfaction and settling of any distempered or wavering minds, of any contentious person, at home or abroad. But since it hath pleased his Majesty to lay aside that thought, I am most submissively silent; As for that motion (which coming from your Grace's hand is no less in my construction then a command) of my undertaking this great task, of writing a satisfactory discourse in this subject: I beseech your Grace to give me leave to say, it doth too much overvalue me. If your Grace did but know my great weakness, so well as I know my little strength, your Grace would not have singled me out for so high and noble an undertaking. I confess in an holy zeal to the cause, no man shall outstrip me, in abilities too many: yet since 
Note.  it hath pleased your Grace to honour me so far, as to think me capable, and worthy of such an employment, I shall most gladly (without prejudice to any more able pains) endeavour my best this way. But would your Grace be pleased to give me leave to suggest another Motion. I think I should intimate that which would not a little advance the success of this great service. Single labours will be easily passed over with neglect, what will the Vulgar be more apt to say then, This is but one Doctor's judgement? Vis unita fortior. Might it therefore please your Grace to single out and empanel a whole Jury of learned Bishops and Divines to join together in this subject, it could not choose but sway much with the world.  
And since I have taken the boldness to move so far, will your Grace give me leave (out of the zealous intention of my thoughts upon the speed of this notable service) to propound some further specialty; If therefore in Ireland, the Lord Primate, the Bishop of Kilmore, the Bishop of Down, and Conner, men (as your Grace best knows) of singular note in the Church. here at home, my Lord Bishop of Durham, and Bishop of Salisbury, and if your Grace shall think me worthy to come in the arreare of these great and famous Prelates, I shall not fail of my best. With them the Professors and some other eminent Doctors in the name of both Universities, and three or four of the Bishops and Doctors of Scotland, shall be enjoined by your Grace to express their judgements fully, concerning these two Heads of Episcopacy, and Lay Prebytery; and to Print them together. It will be a work that will carry in it such authority and satisfaction, as will give great contentment to the world, and carry in it a strong rebuke of the Aversaries: And if your Grace's reason and resolution should so lead you, as to be seen in the head of this Learned Squadron; the work would bear not much less sway, then if it were a Synodical Act; Neither would I wish that each of these should write a Volume of this matter; but succinctly, (though fully and clearly) declare themselves in these particulars, with such evidence of Scripture, Antiquity, and Reasons, as may most convince. But whether these be done in Thesi, or Hypothesi; whether in way of Paroenesis, or Apology, or reproof, I humbly submit to your Grace's judgement and direction. I beseech your Grace pardon this well-meant presumption, and make account of the daily Devotions of  
Your Graces in all faithful observance to Command. Jos. Exon. Exon. Pal. Oct. 12. 1639.  
After I had sent away my Letters of complaint concerning Cox, the man came to me, and upon our second and third conference, began to relent: and finding that I had sent up his Sermon to your Grace, resolved to wait voluntarily upon your Grace, so as I hope your Grace shall at once hear of his offence and submission If so, a free and public recantation would do more good here, than his exorbitance hath done hurt; he hath been usque ad invidiam, conformable, and is a sufficient Scholar, and of unblameable conversation otherwise; I humbly leave him to your Graces either justice, or mercy, or both,  
J. E.  
This Letter was thus Superscribed. To the most Reverend Father in God, my ever most honoured Lord, my Lord Archbishop of Canterbury his Grace, Primate of all England, and Metropolitan, Chancellor of Oxford, and one of the Lords of his Majesty's most Honourable Privy Counsel, present these.  
And thus Endorsed with the Archbishops own hand. Rec. Oct. 16. 1639. The Bishop of Exeter. That more than one should write in defence of Episcopacy against the Scots.  
To this Letter the Archbishop returned an Answer; thereupon Bishop Hall acquaints him in his next Letter, with the whole Platform and Subject matter of his Book, which he submits to his judgement, craving his direction therein, as this Letter under his hand and seal will manifest.  
Most Reverend and my most Honourable good Lord,  
Notwithstanding the importunity of your Graces manifold occasions, I received (two days since) two Letters from your Grace at once, whereof the one signified his Majesty's pleasure for the provision of a Benefice within my gift, for one of our poor exiled neighbours, which I do most willingly embrace, as out of my own true commiseration, so much more out of my obedience to my Gracious Master, but for the time as your Grace knows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the other, I do first meet with your Grace's merciful and Fatherly proceedings with one of my strayed Charge, Master Cox. I was in some hope of his relenting, ere I left him, if (as I perceive) the work be perfected by your Grace's effectual counsels, it will be happy for him, and great contentment to his friends; in regard both of his former conformity, and great Charge. He is not yet come down, an hearty Recantation will redeem all. In the next place, I find your Grace's zealous care of the success of this work, which upon your Grace's motion, I have heartily undertaken; wherein for the not applying of so many hands, I do humbly rest in his Majesty's most wise determination, although 
Note.  the danger of variance might have received a prevention, since the whole work must have had one rule, and have come under one rule and censure, but this course is both more sure and no less effectual.  
For that which here concerns myself; I acknowledge myself much bound to your Grace for your good opinion of my ability for so great a shock, which I shall defer to improve to the utmost; and whereas it is thought requisite, that I should set down those simple Propositions, which I shall undertake to make good in this work: I do most willingly entertain it, and therefore shall make bold to acquaint your Grace with the whole plot of my intendment in this service, humbly yielding it up to your Grace's Censure, or better advice.  
And first my purpose is, (wherein I do somewhat please myself, if your Grace be so pleased) to take my rise from the 8th. Section of their last Synod of Edinborough, wherein Master George Graham is said to come in, and condemn Episcopacy, and to profess his repentance, which is there appointed to be recorded.  
Hereupon, I mean to take this Mr. George to task, and somewhat warmly to expostulate the matter with him, and when I shall, after a fervent preface, have driven him from the refuge of conforming herein to other (which I think I shall do to purpose) I shall then deal with him alone, and address myself to argue the case with him, and the Faction (whom I shall make my adversary; the Faction, and not the Church of Scotland.) And shall undertake to make good these two points, as I conceive, both full and proper for the occasion.  
First, That Episcopacy is a lawful, most Ancient, holy, and Divine Institution, (I mean, that which is joined with imparity, and superiority of Jurisdiction) and therefore where it hath through God's providence obtained, cannot by any humane power be abdicated, without a manifest violation of God's Ordinance.  
Secondly, That the Presbiterian Government, how ever vindicated under the glorious names of Christ's Kingdom and Ordinance, hath no true footing, either in Scripture, or the practice of the Church in all Ages, from Christ's time till the present; and that howsoever it may be of use in some such Cities, or Territories, as wherein Episcopal Government, through iniquity of times, cannot be had: yet to obtrude it upon a Church otherwise settled, under an acknowledged Monarchy, is utterly uncongruous, and unjustifiable. Before the proof of which two heads; I purpose to lay down certain clear and undeniable Postulata, some 15. or 16 in number, as the grounds of my following Ark, such as these; 1. That Government which was of Apostolical Institution, cannot be denied to be of Divine Institution. 2. Not only that Government which was directly commanded and enacted, but also that which was practised, and recommended by the Apostles to the Church, must justly pass for an Apostolical Institution. 3. That which the Apostles by Divine inspiration instituted, was not for the present time but for continuance. 4. The Universal practice of the Church immediately succeeding the Apostles, is the best and surest Commentary upon the practice of the Apostles, or of their expressions. 5. We may not entertain so irreverent an opinion of the Saints and Fathers of the Primitive Church, that they who were the immediate Successors of the Apostles, would, or durst set up a Government, either faulty, or of their own heads. 6. If they would have been so presumptuous, yet they could not have diffused one uniform order of Government through the whole world, in so short a space. 7. The Ancient Histories of the Church, and Writings of the eldest Fathers are rather to be believed, in the report of the Primitive of the Church Government, than those of this last Age. 8. Those, whom the Ancient Church of God, and the holy and Orthodox Fathers condemned for Errors, or Heresies, are not fit to be followed as Authors of our opinion or practice for Church government. 9 The accession of honourable Titles or Privileges makes no difference in the substance of the Calling. 10. Those Scriptures wherein any new form of Government is grounded, had need to be very clear, and unquestionable, and more evident than those, whereon the former rejected Policy is raised. 11. If that Order which they say Christ set for the government of his Church (which they call the Kingdom and Ordinance of Christ) be but one and undoubted, than it would and should have been ere this agreed upon against them; what, and which it is. 12. If this (which they pretend) be the Kingdom and Ordinance of Christ, then if any essential part of it be wanting, Christ's Kingdom is not in that Church erected. 13. Christian policy requires no impossible or absurd thing. 14. Those truths which are new, and unheard off in all ages of the Church (in many and essential points) are well worthy to be suspected. 15. To depart from the practice of the universal Church of Christ, (ever from the Apostles times) and to be take ourselves voluntarily to a new form lately taken up, cannot but be odious and highly scandalous. Upon these grounds laid, I shall come to subsume; and shall both convince the Faction in aberration from them, and fully prove the two points intended; After which, with some observations and Queries, I shall shut up in a vehement Exhortation both to them, and to our own; if it may be for the reducing of the one, if not, yet to the settling of the other. If your Grace shall approve of this Plot-form, I shall accordingly prosecute it; if your Grace shall think fit to alter or detract, or add aught, I am as ready to submit, with pardon craved for this length, and the unfeigned vows of my hearty prayers, I take leave, and am,  
Your Graces in all officious observance to command, JOS: EXON. Exon. Pal. Oct. 28.  
Which Letter was thus endorsed with the Archbishops own hand; Received November 1. 1639. The Bishop of Exeter his account of the Heads of his book Intended for Episcopacy against the Scots.  
To this Letter the Archbishop returned this ensuing Answer under his own hand, wherein he fully expresseth his opinion, both concerning Episcopacy and Presbytery.  
THe rest of your Lordship's Letter is fitter to be answered by my own hand, and so you have it. And since you are pleased so worthily and brotherlike to acquaint me with the whole plot of your intended work, and to yield it up to my censure and better advice, (so you are pleased to write) I do not only thank you, heartily for it, but shall in the same Brotherly way and with equal freedom put some few Animad versions, such as occur on the sudden, to your further Consideration, aiming at nothing but what you do, the perfection of the work, in which so much is concerned.  
And first for Mr. George Graham, I leave you free to work upon his baseness and his ignorance as you please, assuring myself that you will not depart from the gravity of yourself, or the cause therein. Next you say in the first head; That Episcopacy is an ancient, Holy and Divine institution. It must needs be ancient and holy if divine: would it not be more full, went it thus? So ancient as that it is of divine Institution. There you define Episcopacy by being joined with imparity, and superiority of Jurisdiction: This seems short, for every Arch-Presbyters, or Arch-Deacons place, is so, yea and so was Mr. Henderson in his Chair at Glasgow: unless you will define it by a distinction of Order. I draw the superiority not from that Jurisdiction which is attributed to Bishops, Jure Positivo, in their Audience of Ecclesiastical matters, but from that which is intrinsical and original in the power of Excommunication. Again you say in that first point; That where Episcopacy hath obtained, it cannot be abdicated without violation of God's Ordinance. This proposition I conceive, est inter minus habentes; for never was there any Church yet, where it hath not obtained the Christian faith was never yet planted any where but the very first feature, of the body of a Church was by, or with Episcopacy, and wheresoever now Episcopacy is not suffered to be, it is by such an abdication; for certainly there it was a Principio. In your second head you grant, that the Presbyterian Government may be of use, where Episcopacy may not be had. First I pray you consider whether this Concession be not needless here, and in itself of a dangerous consequence. Next I conceive there is no place where Episcopacy may not be had, if there be a Church more than in title only. Thirdly since they challenge their Presbyterian fiction to be Christ's Kingdom and Ordinance (as yourself expresseth) and cast out Episcopacy as opposite to it, we must not use any mincing terms, but unmask them plainly, nor shall I ever give way to hamper ourselves for fear of speaking plain truth, though it be against Amsterdam or Geneva; and this must be sadly thought on concerning your Postulata I shall pray you to allow me the like freedom, among which the two first are true, but (as expressed) too restrictive. For Episcopacy is not so to be asserted to Apostolical Institution, as to bar it from looking higher, and from fetching it Materially and originally in the ground and intention of it, from Christ himself, though perhaps the Apostles formerlyzed it. And here give me leave a little to enlarge: The Adversaries of Episcopacy are not only the furious Aerian Heretics (out of which are now raised Prynne, Bastwicke and our Scottish masters) but some also of a milder and subtler Alloy, both in the Genevean 
Note.  and the Roman faction: And it will become the Church of England so to vindicate it, against the furious Puritans, as that we lay it not open to be wounded by either of the other two, more cunning and more learned Adversaries. Not to the Roman faction, for that will be content it shall be juris Divini Mediati, by, from, for, and under the Pope; that so the Government of the Church may be Monarchical in him; but not Immediati, which makes the Church Aristocratical in the Bishops. This is the Italian Rock, not the Genevean; For that will not deny Episcopacy to be juris Divini, so you will take it, ut suadentis vel approbantis, but not Imperantis; for than they may take and leave as they will, which is that they would be at. Nay (if I much forget not) Beza himself is said to have acknowledged Episcopacy to be juris Divini Imperantis, so you will not take it as, Vniversalitèr imperantis, for then Geneva might escape, et citra considerationem Durationis; for than thought they had it before, yet now upon wiser thoughts, they may be without it; which Scotland says now, and who will may say it after, if this be good Divinity: And then all in that time shall be democratical. I am bold to add this, because I find in your second Postulatum, that Episcopacy is directly commanded, but you go not so far as to meet with this subtlety of Beza, which is the great Rock in the Lake of Geneva. In your 9 Postulatum, that the accession of Honourable Titles or Privileges makes no difference in the substance of the calling. If you mean the Titles of Archbishops, Primates, metropolitans, patriarchs, etc. 'tis well: And I presume you do so: But then in any case take heed you assert it so, as that the faction lay not hold of it, as if the Bishops were but the Title of honour, and the same Calling with a Priest, for that they all aim at, etc. The 11. Postulatum, is large and I shall not repeat it, because I am sure you retain a Copy of what you writ to me, being the ribs of your work, nor shall I say more to it, then that it must be warily handled for fear of a saucy answer, which is more ready a great deal with them then a learned one. I presume I am pardoned already for this freedom, by your submission of all to me, And now I heartily pray you be pleased to send me up (keeping a Copy to yourself against the accidents of carriage) not the whole work together, but each particular Head, or Postulatum, as you finish it; that so we here, may be the better able to consider of it, and the work come on the faster, So to Gods b. protection, etc.  
Wil Cant. Lambeth, Nou. 11. 1639.  
This Letter was thus endorsed with the Archbishops own hand. My Answer (of Novemb. 11. 1639.) to the Heads of the Bishop of Exons Books, intended for Episcopacy.  
What Reply Bishop Hall returned to this his Grace's Letter, these following Lines of his will disclose.  
My most Reverend and most Honourable good Lord.  
I Should be unthankful, if I did not acknowledge every one of these Lines of so long a Letter, written with your Graces own hand, a new obligation to me, who know the price of your time; yet the matter of them binds me more; those Animadversions were so just, that I had amended those passages (divers of them) voluntarily, ere I received this Gracious Admonition, for I did only send your Grace the rude draught of what I meant to polish in the Expression; your Grace observes truly some mitigation in stating the Cause, which I confess to have purposely used, out of a desire to hold as good Terms with our neighbour Churches abroad, as I safely might; your Grace knows well how Doctor Field, and Doctor Downam have handled that point, if we may make the Case sure for us, with the least aspersion cast upon them, (who honour our Government, and cannot obtain it) I conceived it the better, especially, since the Scottish case so palpably differs; yet I would so determine it, as that nothing but necessity can either excuse them, or hold up the truth of their being. In the Presbytery I must fall foul with them, howsoever; That Clause of abdication was inserted, with respect to the present occasion; I shall willingly abdicate it, Those many scruples which may arise, and must be met with in this cause, will be avoided, if we do plainly and shortly state the Question thus; Whether the Majority of Bishops above Presbyters, be by Divine Institution? which if we make good, I suppose, is as much as can be reasonably desired: for what Christian can think it life or lawful to depart from that which Christ and his Apostles have set in his Church, with an intent of perpetual continuance? I have noted in my discourse, those two sorts of Adversaries, and with respect to them put in these two words, Lawful, against the first; and against the second, Divine; though the latter in the tractation comprehendeth both.  
We shall not much need, I hope, in this way to come within the Ken of that Roman Rock of jus Divinum mediatum, although it must fall into our mention. Shortly, I shall take careful heed to those points which you Grace adviseth; and when I have laid my last hand upon the first part, whereof each clause must Bis ad Limam, semel ad linguam, I shall transcribe and send it to your Grace for your full and free Censure. In the mean time, with my best prayers, I take leave, and vow myself,  
Your Graces in all faithful observance to command, Jos. Exon. Exon. Pal. Nou. 16.  
The Archbishop with his own hand thus endorsed this Letter. Received Nou. 18 1639. L. Exon. his Answer to those Animadversions I made upon the heads of his intended Book for Episcopacy.  
The Archbishop returning an Answer to this Letter, thereupon Bishop Hall sent up his Treatise of Episcopacy by Divine Right, accompanied with this Epistle, and the ensuing Propositions, which together with his Book, he wholly submitted to his Grace's judgement and disposal.  
Most Reverend and my ever most Honourable good Lord,  
I Have received your Grace's speedy and full answer to my last. And now according to my promise, I present to your Grace's hands this Work of mine, the bulk whereof swelled under my hand, beyond my purpose; whiles I could think no passage of it unnecessary; I humbly submit it to your Grace's free Censure, not personal, (for I could not be so weak as to think your Grace could lose so much time in perusal of it) but Deputative. The more and the more judicious eyes pass upon it, the better. Whether for haste, or delay; for impression, or suppression or suppression, I am altogether indifferent: for my own judgement I do not think it werthy or capable of the attestation of others, especially my betters, for that I do both take my rise from a particular occasion and do often intersperse polemical dissertations, as with M. Parker, Anti-Tilenus, Vedelius, and others, without which me thought I could not satisfactorily clear those points,) which passages I have no reason to think others should take upon them, either to own or justify. It was my second bold motion to your Grace, That divers select Bishops and Divines, should shortly and fully express their judgements in this subject; Your Grace thought fitter (to which I subscribed) that it-should be done by one or two, and allowed and seconded by more, such a discourse should be only positive and short: As for this, I suppose the judicious perusers will think it may be of good use to settle and prepare the minds of men, towards an unanimity of Judgement in this point, which perhaps may be otherwise varying: And if I may have leave to shoot my bolt I should conceive, (if an attestation to our just Tenent be thought requisite from many and the best hands) it would sort best, that the substance of it should be drawn up into some short and full Propositions (such as these which I have taken the boldness to enclose) and sent or tendered to them for their subscription; wherein I should hold a generality of expression the safest. I beseech your Grace pardon this presumption of mine, and for this my Labour, if it be found that it may be of any profitable use, in these way ward times, let it fly; otherwise it may this festival be employed in Thuris Piperisue Cucullos. I shall be well content with either the light or the fire. Your Grace will soon find that I have been plain enough with our Genevians: for the Foreign Churches I have taken the same course, with our learned Bishop Andrews, as pitying their alleging necessity, not approving their form: in the mean time not thinking it best to make Enemies where we may have friends. I do find and show the Scottish case utterly unlike theirs for our greater advantage: I have driven the point further than some worthy Divines before me; and especially have laboured in that part, where the cause bears most, viz. in matter of Scripture; and the next following Antiquity. What it is, is wholly and absolutely at your Grace's disposing, to what ever purpose your Grace will think fit: And so with the apprecation of an happy New year to your Grace, and to this whole Church, I take my humble leave, and am  
Your Graces in all faithful Observance to Command. JOS. EXON. Exon. Pal. S. Tho. Day.  
This Letter was thus superscribed: To the most Reverend and most honourable my singular good Lord, my Lord Archbishop of Canterbury his Grace, Primate of all England, and Metropolitan, Chancellor of Oxford, and one of the Lords of his Majesty's most Honourable Privy Council, present these.  
And thus endorsed with the Archbishops own hand. Received Jan. 30. 1640. L. Exon Concerning his book: and the submission of it to my judgement.  
The Propositions enclosed in this Letter were these following, to which the Archbishop added this Title, and some insertions with his own hand here noted with a distinct Character.  

Concerning Church Government and the estate of Episcopacy.  
1. God had never any Church upon earth that was ruled by a Parity.  
2. The first Church of God which was reduced to a public policy 
* Inserted with the Archbishops own hand.  was among the Jews, and by his own appointment was governed by a settled imparity of Highpriest, Priests, Levites.  
3. The Evangelicall Church was founded by our Saviour in a known imparity; for though the Apostles were equal among themselves, yet they were above the 70. and all other Disciples, and were specially endued with power from on high.  
4. The same God and Saviour after his Ascension did set several ranks and orders of the holy Ministry: First Apostles: Secondly Prophets: Thirdly Teachers, etc. all which acknowledged the eminence and authority of the Apostles.  
5. The Apostles after the Ascension of our Saviour by the direction of God's spirit, did exercise that power and superiority of spiritual Jurisdiction over the rest of the Church, which was given them by Christ, and stood upon their Majority above all other Ministers of the Gospel.  
6. The same Apostles did not carry that power up to heaven with them, and leave the Church unfurnished with the due helps of her further propagation and Government, but by virtue of this power and by the same direction of God's spirit, ordained in several parts spiritual guides and Governors of God's people to aid and succeed them.  
7. The spiritual persons so by them ordained were at the first promiscuously called Bishops and Presbyters, and managed the Church affairs, by common advice but still under the Government of the Apostles their maintainers and overseers.  
8. But when the Apostles found that Quarrels and Emulations grew in the Church; 
* Added with the Archbishops own hand.  even while many of them were living; through the Parity of Presbyters, and side take of the people; The same Apostles by the appointment and direction of the same spirit, raised in each City, where the Church was more frequent, one amongst the Presbyters to a more eminent Authority than the rest to succeed them, in their ordinary power of ordination and censure, and encharged them, peculiarly with the care of Church-Government, such were Timothy and Titus, and those which were styled the Angels, of the seven Asian Churches.  
9 These selected persons were then and ever since distinguished from the rest by the name Episcopi-Bishops.  
10. In the very times of the Apostles, and by the imposition of their hands, there were divers such persons settled in the Church of God, being severally ordained and appointed to the oversight of those populous Cities where their charge lay, to whom all the Presbyters and Deacons were subject.  
11. These Bishops continued their fixed superiority over their Clergy all the time of their life, with the well allowed express of spiritual Jurisdiction, and after their death 
* This was altered by the Archbishop, and put in lieu of: were succeeded by others of their own Order or Degree  other Presbyters were chosen to succeed them, by the due imposition of the hands of their fellow Bishops.  
12. There was no Church of Christ upon earth, ever since the times of the Apostles, governed any otherwise then by Bishops, thus successively (after decease) ordained.  
13. This course of Government thus set by the Apostles in their life time, by the special direction of the holy spirit, is not alterable by any humane Authority, but aught to be perpetuated in the Church to the end of the world.  
14. Those which in the new Testament are called the Elders of the Church were no other than spiritual persons, such as had the charge of feeding the Flock of Christ by Word and Doctrine.  
15. It is not lawful for any Lay-person to lay hands on those which are to be ordained, nor to have any hand in managing the Censures of the Church, which only pertain to them who have the power of the Keys delivered to them by Christ.  
16. There was never any Lay Presbyter heard or read of in the Church of Christ in any History, until this present age: 
* This clause was added by the Archbishop, with his own hand.  All which we declare to the Doctrine and Judgement of the Church of England, concerning these points of Church Government.   
These Propositions were thus endorsed with the Arch-Bishops own hand: Rec. Decemb. 29. 1639. Bishop Hall of Exeter his propositions concerning Episcopacy; These perhaps may be thought fit for a subscription of others.  
There were two more Letters which passed between these Prelates about this subject and Book, which we have referred to a more proper 
* Here. p. 263. to 267.  place, where you may peruse them: All which compared together will fully discover, the whole plot and design of the Archbishop and his confederates, in maintaining their Lordly Episcopal Superiority to be of divine Institution and Right, and how it was driven on by them, till it broke them all in pieces, by the authority and Justice of the present Parliament.  
The last head I shall mention, is the sum and substance of all the forementioned: namely,   

21. That the Church of Rome is a true visible Church, and never erred in fundamentals, no not in the worst times: That she is the Ancient holy Mother Church; That her Religion, and ours of the Church of England, is all one: That men may be saved in that Church and Religion as well as in ours; and that it is a crime to be recanted, to hold Papists, as Papists, to be damned.  
This main comprehensive Proposition, ratifies and clearly demonstrates to us, the true drift & scope of all the former; to wit, a 〈◊〉 and reconciliation with the Church of Rome; the foundation whereof was first laid by this Archbishops creature, Bishop Montague, who determines thus in his Gag pag. 14. The Articles of our Creed are confessed on both sides and held plain enough. The controverted points are of a larger and an inferior alloy: of them a man may be ignorant without any danger of his soul at all, pag. 50. Moderate men on both sides confess, this controversy may cease, Ecclesia Romana manet Christi Ecclesia & sponsa, etc. In his Appeal pag. 136. Since there first was a Church in England, France, Spain, and Rome, there hath not ceased to be a true Church there: pag. 139. The Church of Rome is, and ever was, a true Church, since it was a Church. pag. 113. I am absolutely persuaded, that the Church of Rome is a true, though not a sound Church of Christ, as well since as before the Council of Trent; In essentials' and fundamentals, they agree, in holding one faith in one Lord.  
This Position was strenuously maintained by Master Chomley, and Butterfield (who soon after turned Seminary Priest) in their Books against Master Burtons', Babel no Bethel; wherein they justified the Church of Rome to be a true Church, this being the subject matter of both their Treatises.  
Tho. Chuneus, in his Collectiones Theologicae, Dedicated to the Archbishop, and Licenced by Heywood his Chaplain, August 26. 1634. cap. 16. p. 45. 46. determines thus: Quaenam sit Romana Ecclesia? Cum constet Romanam Ecclesiam, in primariis temporibuss, velut inter ignes Luna Minores, caeteris Ecclesiis praeluxisse, caeterisque Maechantibus castam, & pudicam veritatis conservatricem extitisse, nec in pessimis usque eo degenerasse censemus ut in primariis & fundamentalibus Religionis capitibus aberrasse videatur; quidniquamvis in caeteris forsan vitiatam & temeratam, Ecclesiae tamen nomine honestandam censeam, etc.  
This passage Doctor Bastwick taking exception against at his censure in the High-Commission, read it openly in Court, where the Archbishop publicly justified it in his speech, affirming: That the Church of Rome was a true Church, and that it never erred in fundamentals, in which we differ not, but only circa fundamentalia.  
This distinction of his was afterwards thus justified in Print by Christopher Dome, in his Innovations unjustly charged, pag. 48. Nor is it an absurd distinction (as he unreverendly and absurdly termed it) that a great Prelate used in the High-Commission at the censure of Doctor Bastwick, when he said: That we and the Church of Rome differ not in fundamentalibus, but circa fundamentalia pag. 49. The distinction is not absurd, but it may most truly and fitly be said, that we may and do differ about, and not in fundamentals: which Doctor Heylin likewise seconds in his Moderate Answer, to Henry Burton, p. 6. 124. 125. No difference between the Church of Rome and England in fundamentals. Suppose a great Prelate in the High-Commission 〈…〉 had said openly, that we and the Church of Rome differ not in ●●●●amentalibus, yet how comes this to be an Innovation, etc. The Church of Rome hath done more against the Heretics of this age, than you, or any of your Divines, be he whom he will. But for the Church of Rome, it is a true Church, and that we differ not from them in fundamentals: see the Reconciler.  
Doctor Potter, in his book which he submitted to the Archbishops censure, concludes thus; pag. 62. 77. The most necessary and fundamental truths, which constitute a Church, are on both sides unquestioned. We hope well of those holy souls who in former ages lived and died in the Church of Rome, etc. Nay, our charity reacheth further, to all those this day who in simplicity of heart believe the Roman Religion and profess it.  
Doctor pocklington's, Altar Christianum, pag. 114. Terms Rome by the name of Holy Church, and applauds her canonised Popish Saints, styling them, The Holy Saints and Martyrs of Jesus Christ, whose names are written in heaven: And our Protestant Martyrs, Traitors, Murderers, Rebels, and Heretics.  
The Archbishop himself was a professed maintainer of the truth and visibility of the faith and Church of Rome, not only in his Speech in the high Commission, at Doctor Bastwicks' censure there, and in his Speech in Star-chamber, pag. 36. but likewise in his late Reply to Fisher, Epist. Ded. p. 16. And were not this so, we should never be troubled with that idle and impertinent question of theirs: Where was your Church before Luther? For it was just there, where theirs is now. One and the same Church still, no doubt of that; one in substance, but not one in condition of State and purity; Their part of the same Church remaining in corruption: and our part of the same Church under Reformation. In the Reply itself, pag. 370. 371. Rome, but with all particular Churches and no more than other patriarchal Churches was and is, radix existentiae, the root of the Church's existence. The Church of Rome and every other particular Church, etc. Indeed Apostolic she is, as being the See of one, and he a prime Apostle, but not the only Apostolic: Visible, I may not deny, God hath hitherto preserved her. And p. 376. Secondly, if the Religion of the Protestants be in conscience a known false Religion, than the Romanists Religion is so too, for their Religion is the same. Nor do the Church of Rome and the Protestants set up a different Religion (for the Christian Religion is the same to both) but they differ in the same Religion, and their difference is in certain gross corruptions.  
I shall close up this with a public Recantation, drawn up and prescribed by Godfrey Goodman, Bishop of Gloucester, to one Mr. Ridler Minister of Little Deane, about 7. miles from that City: who having many Papists in his Parish, and preaching in a Sermon there, That Papists, as Papists were damned, and that the true Protestant Religion was the only true and safe way to Salvation: he was upon the complaint of some Papists, convicted before this Bishop, and by him enjoined to make this following Recantation, prescribed to him, in writing, in the Cathedral Church at Gloucester on Jan. 2. 1636. and for refusing to make it, he was afterwards on the 5. of March next following suspended from his living.  
(IHS)  
IN the Name of the Father and of the Son and of the Holy Ghost, Amen. Whereas I did deliver in a Sermon, lately preached in this Diocese, That if we are saved the Papists are damned; I am 
Note.  right heartily sorry that I should deliver any such doctrine, wherein I must acknowledge mine own error, and my great fault and offence.  
First, against his Majesty's Instructions, thus rashly and unadvisedly to affirm, That Papists are damned.  
Secondly, it is an offence against the laws of the Kingdom, For in the eye of the Law we are still one with the same Catholic Church: for were we of a distinct or several Church, Then our Church could claim no right or Title to those Privileges, Charters, Foundations, and Revenues which it enjoys at this day, for these were granted to Papists, and for many hundred years possessed by them; and since there hath been no new Law for transferring them upon a different or contrary Church; But this is made much more manifest by the express words of the Statute, as it appears by the Act of Parliament which was made upon the first breach with the Papists: the words are these, That they do not thereby intent to separate themselves from Gods Catholic Church, but only for 
Note.  some political respects, to preserve the Kingdom from Ruin. This was made the 25. of Hen. 8. and it is in force at this day; so that to make such a difference between these two Churches, as is between damnation and salvation; certainly is against the Common Laws, and the Statute Law of this Kingdom; besides many acts of State, which being above my element, I will not presume to touch upon.  
Thirdly, against the Church of England; It is impossible there should be any greater offence, in regard of the affinity that is between both Churches, for we have the same Holy Orders, the same Church Service, the same 
Note.  Ceremonies, the same Fasts, the same Festivals, and we have generally the same Canon Laws; and therefore through sides of the Church of Rome they do but give deadly and mortal Wounds to the Church of England who affirm, that Papists are damned.  
Fourthly it is an offence to Christian Religion; for we are to preach the Means how men may attain Salvation, and to pteach Christ as a Saviour, we must not rashly intrude upon his Judicial power on every slight occasion, to point out those that are damned, as if we would shorten the mercies of God and Monopolise them wholly to ourselves, there is no militant Church without blemishes and imperfections, but as long as the foundation is sound, that we bebeive in Christ crucified, and that we believe the three Creeds, so long there is hope of Salvation, Several churches, though differing in many things, yet may be contained in the bounds of the Catholic church: Thus the Greek church and the Latin Church, may be saved both, though they have difference between themselves; and thus the Christians that lived in those parts of the world, which have been lately discovered [and therefore did never partake with the rest of the Catholic church] yet no doubt but those may be saved.  
Fiftly, there is nothing so proper to Christians, as love and charity, and a man may be damned as well for want of charity, as for want of faith; and there cannot be possible a greater want of charity, then to exclude men from Salvation: and therefore they who are apt in their own ungodly malice to damn others, certainly themselves are damned; Let it suffice that if any man shall ask God forgiveness of his sins, as no doubt every man doth, (for it is one part of the Lords prayer,) and these sins do imply not only the Transgressions of our lives, but likewise the erour of our faith, so that ask God forgiveness no doubt but God is merciful.  
And here I must likewise express my great sorrow and grief, that I have so much offended aghast the memory of our forefathers and Progenitors, such as built our Churches, and were the means under God, not only to give us life, but also to make us Christians: when I consider their Piety and their Mortification, shall I think these tended to nothing but only to damn them? No, God forbid; and therefore in all humility and obedience, I do here acknowledge my great fault, and do ask forgiveness of God, of the Church, and of our Reverend Diocesan, and I desire you all to testify this my Sorrow and unfeigned repentance. 
Note.   
By all these Authorized Popish positions, you may easily guess at this Archprelates Popish intentions, to reduce us back to Rome.   

We shall close up this catalogue of Authorized printed Popish Doctrines and Positions, with two remarkable particulars more, sufficient to amaze all Protestant Readers for their strangeness.  
The first is, the extraordinary commendation of the most impious Council of Trent, the Pope's Masterpiece, the principal establishment, support, of the whole body of Popery, and strongest Pillar to support both the Faith, Pope, and Church of Rome.  
For this we shall produce one memorable clause, which you may read in the exact collection of all the Roman Emperors lives, from Julius Caesar to the now reigning Ferdinando the second; Printed at London for George Hutton, and licenced by Doctor weeks, Chaplain both to the Archbishop and Bishop of London, Ann. 1636. p. 374. Ferdinando the Brother of Charles, and Son of Philip King of Castille was a man well learned, especially in the Latin tongue, and also in Arms most expert and active; wherefore it was doubted whether he were of more agility in Chivalry, or more eloquent and fluent in the Latia, Italian, Spanish, High-Dutch, Hungarian, and Bohemian Languages. In the time of his Imperial Government the Council of Trent, was held, which was so commodious and profitable to the general good of the world, 
Note.  that it may serve for a certain Rule, both of Government of States, and a form of good life. In which proceedings this Emperor showed himself very forward and a great assistant.  
What greater Enconiums could be given of this damnable Popish Council by public Authority, without censure, revocation, or any Index expurgatorius, let all Protestants judge.  
The second is: The printing of the Popish Index Biblicus, here in London by Authority, An: 1640. made by Priests and jesuits, for their Vulgar Latin Bible, and binding it up with the Latin Bibles of junius, Tremelius and Baezers' Translation, to seduce the Readers and corrupt the Text.  
You have heard before, how the Archbishop commanded the whole History of our Saviour's Nativity, Life, Passion, Resurrection, Ascension, to be publicly printed, and inserted both into English and Latin Bibles, after the Popish garb, taking his pattern from the Mass-book; to pollute, pervert the text, and infect the Readers by degrees with Popery, even by these very Bibles, which otherwise would most alienate them from it. But not contented herewith he and his agents the better, sooner, to seduce the people to Popery, even by the very Bible itself, caused some two or three thousand Popish Indices (made for the Popish Vulgar Translation of the Bible by Priests and Jesuits, and bound up with it) to be printed here in London by authority Anno. 1640. and bound up with our small Latin Bibles of Junius and Bezaes' translation; to which it was never formerly annexed, as a fit Index for them. In which Index Biblicus, the grossest points of Popery are positively asserted, as directly contained in, and justified by the Scripture texts, to which it doth refer.  
The public printing, & sale of these Indices here in London with our Protestant Latin Bibles without control, was attested by Michael Spark Senior, Master Walley and others, and these popish passages read out of them at the Lords Bar, by Mr. Prynne: Adoratio Angelis & hominibus tributa, Gen. 18. 2. etc. Aqua benedicta. Baptismus tollit omnia peccata, Gen. 17. 14. etc. Benedictio qua Creaturae consecrantur & sanctificantur, Exod. 28. 2. etc. Hinc consecratio Sacerdotum, Vestium, Altarium, Templorum, Cereorum, Aquae lustralis: etc. Castitas caelibum, praefortior Castitati conjugali. P. 45. 15. etc. Castitas haec consulitur, ut perfectio Evangelica: 1. Cor. 7. 25. Certinon sumus de accepta peccatorum remissione, vel vita aeterna consequenda Eccle. 9 3, 4. etc. Charitas virtus fide praestantior: Proverb. 10. 12. etc. Confirmationis Sacramentum Acts 8. 17. Heb. 6. 2. Doctrina Apostolica scripta et non Scripta firmiter tenenda. Rom. 16. 17. etc. Ecclesia est una & visibilis; Gen. 6. 14. Eucharistia sub altera tantum, nimirum panis specie johan 6. 58. data a Christo Luk. 24. 30. 31. ab Apostolis, Acts 2. 42. Eucharistia non remanet substantia panis post consecrationem, sed est verum Christi corpus & sanguis, Mat. 26. 26. Eucharistiam in publicis supplicationibus circumferendam esse praefiguratur: Jehos. 6. 9 15. 1. Schem. 4. 5. 2. Schem. 6. 4. 5. 6. etc. Fides sine operibus non justificat: 1 Cor. 13. 2. Gal. 5. 6. etc. Jejunii meritum, Jerem. 35. 14. 19 jejunatur pro mortuis. 1 Schem. 31. 13. Imagines jussit Deus fieri. Exod. 25. 18. Impositio manus in Sacramento ordinis & confirmationis, Actor: 6. 6. justi verè in hac vita. Luke 1. 6. etc. justificatio qua quis ex justo fit justior, ascribitur boxis operibus: Rom. 2. 13. justificatio impij non solum fidei ascribitur, sed etiam aliquatenus aliis virtutibus, ut spei: Rom. 8. 23. Penitentiae operibus: Jech. 18. 21. 22. Math. 3. 2. and Luke 7. etc. Liberum arbitrium etiam post lapsum in homine mansit. Gen. 4. 7. Librum arbitrium Co-operatur gratiae Dei. 1 Schem. 7. 3. etc. Matrimonium cujus rei sacramentum. Eph. 5. 32. etc. Confert Gratiam et sanctificationem: 1 Thes. 4. 4. Operum merita & retributio seu merces. Psal. 119. 112. etc. Opera bona Deo grata sunt, & praemium merentur: Gen. 4. 4. 7. etc. Operari benè propter mercedem & retributionem licitum est: Psal. 119. 112. Mat. 5. 12. Non in quolibet opere homo peccat: 2 Pet. 1. 10. etc. Ordinum sacramentum, Joha. 20. 22. Peccatum sacerdos remittit authoritate Divinâ: Math. 18. 18. etc. Petrus primus Apostolorum: Math. 10. 2. Quadrage simalis jejunij exemplum Mosche: Exod. 24. 18. etc. Reliquiae, & vestes sanctorum, quam vim a Deo habeant, quidne per eas operatur Deus, ut pallium Elijae: 2 Reg. 2. 14. Vmbra Christi, Mat. 9 20. Revelationes & visiones, Jehos. 6. 1. Sacrificium Novi Testamenti appellatur jugis cultus, Dan. 11. 31. Celebrabitur donec veniat dominus: 1 Cor. 11. 26. Sancti etiam defuncti rectè â nobis laudantur: Joh. 12. 26. In sanctis suis Deus laudatur: Psal. 151. 1. etc. Scriptura difficilis intellectu: 2 Pet. 3. 16. Nec omnia scriptis Apostoli mandarunt: John 20. 30.  
All these, with sundry other Popish Doctrines were contained in this Index Biblicus, bound up with our Protestant Bibles, to pervert the Scriptures, seduce the Readers, and make the very Bible itself (as much as in them lay) the very Patron and Propagator of Popery. Now what more desperate project could there be to undermine our established Religion, and set up Popery then this, to corrupt the very Scriptures themselves by annexing such a pernicious Index to them; A crime so transcendently execrable in an Arch-Prelate, entrusted with the greatest care of our Religion, as no tongue is able to express its detestableness to the full, no punishment great enough to expiate its guilt.   
We have represented you with an Epitome of the several Popish Doctrines printed and authorized of late years in our Church by the Archbishop himself, his Chaplains and Instruments, and could have furnished you with infinite others of this kind: but because Master Bayly in his, Canterburians selfe-conviction, the last Edition, hath collected and published most of them already to the world, where the studious may praise them at their leisure, and we desire rather to satisfy, than surfeit or tire out the Reader with instances of this nature, we shall pass them by in silence, only with this known experimental observation, That all kinds of Popish, Arminian Doctrines were ever more bold and frequent in our Pulpits throughout the Realm, then in our Presses, especially in our Universities and the Kings own Chapel; a truth so universally known to all, so plentifully manifested to the world in Mr. Whites first Century of scandalous and malignant Priests, that to prove it by witnesses or Inductions of particulars, would be to light a Candle to the sun, and waste much precious time in proving that, which no impartial intelligent man so much as doubts of, but knows most true of his own woeful experience.  
Fourthly, having given you this large account of what popish doctrines and positions both himself, his Chaplains, Agents, printed, authorized to corrupt the people's 
IU. Notable passages against popery expunged out of new licenced Books by the Archbishop and his Agents in imitation of the popish Index Expurgatorius.  judgement; we shall next present you with a large English Index Expurgatorius, of what passages he and they expunged out of sundry English Writers, tendered them to licence, before they could pass the Press; which will most clearly discover his and their Jesuitical practices, confederacies and designs to introduce the whole body of Popery among us with little or no opposition.  
We shall begin with purgations of this nature, made by the Bishop himself, some of them before he had any public authority to licence Books, but most of them after he usurped this power, all of them so remarkable, that all Protestant Churches, Readers will stand amazed at them.  
The first we shall instance in, is his purgations made in Doctor Sibthorps' Sermon▪ preached at Northampton Assizes, before the Judges, in the year 1627. entitled▪ Apostolical Obedience; the whole scope of this Sermon, was to justify The lawfulness of the general Loane (then set on foot by the King's ill Counsellors, to keep off Parliaments) and of the Kings imposing public Taxes by his own regal power, without consent in Parliament; and to prove, that the people in point of conscience and religion ought cheerfully to submit to such Loans and Taxes without any opposition. To sweeten this sour theme, the Doctor had cunningly inserted some popular passages into this Sermon against evil Counselors, the toleration of Papists, Popery, and the profanation of the Sabbath, which this Bishop (who procured this Sermon of his to be printed) expunged with his own hand, as was evidenced by the Original written Copy, found in his Study, produced at the Lords Bar, and attested by Master Prynne.  
The first passage he expunged was this; When not only the Emperor extirpates the Protestants in Bohemia, where he professed it, and Baveir in the Palatinate, where he hath a pretext of revenge for it, or the Spaniard and Arch-dutchesse in their Dominions, where the Jesuits make it a case of Conscience, but even the King of France not only at Rochel and Mountabon, but also in other his confines: and when the Pope unites all these in a holy League; what may we expect will become of Britain, if like that wise King in the Gospel, ours sends not out whilst the enemies are yet a far off? you know how speedily this Island hath been overrun with but a few being once entered, and our Lands are not now better fortified.  
The next was this; He that Disturbs the State, and draws the Prince to ill, is to undergo what he intended to others, as Haman and his complices for their plot against the Jews, Ester 7, 8, 9 chapters: He that under pretence of honour to the King is an enemy to Religion, should suffer for a Seducer, as those betrayers of the Prophet. Dan. 6. 4. to 25. It is probable that this Bishop being then newly made a Privy-counselor, and putting the King upon pernicious and illegal projects, to the disturbance of the State and prejudice of Religion, grew conscious to himself, that this passage if un-expunged, might one day rise up in judgement against him and be applied to himself in after times; wherefore out of a provident foresight, he thought it a point of wisdom to expunge it: But since divine providence hath brought it to public light, we conceive it will be a very good precedent to direct your Lordship's judgement in the sentence of this Haman, this Arch-Malefactor against our State and Religion.  
The the third expunged clause was this; And whereas there is not only a law of God but even of man against Sabbath-breaking, which concerns the fourth Commandment, 
NOTE.  and divers against Popery, which trencheth upon the first and second Commandment, etc. let not the other which concerns the Sabbath, seem to have been consented to, only upon the importunity of a few Precise persons, but never intended for execution, lest God set such a Memorandum upon them and you (who will not be careful of the Memento set upon that Commandment) that whoso heareth of it, both his ears shall tingle, as stories tell us, he hath done upon both Prince and People in France, Denmark, yea and here in England, offending in that kind. Let not all the other Statutes tending towards the first and second Commandment, seem mere engines of state to draw reward for toleration, dispensation and connivancy, lest God connive not at, nor dispense with such intolerable dissimulation; lest he make the gain gotten by this dividing of Adoration between him and Idols, to be like that of Solomens, in that case, which was recompensed with the loss and dividing of his Kingdom betwixt his son and astranger, 1 Reg. 11, and 12. Chapters: But ob far be that from the State of this Island, and from you to be instruments 
NOTE.  in it.  
And in the Margin this Note, affixed to the word, stories, was quite purged out; Greg. Turonensis. Magdeburg. cent. 12. c. 6. at London 1583, etc. in which places meaner persons working, greater sporting, Kings fight battatles on the Sabbath days, are all reported to be overthrown and destroyed with fearful judgements.  
These being the only pious. Orthodox passages in all this Sermon (against popery Papists, Sabbath-breaking and ill Counselors) were quite crossed out with this Bishops own hand, (who altered and added many things in it, for the worse) and all to this very purpose, that the people might not take notice of any design in foreign parts, to extirpate the Protestant Religion, or to tolerate, set up Popery, or suspend the Laws against it, or Papists, Priests and Sabbath-breakers, at home, whereof these Clauses gave them notice; which this Doctor (as had as he was) foresaw world produce that division in our Kingdom, which we now experimentally suffer under threatening utter desolation to us: all these purgations in one Sermon were made by polupragmaticall Prelate before he had any legal power to licence Books for the Press 〈…〉 ●econdly, we shall proceed to some higher attempts after he had gained such 〈…〉 of them even upon the public Records of our Church.  
〈…〉 of 3. Jacobi ch. 1. entitled, An Act for a public Thanksgiving 〈…〉 every year, on the fifth day of November; ordaineth this day to be had perpetual remembrance, that all ages to come might yield praises to God for our deliverance from the most inhuman, cruel, and barbarous Gunpowder-plot of the Papests, and hate in memory this joyful day of deliverance: Hereupon there was a special book of Prayers and Thanksgiving compiled, and enjoined by authority to be used on this day; in one of the prayers whereof, there was this clause; Root out the Babylonish and 
NOTE:  Antichristian Sect, which say of jerusalem, down with it, down with it, even to the ground; and to that end strengthen the hands of our gracious King, the Nobles & Magistrates of the Land with judgement and justice to cut off these workers of iniquity (whose Religion is Rebellion, whose Faith is Faction, whose practice is murdering of souls and bodies) and to root them out of the confines of this Kingdom, etc. This clause continued in all these public books without the least exception or alteration, from the year of our Lord 1606. till 1635. and then this Archbishop conceiving this passage to lay an imputation and seandall, First, upon the profession of Romish Priests, Jesuits, and bloodthirsty papists, by styling them, a Babylonish and Antichrian sect; Secondly, upon their Romish Religion, whose religion is rebellion, whose faith is faction; Thirdly, upon their Rebellious and traitorous practices, in styling them, these workers of iniquity, whose practice is murdering of souls and bodies; Fourthly, upon their persons as unfit to be tolerated in the Realm and meet to be rooted out of the confines of this Kingdom by the King, Nobles and Magistrates; a clause altogether inconsistent with our toleration of, and his reconciliation of us & our religion with them and Rome then actually intended, endeavoured by this Arch-prelat and his Confederates: he thereupon in the year 1635. caused this Book to be reprinted and, altered the forementioned clauses in this ensuing form (only to gratify the Jesuits, Priests popish Recusants, and take off these just charges against them and their Religion, both for the time past and future) by turning the edge of this prayer upon the Puritans, on whom the Papists would have fathered this their horrid treason, had it taken effect; Root out that Babylonish and Antichristian sect (of them) which say of jerusalem, etc. And to that end strengthen the hands of our gracious King, the Nobles and Magistrates of the Land with justice and judgement, to cut off those working of iniquity, who turn Religion into Rebellion, and faith into Faction, etc.  
Master Henry Burton in his Sermons on the fifth of November 1636. entitled, For God and the King p. 130. to 142. informed the people of this most gross alteration and charged the Arch bishop to be the Author of it, aggravating his offence to the full; Master Prynne doing the like in his Epistle Dedicatory to his Quench-Cole: For this good service among others, they were brought into the Star-chamber by the Archbishop's instigation: who in his Speech in that Court at their censure (published by special command) First of all confessed that he made this alteration; Secondly, justified the making of it, because it gave offence and scandal to the Papists, which ever ought to be avoided as much as may be: adding that it laid an imputation on their Religion as if it were rebel on spending sundry 
a Pag. 32 to 3●  pages in justification of this alteration as most fitting and necessary; averring, that our religion and the Papists was all one, and rendering three reasons why this change was made; Thirdly, he adds by way of justification & excuse that though he made this alteration, yet he did it by his Majesty's command, p. 33. 34. His Majesty expressly commanded me to make the Alterations, and see then printed; and here are both the Books with his Majesties warrant to each of them: so that herein I aver I did not offend, unless 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 Archbishop 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 than theirs in charging him with them (when himself confesseth and just fi them) or disliking them when made for such sinister popish ends: Thirdly that his reasons to justify 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 avoid scandal and offence to Papists, in calling their religion Rebellion etc. was very unreasonable and absurd; For since this clause had continued un-altered un-excepted against near thirty year's 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 years continuance, of purpose to gratify 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 cordial protestants of Engl. and lay a secret tax, if not a public censure on them and on K. James, for injuring the papists and their Religion even in these public prayers near thirty year's spice together; yet this zealous Romish Agent would rather scandalise, censure, injure our whole Church, State, parliaments, King james with all truehearted English protestants then give the least scandal to the papists or suffer this just imputatation of Rehellion to continue upon their religion. Moreover the whole parliament of 3. Jacob's in the Oath of Allegiance then enjoined with all our parliaments prelates Peers, who since have approved it: The second part of our authorised Homilies for Whit-sunday, with our Homilies against wilful rebellion; Bishop B ●●on in his True difference between Christian Subjection and unchristian Rebellion; Bishop jewel in his Defence of the Apology of the Church of England part. 4. p. 439. to 470. Doctor john White in his Sermon at Pauls-Crosse, and in his Defence of the Way, ch. 6. 11. Doctor Crakenthorp's Treatise of the Pope's temporal Monarchy, Deus & Rex, Haddon contra Osorium; and generally all our Writers against the Pope's supremacy at home, and in the reformed Churches abroad, resolve unanimously in their writings, the Romanists Religion and Faith in the points of deposing, excommunicating murdering Christian Princes Kings, Emperors; of absolving subjects from their allegiance, & arming them against their Sovereigns, by the Pope's authority and command, for not submitting to his tyrannical or Antichristian Edicts, it is mere Rebellion and Faction: For this Arch-prelate then thus publicly to aver 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 mere evasion to colour his affection to papists & their Antichristian Religion. His second reason, that it will 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 falls & 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, himself confessing 
b Speech in Star Chamber. p. 36, 37.  That some opinions of theirs teach rebellion: That's apparently true; which opinions of theirs, are that part of their Religion, which this prayer calls Rebellion refutes his own Objection: His third reason, that if you make their religion to be rebellion, than you make their religion and rebellion to be all one; and that is against the ground both of State and Law, etc. which never put any man to death for Religion, but for Treason and Rebellion only is a mere childish fallacy; For their Religion is not any actual treason or rebellion (for which only they suffered death) but doctrinal and habitual rebellion prone to produce actual rebellions, and the mother of them; in which sense only this prayer styles it Rebellion; yet such, for which no Romanist ever died, unless he reduced it into some treasonable and rebellious action; and then he suffered only for the act, not the Religion or opinion which induced him thereunto; he might well then have spared these three irrational 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 only Power, but Reason to command it; which only aggravate, not extenuate or justify his fact, his justification then rests solely upon the King's 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 been taken tardy in this kind) to prove; first that himself did not move the King to command these alterations to be made which is more than probable, by his alleging 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 witness but himself to prove the date) as he hath done in other cases: Thirdly, admit the command and warrant proceeded originally from the King himself, 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 dissuaded his Majesty from such a dishonourable, scandalous and offensive act, which would scandalise and disgust all his well-affected protestant Subjects, dishonour his own royal Father King James, our Parliaments, Church, State, who all authorized, approved, used this prayer for thirty years' space together; encourage Papists, Priests, Jesuits, to such like horrid treasons, and exceedingly animate, elevate the popish faction causing them to deride, if not to insult over the Protestants and our Church which must now alter retract her own approved Collects to gratify them and their Antichristian Religion: But so far is he from this, that he readily obeys the first command without the least dissuasion, resistance, without advising with, or giving notice thereof to any other of his Brethren, the privy-counsel, Judges, and other public persons as much concerned in it as himself, (to whom he ought to have given notice, and asked their leave, at least opinions) herein ere he obeyed the King, though not Master Burtons' and Master Prynnes;) being more ready to obey than his Majesty to command them: Finally admit his Majesty had commanded him to make these alterations yet for him in his own cause, in an open Court of Justice (where by Law he ought not to have been present, or spoken as a Judge) to lay all the Odium of these alterations with all his other Innovations in Religion only on his Majesty, to render him odious to his people, to cloak his own shame, extenuate his own guilt, and then to publish it in print to all the World to his perpetual dishonour, when there was no necessity, and that by pretext of his Majesty's special command was such a disloyalty and transcendent aggravation of his crime as no age can parallel, no punishment expiate, but that which the Gunpowder Traitors justly suffered. Besides this after the publication of his speech in Star-chamber, he specially employed Doctor Heylin to justify these alterations to the world in print; in his Moderate Answer to the seditious and scandalous challenges 
See his speech in Star-chamber, p. 73 and Heylins' Preface.  of Henry Burton (as he styles them) written by his * special command, and licenced by his Chaplain, p. 150. to 157. and ordered Christopher Dowe to second him herein, in his Innovations unjustly charged upon the present Church and State, p. 136, to 14●. where thus he writes: Secondly I say that (the alteration of those Prayers) being done by the same authority that first set them forth, it is neither for him nor me, nor anyother of inferior rank to question them, but with humble reverence to submit to their judgements, and to think them wiser and far more fit to order those things that belong to then places, than we; whom it neither concerns, nor indeed can know the reasons that move them either to do or alter anything: But more particularly, that which he objecteth against the former, is, that they would not hereby have all Jesuits and Papists termed a Babylonish and Antichristian Sect, but restrain it to some few of them, and mentally transfer it to those Puritans who cry, down with Babylon, that is, popery. But what then? what if out of a charitable respect to those which in that Religion are peaceable and honest men (as no doubt but some of them, whatsoever Master B. believes of them, are such) they are not willing, nor think it fit to pray for the rooting up and confusion of all Papists, indiscriminatim, under those harsh terms; surely charitably minded Christians cannot but approve such an alteration, if there were no other ground than that for it: As for any man's transferring it to Puritans, that is as mere a surmise as it is a false slander, that any of those whom he intimates do call Rome Jerurusalem, or Popery the true Catholic Religion: Yet I know not why such furious criers down of popery (as Master B. hath showed himself) may not be accounted of a Baby 
NOTE.  lonish and Antichristian Sect as well as any Jesuit in the world, nor why we may not pray (and that with better reason than Master B. would have men to do, and under those titles against the Hierarchy of our church, that God would root them out of the Land, etc. Wherein he makes zealous opposers of popery, & those the world than styled Puritans, more dangerous persons, and fitter to be rooted out of the Land as a Babylonish & Antichristian Sect, than papists or Jesuits. Now thus to justify this alteration in so daring, impudent a manner, in favour of popery priests, Papists, Jesuits, what a transcendent crime it is, and of what a rotten popish spirit it savours, let all impartial persons determine.  
The third purgation made by himself, discovering the hidden popery of his heart, is his purging out this notable clause against popery, in the first Collect of the public book of prayers, appointed at the general Fast for ceasing the Plague, in the year 1636. Thou hast delivered us from Superstition and Idolatry, wherein we were utterly drowned, and hast brought us into the most clear and comfortable light of thy blessed Word, by which we are taught how to serve and honovor thee, and how to live orderly with our Neighbours in truth and verity. The King by his Proclamation Anno 1636. commanded that the Book of prayers for the Fast, formerly set forth by authority, should be reprinted, re-published, and likewise used in all Churches and places at the public meetings during this Fast. The Archbishop instead of reprinting the book formerly set forth by authority, purgeth this clause out of it in the new impression, though used in the Fast-books upon like occasions in Queen Elizabeth's and King James their several reigns, and in that of 1. Caroli; and that upon these very grounds which should have moved him to retain it still, had his heart been upright or sincere to God and our Religion, because it lays a just censure and blemish upon popery, by styling it superstition and idolatry, and thankfully recites God's goodness to us in delivering us from Popish superstition and idolatry, wherein we were utterly drowned, and bringing us into the most clear and comfortable light of his holy Word, by which we are taught how to serve and honour him, etc. A clause so pious, so just and equitable, that it is almost a miracle, how any but a most inveterate Papist could except against it; yet this Arch bishop is so irreconcilably angry with it, that it must be wholly obliterated and quite omitted out of this new impression; and that without any special order or command from his Majesty (which he pleaded for the former alterations in the Gunpowder-treason book) or any suggestion from Papists; Priests or Jesuits, who were scandalised with it, (for he doth not so much as pretend any such thing in his justification of this purge) but by his own papal authority, contrary to his Majesty's Proclamation, out of his own metro popish genius; which persuades us, that the former alcerations in the book for the fifth of Novem. proceeded originally from himself too as well as this however he would translate it to the K. himself. Moreover, in the Order for the Fast, in the very last page of the book he purged out these words condemning the popish Doctrine of the meritorionsnesse of fasting. viz. to avoid the inconvenience that may grow by fasting; some esteeming it a Meritorious Work; others, a good Work and Of itself acceptable to God without due regard of the end, etc. In brief, whatever in this Fast-book did in the least degree reflect upon popery or seemingly oppugn any errors of it, this Arch-prelat out of his ardent zeal against Popery, and fatherly care for the maintenance of our Protestant Religion, did totally expunge it, non obstante his Majesty's Proclamation to the contrary.  
For this Jesuitical practice, the Archbishop being justly taxed by the Author of News from Ipswitch and Master Henry Burton in his Humble Appeal to his Majesty, page 3. and his Sermon on the fifth of November 1636. entitled, For God and the King, p. 141. to 149. He reputed the very dislike of these his Romish purgations such a crime, that he arraigned these books and the Authors of them in Star-chamber, as capital malefactors, procured the heaviest, bloodiest, unjustest sentence against them, that ever was inflicted by that Court; and had the impudence for only to justify these purges in print, by his two popish Champiors, Doctor Heylyn in his Moderate Answer to the seditious and scandalous Challenges of Henry Burton. p. 157. to 16●. and Christopher Dow, in his Innovations unjustly charged upon the present Church and State, p. 141. to 150. but even in open Court, in a large and bitter speech, at the sentence of his Accusers in Starte-chamber, June 14. 1637. which he had the boldness afterwards to publish to all the world: In which 
b Page 23, 24.  Speech, though he cunningly omitted these expurged clauses, which if recited at large had no colour of defence; yet he justifies the expurging of them to be his own voluntary act; adding that it was lawful for him and his brother Bishops (notwithstanding the King's Proclamation) so altar what they thought fit: And then renders this most absurd reason of blotting out the first recited clause: Thirdly, for the branch in the other, which is the first Collect, Though God did deliver our forefathers out of Romish superstition, yet (God be blessed for it) we were never in: And therefore that clanse being unfittingly expressed, We thought fit to pass it over. Which reason is altogether untrue: First, because there are many ancient people yet living among us who were totally drowned in popish superstition and idolatry in Queen Mary's days, and the beginning of Queen Elizabeth's reign, from which God hath graciously delivered them since & brought them into the most clear and comfortable light of his holy word, of later years, when preaching and godly preaching Ministers have been more frequent in most places of our Realm then in the beginning of Reformation, when they were very rare, scarce one or two in a whole County: Secondly, we ourselves were utterly drowned in popish superstition and idolatry in our forefathers, and delivered out of it in their deliverance from it; otherwise, we had continued drowned therein till this very day; As therefore the sacred Scripture in direct and proper terms oft informed the Posterity of the Children of Israel, whose Ancestors many generations before were bondslaves in, & delivered out of Egypt; I brought YOU forth of Egypt, and brought YOU forth of the house of bondage, and have brought YOU to the Land which I swore unto your Fathers, etc. Judg. 2. 1. c. 6. 89. 2 Chro. 7. 22. Jer. 2. 6. 7. Hag. 2. 5. and as Daniel in his solemn prayer and fasting blessed God for this mercy in his days, as if the deliverance had been then wrought for that generation, Dan. 9 15. And NOW oh Lord our God, thou hast brought thy people forth of the Land of Egypt by a mighty hand, and hast gotten thee renown AS AT THIS DAY; and as God upbraided the Israelites for their ingratitude to him for this mercy, in Jeremiah's days, as if this deliverance had then been wrought for that Generation, jer. 2. 6, 7. Neither said they, Where is the Lord that brought us up out of the Land of Egypt, and that led as through the Wilderness, through a Land of deserts and of pits, through a Land of drought, and of the shadow of death? etc. And I brought you into a plentiful Country, to eat the fruit thereof, and the goodness thereof; but when ye entered, ye defiled my Land, and made mine heritage an abomination; wherefore I will plead with you, saith the Lord, and with your children's children will I plead: So we by like congruity of reason, and in proper Scripture phrase (which this Arch-prelate styles an unfitting expression, though frequent in all Authors as well as in the sacred Text) may as truly be said, to be delivered from Popish superstition and idolatry, wherein we were utterly drowned; and aught to bless and praise God for the deliverance of our forefathers out of it, as if we ourselves had been actually delivered, their deliverance being in truth the cause of ours, and an actual deliverance unto us from this Egyptian Romish bondage and Antichristian deluge: This excuse therefore of his is but a mere ridiculous pretence to delude the simple; and the true reason of this expanction only this: His Graceship had conspired with Priests and Jesuits once more to drown us utterly in Romish superstition and idolatry, and to deprive us of the clear and comfortable light of God's holy Word, by extinguishing, silencing, suppressing most godly lights, Ministers, preaching throughout the realm, and to corrupt the true worship of God with superstitious Ceremonies and idolatrous Adorations, if not to extirpate truth and verity from among us, by introducing equivocations, hypocrisy, false accusers of the brethren in every place: therefore this passage so contrary to his popish designs must not be tolerated in any wise, but utterly deleated, and He so impudent as to justify it before all the world, when he neitther saw not dreaded any superior powers to draw him into question for this transcendent crime, for which wet rust he shall now give an exact account to this supreme Tribunal.  
The fourth purgation made by his special direction and advice, was in the second Edition of Doctor Christopher Potter's, Want of Charity justly charged, London, 1634. This Doctor being about to publish a second Edition of that book of his, writ thus unto his Lordship, to send him directions to alter or correct any thing that should be offensive to his Grace.  
My most honoured Lord, etc.  
THe Copies of my answer to the mistaker are most sold, and a new Impression intended, I am now reviewing it. I shall be glad to receive from your Grace, by your servant Master del, or others, any direction to alter or correct, if any thing be therein offensive to you: I humbly commend your Grace to the blessed protection of the Lord Almighty, and will be ever your Graces in all humility.  
CHR. POTTER. Octob. 6. 1634. Queen's Coll.  
To which the Archbishop returned this answer, as was manifested by the Letter itself, thus endorsed with his own hand (found in his Study and attested by Master Prynne) Octob. 18. 1633. Doctor Potter, A second Impression of his book, and my Answer to it.  
BUt to the last clause of your Letter, about the reprinting of your book, I have done that which you so have desired; as you will see by this enclosed paper: they are but a few scattered phrases, and I put them to your consideration, as much for conveniency and charitable expression, as for truth: Do what you will with them so you mistake not me, in that which yourself have caused me to do: but in that place, page 26. where you say, it may (viz. Mat. 11. 17.) be understood of any Assembly, as well civil as Ecclesiastical; 
NOTE.  do you not thereby give as much power to the Parliament as to the Church in Church affairs? I read in haste, and it may be a mistake, but you shall do very well to consider it: so in haste I leave you to the grace of God, etc.  
WIL CANT.  
The principal purgations mentioned in the enclosed paper appear to be these, written with the Archbishops own hand which was produced.  
Page 4. believe in the Pope: the Idol of Rome: page 15. only in the Catholic Church: page 26. that in Saint Matthew (c. 18. v. 17.) tell the Church, which may be understood of any Assembly, as well civil as Ecclesiastical: page 97. never any Church so far as Rome: page 2. page 8. the Scripture by its own light, etc. all which were left out in the second Edition, as that notable passage in Theodoret, concerning laymen's reading the Scriptures, in the first Edition of this Doctor's Sermon at the consecration of the Bishop of Carlisle, London 1629. was quite expunged out of the second Impression, belike by this Prelate direction, as well as these forementioned.  
The fifth purgations and alterations of highest consequence for the introducing of sundry Popish doctrines, ceremonies, Transubstantiation and the Mass itself, were by this Arch-prelat made in that common-prayer-book, which he endeavoured to enforce upon the Church of Scotland, all written with his own hand; (already mentioned at large in A necessary Introduction to the Archbishop of Canterbury his Trial, page 156. to 164. to which the Reader may resort for satisfaction herein;) which are so palpably popish and destructive to our Religion, that this Prelate had no other plea or fence against them when they began to be pressed upon him, but only the Act of Pacification and Oblivion, which he peremptorily insisted on, though the Committee of the Commons House, who managed the Evidence, alleged, that they were clearly without this Act, & that they insisted on them only as Evidences to prove his endeavours to introduce Popery, and his good affection thereunto, in maitainance of the seventh and tenth original Articles of his impeachment, not to prove him an Incendiary between both Kingdoms, in justification of the twelfth original Article, to which he only pleaded the Act of Oblivion.  
We shall next proceed to other purgations made by his Chaplains and Creatures, no doubt by his special direction: Beginning first with a book written by Sir Anthony Hungerford, who being a Papist in his younger days, and afterwards upon better consideration, converted to our Religion, did thereupon write a Treatise to his Mother, than a Roman Catholic, to dissuade her from that Religion, entitled, The Advice of a Son, professing the Religion established in the present Church of England, to his dear Mother a Roman Catholic; containing an acknowledgement of God his great mercy in bringing him to the profession of the true religion established in the Church of England, and advising, exhorting his children to persevere therein; Sir Edward Hungerford his Son (a Member of the House of Commons) deposed upon Oath, that about the year 1635. he carried this Book, writ by his Father Sir Anthony, to the Archbishops Chaplain, Doctor Bray, to licence for the Press, for the satisfaction and conversion of other seduced Romanists; who perusing the same, took exceptions at some harsh passages (as he termed them) against Popes and Popery, in the 8. 14. 15. 17. and 62. pages thereof, which he told him must be quite expurged, or else the Treatise must not pass the Press.  
The passages were these: p. 8: Yet even those truths they recommended unto us, upon as perilous and false a ground, as if a man should therefore believe Christ Jesus to be the son of the living God, because the devil did confess it: page 14. 15. They will acknowledge that the Pope may be as wicked a man in life, as any other in the world, and by experience it hath been found, that sundry of them have scarce had matches in this kind; as for instance of one, Pope Alexander the sixth, whom Guicciardine (though 
NOTE.  himself a Papist) doth thus decipher: His manner and customs were dishonest, little sincerity in his Administrations, no shame in his face, small truth in his words, little faith in his heart, and less religion in his opinions; all his actions were defaced with unsatiable covetousness, immoderate ambition, barbarous cruelty; he was not ashamed contrary to the custom of former Popes (who to cast some colour over their infamy, were went to call them their Nephews) to call his sons his children; and for such to express them to the world. The bruit went, that in the love of his daughter Lucretia were concurrent, not only his two sons, the Duke of Candy, and the Cardinal of Valence, but himself also, that was her Father, who as soon as he was chosen Pope, took her from her husband and married her to the Lord of Pesare, but not able to suffer her husband to be his corrival, he dissolved that marriage also, and took her to himself, by virtue of Saint Peter's Keys, and it was amongst other graces, his natural custom to use poison, not only to be avenged of his enemies, but also to despoil the wealthy Cardinals of their riches, and this he spared not to do against his dearest friend, till at the last, having a purpose at a Banquet to poison divers Cardinals, and for that end appointed his Cupbearer to give attendance with Wine made ready for the nonce (who mistaking the bottle gave the poisoned cup to him) was thus himself dispatched by the just judgement of God that purposed to murder his friends, that he might be their Heir: Thus far the Historian: page 17. I dare presume it shall be made evidently to appear unto you in the presence of any that would oppose it, that their principle concerning the Pope's infallibility (being the main supporter of all Religion at this day in the Church of Rome) is not so ancient by so many ages in the world, as is the Alcoran of that accursed Mahomet: if the foundation be proved new, what rule can they propose to secure your conscience for the antiquity of the building? their continued Priesthood, their daily sacrifice, their satisfaction for sin, their works of merit: page 62. I was withal persuaded in my conscience, and so rest yet, that this transcendent power and 
f Papatus, id est, Principatus, tam in spiritualibus, quam in temporali●us, Panormitam.  usurpation of the Roman Bishop in the spiritual and civil Regiment of the world, is so far a stranger to the Church of God, as that it could be no other but the Kingdom of that man of sin, which agreeable to the prediction of the holy Ghost, was to be raised in the bosom of the Church, for the last, the most powerful, the most dangerous delusion of the christian world.  
Verily any real, cordial Protestant might stand amazed, that an Archbishop's Chaplain, professing himself a Protestant, should so far scruple at such passages as these, against the Pope's supremacy in the spiritual and civil Regiment of the world; and those other dangerous points of Popery censured in these passages, but especially at this relation of Guicciardine a Popish Author concerning the viciousness and Exorbitances of some Pope's lives, recorded by sundry other of their own Popish Writers; and that passages of this nature must not now be remembered by our Writers, or suffered to pass our Presses without an Index Expurgatorius; yet such was the condition and degeneracy of these times, that Doctor Bray told Sir Edward Hungerford he must give way for all these offensive passages to be expunged, else neither of these Treatises should be printed: At which Sir Edward admiring, demanded the reason why these clauses against Popery writ by his Father (once a Papist) to satisfy others of that Religion, might not pass at this time, as they did commonly in other English licenced Authors heretofore without exception? Who answered, that we were now in a fair way to win the Papists, and therefore we must not use any harsh phrases against them: adding, that these passages would give offence to those of that Religion, and therefore unless he would yield to have them expunged, he would by no means licence the Books: To which Sir Edward replied, that he being his Father's Executor and trusted with his writings, would never consent they should be so mangled, but would have all printed or none: Yet all the persuasions and friends he could use would not prevail; unless these clauses were omitted, naught would be licenced: Whereupon Sir Edward went to the Archbishop himself, and acquainted him with all the premises, earnestly desiring his Grace that the Treatises might be printed without these purgations, which would much muilate the Treatises, and prejudice the Author: To whom the Archbishop gave this answer; Sir, I have many employments, and am very busy now, and have trusted my Chaplains with those things, to whom you must repair: Then Sir Edward pressing him again, that they would not licence them unless these passages were razed out; the Archbishop answered, I refer this wholly to my Chaplains, having many other employments myself, and therefore what they think fit to be done, you must submit unto: Whereupon these Treatises were then stopped from printing, till Sir Edward some two or three years after got them printed at Oxford, in the year 1639. without these expunctions, or the Archbishop's privity.  
Doctor Daniel Featly, deposed upon Oath, that he having printed seventy Sermons of his, preached upon several occasions, formerly licenced for the Press; when the Book was ready to be published, the Archbishop having notice of it, sent for him to Lambeth, and demanded of him whether he was not about to publish some Sermons of his own in print; who answered yes my Lord; then he demanded of him, whether his Sermons were licenced, and whether any of his Chaplains had perused them or not? he answered, that they were licenced long since when himself had power to licence books, and printed by virtue of that licence, and that none of his Grace's Chaplains had perused them: Then the Archbishop said, he thought, being so near a neighbour to him, he would not have published any thing without acquainting him first therewith: To which the Doctor answered, that he intended as soon as ever the book was published, to presen: his Grace in the first place with one of them. Then the Archbishop commanded him, before he published these Sermons, to carry them to Doctor Bray his Chaplain to peruse, to see if there were any offensive or unfitting passages in them, to the end, that if any such were, they might be corrected or expunged. To which the Doctor replied, that he hoped there were no such offensive clauses in them, and that the book was already printed off, so as no alterations could conveniently be made therein, without new printing the sheets wherein they were made: yet in obedience to his Grace's command, he would attend Doctor Bray with his Sermons to the end he might licence them before they should be published; which he did accordingly: Doctor Bray having read over his Sermons, gelt them exceedingly, and and purged out all the smart and masculine passages against both the Papists. Jesuits and Arminians, to his great grief; Whereupon he expostulated the matter with him why these passages of his, which passed currently without exceptions at White. hall before King James, King Charles', the University, and other public Auditories when they were preached, and were highly approved of in former times, might not pass the press without an Index expurgatorius now; alleging, that it would be a great injury to himself, and much cost and prejudice to the Stationer to re-print so many whole sheets as he had altered: But all this would not prevail, these passages could not suit with the present times, & therefore they must stand purged, or the book be totally suppressed: Hereupon the Doctor acquainted Sir Edmund Scot therewith by way of complaint, and moved him to inform the Archbishop of it; who answered him, that he conceived it would be to no purpose to complain, for he thought the Archbishop's Chaplains had directions from their Lord for what they did, and that his Grace would not alter any thing of this kind done by his Chaplains; whereupon he submitted and complained no further; and so the Stationer was enforced to re-print some sixteen or eighteen sheets anew that Doctor Bray had thus altered and purged (which Master Bourne the Stationer likewise deposed) to his great prejudice and cost.  
Master Thomas White a Minister deposed, that Doctor Clarke, one of the prebend's of Canterbury, a very learned, pious Divine, and one of the Translators of the Bible, leaving the copies of divers of his choicest Sermons, written with his own hand, in his custody at his death, which he desired him to see carefully printed for the public good after his decease; he thereupon, in discharge of this his trust, repaired to Doctor Heywood, the Archbishop's household Chaplain, to peruse and authorise for the press; who receiving no less than forty shillings for his fee for perusing and licensing them, expunged all the chief passages in them against the Pope, Popery, Priests, Jesuits, Arminianism, Arminians, and did in some places alter and corrupt the author's words so far as to make him an Arminian in those very points, wherein he opposed their Arminian opinions, and utterly refused to licence one Sermon of his, concerning Election, because the whole scope of it was against Arminius and his errors. At which Master White being very much discontented, to see his deceased friend's Sermons so abused, demanded his entire copy and moneys again, but could procure neither of them, but the copy thus altered & expunged, which must either be totally suppressed or printed as he had castrated it: Whereupon he carried some other of his Sermons to Doctor Weeks and Doctor Baker, (the Archbishops great creatures) Chaplains to the Bishop of London, who made the like alterations and purgations in them, as Doctor Haywood had made in the rest; an exact catalogue whereof amounting to 210. corruptions and purgations, Master White presented at the Bar upon his oath, which were afterwards made use of and reduced under several heads.  
Master Chetwin attested, that Dr. William Jones of East-Berghall in Suffolk, writ a Commentary on the Epistles of Paul to Philemon and the Hebrews, which he carried to Dr. Samuel Baker, Chaplain to the Bishop of London, (Anno 1636.) a great Instrument of the Archbishop's, to licence for the Press; who purged out all the principal clauses in it against Altars, Images, Mass, Transubstantiation, Popery, Papists, and for the sanctification of the Lord's day; a catalogue of the most whereof he had collected out of the written copy, which was so obliterated, that he could not read the same in many places, above 150. lines being made unlegible. That this book being printed according to the expunged, altered copy, which otherwise could not pass the Press, the good old Dr. upon the perusal of it after its printing, was so much discontented at the alterations and purgations made therein without his privity, that he disclaimed into be his work, saying, it was the Licencer's only, not his; who had made him a favourite of those Papish opinions, by his corrupting and changing his words, which he professedly oppugned, refuted in his own genuine work; The regreet of which injury went so near his heart, that he fell sick through discontent, and soon after died; and is by these alterations and purgations, which were generally taken notice of, the sale of the book was extremely hindered, to the great loss of the Stationer that printed it.  
Peter Cole Stationer, living in Cornhill London, testified, that he printed Master Richard Ward, his Commentary on Matthew anno 1639. out of which Doctor Weeks the Licencer, purged so many principal passages against Popery and Arminianism, as amounted to two small written volumes collected by Mr. Ward himself, who was much grieved, injured thereby, and the sale of the book quite spoilt, to his great prejudice. These two small volumes with this ensuing Abstract of them, were presented by Master Ward himself to the Parliament, who examined this abuse at the Committee for printing.  

Because it is an offence highly to be punished to abuse your Honour's pious and most just ears with untruths; I have therefore presumed to present to your Honours view the heads and particular gross abuses which my poor Book hath suffered by the Licenser's too numerous obliterations: whereby it will appear as clear as the Sun, that our Licensers' liberty in the licensing of books is most licentious, and that Popery and Pelaganisme were too much favoured and befriended by them; wholly leaving it to your grave, pious and prudent consideration, how these and the like abuses may be best redressed for the time to come.  
First, the Licenser by his deleaturs, hath made some places and passages of my book ridiculous and nonsense, E. G. in my written copy sol. 338. the first line, the Reader is referred for more full satisfaction to the foregoing Objection; which Objection is wholly obliterated because it snited not with the Licensers' opinion; and thus the Reader of my book is referred to that which is not in my book, but expunged out of it: What the Objections were which were obliterated, your Honours may see in the greater of these two books, which I present to this honourable Court, page 138. 139. Again, in my written copy, sol. 339. I have these words; Our Saviour seems here to imply that many Antichrists under the name of Christ, shall deceive many, whence these Questions following may be demanded, namely, etc. These words are printed, but all the Questions promised were wholly expunged, save only one which concerns not Antichrist at all; here my Reader is promised some Questions in the plural number concerning Antichrist, but he finds but one only in the sigular number concerning the true Christ: What these expunged Questions were, your Honours may see in the greater book, page 65.  
Again, in my written copy, fol. 366. I have these words; Here therefore I lay down these three things, viz. etc. and this is printed, but the Reader finds but two: for the second is expunged; and what it was your honours may read in the lesser of these two books page 51. a. and another paralleled place, page 37. e.  
Secondly, the Licenser by his obliterations, hath in some places quite altered and perverted the sense; E. G. In my written copy, fol. 18. I propound a Question concerning the excellency of Baptism above Circumcision, and first show what Pereius the Jesuit answers thereunto; and than what I justly except against his answer, and upon what grounds: Now the Licenser here lets the Jesuits answer stand, and expunges wholly what I say against it, making me thus by my silence to seem to my Reader to subscribe to what the Jesuit affirms: Your honours may see both Pererius and my own words in the greatest of these two books, page 3. and another paralleled place in the lesser of these books, page 48. l.  
Thirdly, some places and passages by the Licensers' deleaturs are maimed, lamed and left altogether unsatisfactory to the intelligent and quick sighted Reader; examples whereof your Honours have in the lesser book, pag. 9 f. and pag. 18. d. and pag. 51. b. and pag. 58. a. great book pag. 49. line 2.  
Fourthly, some words and sentences are by him changed and altered; as your Honours may perceive by this lesser book, pag. 4. l. and pag. 21. b. and pag. 41. h. and pag. 42. b.  
Fifthly and lastly, some places and passages are by the licenser so wholly obliterated and expunged, that no prints or footsteps at all remain of what was there; as will evedently appear to your Honours by the greater of these books which I present to to your perusal, and by the Index expurgatorius thereof, which I have here subjoined.  
Because the employments of this grave Senate and religious Assembly are so many and weighty, that it wants leisure to read and peruse all which was expunged out of my book, and which is contained in these two several Manuscripts; I have therefore reduced all things contained in them both to some few heads, and a most compendious Index; by which, as in a glass, your honours may quickly take a view of them all, and readily turn to any thing you please to peruse; If you should desire that I should refer your Honours to some particular places and passages, than I humbly beseech yea to be pleased to cast your eyes upon these which follow, wherein you shall find notable things expunged, and things not altogether unworthy of your pious pains and consideration, viz.  
In the greater of these two Manuscripts, these; page 5. 11. 25. 27. 28. 65. 91. 93. 99 102. 105. 109. 115. 125. 134. 137. 138. etc. that the fulfilling of the Law is impossible, pag. 43. Quest. 1. and 57 Quest. 1. and 58. Quest. 2. and 59 Object. and 128. that Election is not from a foresight of works, pag. 75. 81. 83.  
In the lesser of these two Manuscripts these; pag. 1. a. and 2. a. c. and 4. c. and 5. ll. and 6. d. and 8. a. c. and 10. b. and 12. a. and 14. a. and 16. b. and 18. b. c. and 25. b. c. and 29. f. and 39 c. and 41. g. and 42. c. and 48. d. and 58. b. the things which were wholly expunged by the Licenser, may be reduced to these few heads; namely;  
First, things charged upon the Papists; in the greater book, pag. 5. and 71. twice, and 109. 110. in the lesser book, pag. 4. c. and 25. b. c. and 40. b.  
Secondly, points and passages tending to the overthrow of some Popish Tenants; in the greater book, pag. 1. 2. 19 five, and 20. 27. In the lesser book, pag. 1. f. and 2. b. and 5. m. and 6. b. and 10. a. and 12. c. and 14. b. and 15. c. and 17. h. and 18. a. and 36. b. and 40. d. and 52. d. e.  
Thirdly, passages tending to the blemishing of seem Popish writers, and the disgrace of Popery, and the unwarrantable practice of Popish people, and people Popishly affected; in the lesser book, page 1. a. and 2. a. b. c. and 5. h. i l. and 6. a. and 8. a. and 9 e. and 17. g. and 44. a.  
Fourthly, poyms mainly and Interminis, controverted between us and the Papists; in the great book, page 11. 15. 17. 19 23. 25. 26. 43. his. 57 58. 59 62. 63. his. 65. 67. 73. 75. 77. 81. 83. 85. 87. 89. 91. 93. 101. 121. 123. 124. 127. 131.  
Fifthly, points and passages tending to the overthrow of Pelagainisme and Arminianism, or the Remonstrants' tenants; in the greater book page 31. 33. 35. 37. 43. 53. 54. 62. 79. 97. 125. 130. 132. 138. 139. 140. in the lesser book, page 1. d. and 4. a. b. d. e. and 9 g. and 18. e. f. and 19 g. and 25. a. and 28. c. and 29. d. and 40. a. e. and 51. a.  
Sixthly, things not at all in controversy, viz. in the greater book, page 7. 9, 39 41. 44. 45. 46. 47. 48. 49. 50. 51. 99 105. 115. 123. 134. 135. in the lesser book, page 5. k. and 6. e. and 8. e. and 9 d. and 10. d. e. and 11. f. g. and 17. c. and 21. a. and 30. b. and 48. b. c. and 53. g. h. and 57 c.  
Seventhly, passages tending to reprove the vices and evil customs of some great ones; in the greater book, page 50. 51. and in the lesser, page 4. f. and 42. e. and 43. f.  
Eighthly, passages and points obliterated, tending highly to the honour and glory of God (in the lesser book, page 7. i and 8. b. and 19 h. and 28. c.) and of Christ (page 57 a.) and Deity of the holy Ghost, page 58. d.  
Ninthly, the very sentences of Scripture expunged; in the lesser book, page 7. b. and 21. b. c. and 23. a. and 27. f. and 58. d.  
Thus I have made bold to make this godly and grave Senate acquainted with the intolerable wrong which my weak labours have suffered by these obliterations, and of the disgrace and discredit which bath reflected upon myself also thereby; for those who are ignorant of the abuses done by the Licenser, must needs impute all the absurdities and non sense, and lame and imperfect passages either to the ignorance or negligence of the Author, this work being my first, and I myself but little known in the world when I put it forth: And therefore I humbly sue to this honourable Assembly, that you would be pleased to licence for the Press these notes contained in these two Manuscripts, which were expunged by the Licenser, that thereby I may have power to re-print and perfect my now most imperfect books: And your humble Petitioner shall be always bound to pray to the Lord of glory and fountain of all grace, for a blessing upon your proceedings, persons, estates, lives, souls and all than concerns you.  
Rich. Ward.   
Many such like purgations in other new books might be produced, but we will insist on these alone, reducing the several passages purged out of them under distinct heads, which will infallibly evidence, and most perspicuously demonstrate his Jesuitical intentions, to usher the whole body of popery into our Church by degrees, without the least public opposition: We shall begin with  

1. Purgations of sundry notable passages against Popery itself in general, which must not pass the Press upon any terms, but have a special deleatur drawn over them.  
In Doctor Clerks Sermons, page 431. Sermon 19 l. 10. in the printed copy, Dr. Haywood the Licenser (the Archbishops own Chaplain) purged out this clause against popery; God there expounds himself, lest some Papists say, 'tis but my gloss; POPERY IS IDOLATRY by God's own censure there, that prays unto Images. It seems this practice and popery must not now be called Idolatry (as our Homilies against the peril of Idolatry, and all our writers formerly use to style it) for that would scandalise the papists and make people to abhor popery, so as never to embrace it.  
Ibidem Sermon 20. page 443. l. 6. Popery a patchery and mere medley of moldy heresies; are deleted by the Licenser: It must have the honourable title of the old Religion still, these two downright Epithets will overmuch disgrace it.  
Ibidem Sermon 20. page 451. 452. this passage is expunged as scandalous to the Roman Religion: When he (the Pope or Priest) preacheth, it is lightly of legendary lies; all Rome's Religion is almost lies: If I shall say, the Clergymen lie not, I shall lie too: not lightly in his Doctrine, though the Romanists do, that write and preach lies.  
Master Richard Ward in his Commentary upon Matthew, had these passages obliterated among sundry others: We may justly fear that our Church shall have her period, when the Word shall depart from us to some other Nation that hath not enjoyed it, by a relapse into Popery, as we did in Queen Mary's time; or that we shall be overwhelmed by Atheism, and (as Rome doth now) only retain a false show of a Church, being drowned either with some blind superstition, or impious corruption; therefore we should be afraid of Superstition, profaneness, impiety and contempt of the Word of God, lest our bread be taken away and given unto the dogs, etc. Some works are odious unto God, but grateful unto men, as to temporize, to flatter and soothe up great men, to embrace the Religion commanded by their Kings and Governors, be it never so Idolatrous, false and superstitious; these works are not to the done.  
In Doctor Featlye's Sermons, styled Clavis Mystica, page 226. the Doctor having spoken something against gaudy Images, Tapers, Perfumes, and prayer in an unknown tongue in the Roman Church, concluded thus; But me thinks I have stayed too long in the TEMPLE OF RIMMON, I return therefore to the Temple of the living God: This Doctor Bray the Archbishops Chaplain, blotted out, as scandalous to the Church of Rome, causing the whole sheet to be reprinted: And in the very last Sermon and page of his book, page 907. he purged out this whole devout prayer in the close of the Sermon, only because this phrase, of bowing to the Romish Baal, was comprised therein: Purge our polluted consciences by faith in his blood; that though our sins be as red as scarlet, yet they may be made as white as wool. Vouchsafe to look down from thy highest Throne of Majesty upon this whole Land prostrating herself at thy footstool, and wallowing in dust and ashes; despise not the sighing of so many contrite hearts; despise not the prayers of so many thousands, which thou knowest proceed not out of feigned lips; set a mark upon those that mourn in secret for all those impieties, iniquities, impurities and abominations which it is not in their power to redress, and spare the Kingdom for their sake who never have bowed to the ROMISH BAAL, nor given way to any corruption of thy pure worship, but have sought thee with an upright heart. O Lord, for our sins thou didst deservedly smite us with Pestilence after the manner of Egypt; yet when we turned to thee by fasting, weeping and mourning, thou commandedst thy Angel to sheathe his sword: and since that thou threatnedst to send a famine amongst us, and cleanness of teeth in all our coasts; yet when we humbled ourselves before thee, as at this day, thou commandedst the wind and clouds and they obeyed thee, and for sowing one day in tears, we reaped in joy the harvest of the whole year: And now O Lord, what is our hope? our hope is even in thee: the clouds are gathered together from divers parts of the earth, and they threaten thundering and lightning in such sort, that we have just cause to fear a black and dismal day, a bloody day of invasion, and utter desolation near at hand: Yet O Lord, behold this whole Nation as one man, stretching out her hands unto thee, behold thy Son stretching out his hands on the Cross for her: Hear us we beseech thee for our Prince, and our Prince for us; hear us for the Peers and Nobles, and the Peers and Nobles for us; hear us for the Commons and the Commons for us; hear us for this whole Church, and the Church for us, and Christ for all: Remove our sins as a cloud and our transgressions as a mist, and let the light of thy countenance and beams of thy favour shine upon us, and dry up those tears, which out of the bitterness of our hearts we now shed abundantly before thee, so shall we thy people and sheep of thy pasture, sing unto then in the great congregation, and praise thy name even to our last breath, Amen.  
Strange is it, that so devout and pious a prayer as this, should be totally expunged for styling Mass and popery the Romish Baal.  
What the true intention and design in purging out these and the following passages against Popery were, will most clearly, yea infallibly appear by these remarkable clauses expunged by the Licenser out of Doctor Jones his Commentary upon the Hebrews. In the Manuscript copy, page 443. the Doctor upon these words; Follow peace with all men: had comented thus; We must distinguish between Peace and Familiarity; We may be at a general peace even with the enemies of God; but we must not be familiar with them: There is danger in that: Be at peace with a Papist, but be not familiar with a Papist. Secondly, We may be at peace with the persons of all, but with the vices 
NOTE.  of none: Be at peace with a Papist, but not with his Popery and Idolatry: Be at peace with a drunkard, but not with his drunkenness; reprove that, show thy dislike of that: The Licenser obliterates these two clauses (omitted wholly thereupon out of the printed copy) page 560. Be at peace with a Papist, but be not familiar with a Papist; be at peace with a Papist, but not with his Popery and Idolatry: Their design was to reconcile us to Rome, and therefore this Doctrine, that we must not be familiar with papists, though we be at peace with them, because there is danger in that; and that we must not be at peace with their Popery and Idolatry, but only with their persons; must by all means be totally expunged, as heterodox and schismatical Doctrine.  
The same Doctor in his Manuscript copy, page 236. had this passage closed with a good prayer: England that was ever rude and barbarous, is now become civil and religious; and all that ever received the Beast's mark, have now banished the Beast; and 
NOTE.  GOD GRANT MAY NEVER CHANGE FROM THAT: The Licenser, whose design was consonant to his Arch-masters projects, to have us change to popery and receive the Beast and his mark again, quite razed out these words, relating particularly to England (totally omitted in the printed Book, page 278.) And all that ever received the beast's mark, have now banished the beast, and God grant it may never change from it. Was not this a Romish beast indeed, and no true Protestant, who durst obliterate such a passage?  
The Doctor in his written copy, page 93. used this dissuasion fro● popery to those who pleaded the example of their forefather's continuance in it; Thy Father was a spendthrift and made all away, and wilt thou do so too? Thy father had the French-pox for his unclean life, and must thou desire it too? so thy Father had the Romish 
NOTE.  Pox, being infected with the Romish Religion, therefore must thou obstinately continue in that disease? All this the Licenser totally deleted: and thereupon it is left out of the printed copy, page 128. where it should have been inserted.  
The Doctor in his Manuscript, page 148. had this passage; If he happen to be seduced by Papists or other heretics, we that are preachers must have compassion on such. The Licenser wholly raseth out: If he happen to be seduced by Papists or other Heretics: 
NOTE  because the design was, we should be seduced by such; and in such a case Preachers must have no compassion on us; therefore it is omitted in the printed copy, page 196.  
Finally, the Doctor in his Manuscript, page 106. had this serious Exhortation: We have begun in pure and sound religion, Let us not end in Popery, in Atheism, in 
NOTE.  Brownism, in Anabaptism. The Licenser to demonstrate where he and his Arch-grace would have us end and settle at last; blots out the word popery, and puts in profaneness in its stead; and so it is is printed, page 140. Let us not end in profaneness, instead of, Let us not end in Popery; in which they then intended we should all shortly end, though God (by his omnipotent power and admirable providence) hath wholly frustrated this their intended end: We shall now proceed to another head of expunctions, to wit,   

2 Passages expunged out of books tendered to licence, against the Papacy, Rome, the Pope's Supremacy, Pride, Tyranny, Cruelty, Treasons, murdering and deposing Princes: Popes vicious lives, practices, and being Antichrist, that man of sin, etc.  
Doctor Jones in his Commentary on the Hebrews, had inserted these several passages against the Pope in his written copy, which the Licenser expunged as insufferable, and thereupon they are quite omitted in the printed book, page 179. 251. 309. 377. 396. 406.  
Page 206. in the written copy; Our Saviour Christ was as wise a man as the Pope, furnished with gifts for both affices as well as he, yet he would not meddle with civil matters, Luke 12. 14. of the extraordinary example of Melchesedeck, no ordinary rule can be made. Page 266. All papists kiss the Pope's feet, yea Kings, Princes and Emperors (saith the copy) yea in so doing they make an Idol of him, as the idolaters kissed Baal. Page 284. Antichrist hath been discovered, every man may see what he is, unless the God of the world blind their eyes, naught is wanting, unless it be the open conversion of the Jews. Page 301. Nay the Pope himself he must be carried on men's shoulders.  
Page 308. The holy Ghost thinks it sufficient to call Christ the great Priest; that will not content the Pope, he must be Sacerdos maximus: Christ hath the positive, he must have the superlative; a proud prelate, that Antichrist that exalteth himself above God. Page 130. As for the calling of Luther, Calvin and Beza, and of the Ministers of the Gospel, it is warrantable by the Word, we can show our Letters of Orders from Jesus Christ, the great Bishop of our souls: Are we not true Ministers, because we are not created by the Pope and his Bishops? The Apostles were not made by the Pharisees, or any priests of that time yet good Ministers; and so may we though not made by the Bishop of Rome: it is succession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Nazianzen speaks; that is, a good, lawful succession. Good God that such passages as these should ever be expunged by such who profess themselves protestant prelates or Ministers! certainly they had a Pope in their hearts, whatever good words we find in their mouths.  
Master Ward in his Commentary upon Matthew, had an Index expurgatorius passed on these ensuing clauses, against the Pope his pardons, power and usurped authority; fol. 224. The Pope is called the Adversary, or he who opposeth himself against Christ, 2 Thes. 2 11. and is justly so called, because he and his admirers do maintain assertions directly contrary to the word of Christ; one example whereof we have in this verse; Whosoever shall put away his Wife. Fol. 314. Quest. 7. We have no need of a second purging. How derogatory then are the Papists to the sufferings of Christ, who ascribe more to the Pope's pardons then to Christ's pangs: Antichrist by his indulgencies, can both deliver and preserve from purgatory, and send the soul straight into Heaven, but they will die in the quarrel before they will grant such or so much power and efficacy to be in the death bloodshed and merits of Christ, fol. 160. Quest. 2. who are like unto the Pharisees? etc. Answ. The Church of Rome, whose commandments are more observed than the commandments of God; as appear, by this; it is there taught, etc. II. That to eat flesh upon a good Friday, is a greater sin then to commit murder, or adultery, and yet that is the Friday on which Christ did ordinarily eat the paschal Lamb. III. To blaspheme the name of God in this world is a small offence, but to speak ill of the Pope (especially in Italy and Spain) is an unpardonable and damnable offence. IV. The Jews have a Religion whereby they affirm Christ to be a cozener; but to say that there is no other purgatory but the blood of Jesus Christ, is a crime deserving the inquisition. V. Every Bishop of France may give absolution for faults committed against the law of God) but they cannot absolve men of sin● committed against the Pope and his Sea. Secondly, in the Roman church they teach things contrary to the Word of God; for first, God saith, etc. II. God saith in his Law, six days shalt thou labour, but the Pope saith, thou shalt not labour six days, but shalt observe the Feasts commanded by the Pope to be observed. IV. God's commands by his Apostle, 1 Cor. 10. That when we are invited to the house of Infidels, we should eat of that which is set before us, making no scruple: On the contrary, the Church of Rome commands, when we are invited to the house of Heretics, not to eat of all that which is set before us in Lent, or on Good-Friday, and fasting days. Fol. 163. Answ. 2. Let us avoid all Popish errors. Answ. 3. Thirdly, they are to blame also, who bind themselves by a Vow, not to eat flesh upon some certain days, and upon such days have no other care then to abstain from flesh only.  
Ibid. On Mat. 15. 9 these passages are oblitered: In vain do they worship me.  
These words being urged by us against the Pope's power in making laws, which binds the conscience, Bellarmine answers three things thereunto, namely:  
First, by the Commandments of men, are understood Commandments which are contrary to the law of God, but the Pope's precepts are not so: To this we answer.  
I. All the commandments of men, in whose observation the worship of God is placed, is expressly and directly condemned; for God is to be worshipped as himself prescribes.  
II. All such commandments are contrary to the law of God, which saith, Thou shalt not add to the word which I command thee; namely, in substantial things, or which are imposed as essential parts of God's worship.  
III. There is no mystical ceremony introduced or brought into the Church by the Popes or Popish Clergy, which was less contrary to the laws of God, then was that tradition of washing hands before meat, which was ordained by the Elders of the Jews.  
Secondly, the Jesuit answers, that our Saviour blames here only unprofitable and frivolous ceremonies, only invented by a humane brain or spirit; but the precepts of the Pope are no such: To this we answer,  
I. If all the Jews, both Priests and people, did use such foolish and frivolous ceremonies, as Bellarmine here saith are condemned, then why may not the Pope and Papists use such, or be guilty of the same error.  
II. All such mystical ceremonies which are brought now into the Church of Rome without the warrant of God's Word, were invented by a humane spirit, for the blessed Spirit of God never taught any other worship to the Church, then that which Christ instituted, John 14. 26.  
III. If many, yea most of their ceremonies be not frivolous, foolish and ridiculous, I know not what is; but (as a work or subject not worth the insisting upon) I pass it by.  
Thirdly, the Jews (saith Bellarmine) were taxed by Christ, because they esteemed more highly of some humane laws than they did of the law of God, as Mat. 23. 23. but the Papists do not so. To this I answer: that this was never more seen in the Jews then in the Papists, as was clearly showed and proved in the last Qestion of the former verse.  
Many such like passages are purged out of this Author, which we pretermit.  
But the grossest purgations of all the rest, were made by Doctor Bray in Doctor Clarke's Sermons upon the fifth of November, and upon other occasions, as will appear by these ensuing purgations, at which every zealous Protestant may well stand amazed.  
Page 228. 229. 230. etc. the Licenser hath expunged this which followeth: Such another woman saw the Prophet Zachary, her name was Wickedness; Kinswoman to this, nay was not this she? for the Prophet says, she was carried into Babylon. And they say, Rome is Babylon; we say it, themselves say it. But I will discharge the Pope so, to make his Holiness this Wickedness. Now what this vision means, and who this woman is, an Angel expounds in the rest of the chapter; look at the last verse; the woman is said there to be the great City that usurps sovereignty over the whole earth; by which that Rome is meant, is superfluous to prove, Romanists acknowledge it; and Rome too in a Metonimy; not the streets and walls of Rome, but the power and policy and government of Rome; they yield that also, but with caution, that we mean of Heathen Rome, not Christian Rome, as it was the seat of Caesar's, not the seat of Popes, the throne of Antichrist; they grant that too, but the Pagan Emperors must be that Antichrist, not their Bishops. But I find it (with their favours) to be the Church of Rome, and therefore this woman I expound to be the Papacy: I prove it not, it is needless unto you, and bootless unto them; if their learned labours who daily write of it, cannot persuade them, what am I to hope it? and yet some of their Jesuits, Vega and Ribera, do now at length acknowledge it. The woman than is Rome, not only Neronizing under Emperors, but also tyrannising under Popes; who she was in John's time doth not skill us much, we are to consider what she is now: It is not the Empire but the Church of Rome; it was the Empire once that being converted, cherished the church: But filia devoravit Matrem, the Church hath choked the Empire, and is herself become this woman: Now this bloody woman, drunken with the blood of Saints. In the third chapter (whereof this chapter is a commentary) there is not one only, but two Beasts, the first is the Empire, the latter is the Papacy, which therefore had two horns, which are the Pope's two swords, as in whom are met both powe●, patriarchal and Imperial. Pope Boniface professed it at the public Jubilee, riding one day in the Habit of a Pope, and the next of an Emperor, commanding to be cried, Ecce duo gladij hic; behold he had two swords. Nay, why should I grant it was the Empire once? I mean this woman; what though the blood of Saints were shed by Roman Emperors? yet this is not meant here; the Article is relative, it refers us to the first verse, to the woman there; there she is called a Whore; that title is proper only to the Papacy, superstition, and Idolatry, and prodigious impiety, hath cast the appellation of an Harlot upon it. I am not worthy to hold the light to them that have written on this Prophecy; but me thinks they need not yield that this vision concerns the Empire, but merely the Pope, for this whorish woman is said at the second verse, to have made drunk all Kings with her abominations, that is, with her idolatry; shall I say all Nations had their idolatry from Rome, I mean the Empire? where read we it? where prove we it? nay but Rome had rather her idolatry from them: It worshipped all the gods of all the countries that it conquered. That I read both in profane and Ecclesiastical History; What needed the Empire to teach the Empire that they had before? it learned of them, it taught them not, being tied to so short a time. I cannot argue any point; that to prove the Pope this woman, the title of Antichrist is entailed to him, and the number of the beast falls fit to him: What need I when so many and so learned books proves them both; yea, as the high Priest prophesied of Christ unwillingly; so hath a learned Bishop of our Land observed, that one of the Pope's men hath inscribed a book to him, and in his simplicity, hath put the beasts name on him, Paulo quinto vice-Deo, To Paul the fifth Vice-God: In the numeral letters of these words is just contained the number of the beasts, 666. Nay, but the Pope will none of it, if the date be not out and expired in the Empire; but we will needs extend it unto these times too, and make the woman, the Malignant church, than it is the church of England; we are this woman, we prosecute, we execute, we shed the blood of Saints, even this very church of Canterbury, both shed the blood of Saints, Saint Thomas Beckets blood: 'tis not the Popes of Rome, but the Kings and Queens of England; King Henry was this woman, Queen Elizabeth, King James, all slaughterer's of Saints; witness Sir Thomas moor's and Bishop Fisher's blood; witness Saint Campions and Saint Gornets blood, a blood that wrought miracles. If Canonists say truly, that if the Pope send troops of souls to hell, no man may oppose him: Domine cur sic facis, ask him why he does so? shall I be unmannerly, if I list to lose a little and belie our Kings, to cry Domine cur sic dicis, ask him why he says so? the Pope hath power to alter substances & can he not change qualities, make Treason, Holiness, and Traitors, Saints? But it is Harlot's manner to call honest women Whores: This proves the Pope rather to be this whorish woman; constat de persona, we have the person: Pilate said of Christ, behold the man; I may say of Christ's Vicar, behold the woman: We have her person, let us have her parts. The Woman is described, etc.  
All Princes have become his Vassals, and I think he tied them to pay tribute and blood; so pleasing to the Pope's palate, that howsoever they have differed in their lusts to meats, some to Peacock and some to Pork, all of them have liked one kind of drink, and that is blood: Let no man wrangle, etc.  
What doth the Pope pop us in the mouth with Emperors? Julian the most malicious of them all, vexed the Christians, but would shed no blood; but the Pope is all for blood; his Bulls and Briefs like Dracoes' laws, written not with Ink but blood. I plead not for the Heretic, as if I held he might not suffer death, such may be the Heresy; but the Pope maintains distinction between mortal sin and venial, holds it towards God, and fails it to the Pope; are some venial to God's self, and all mortal to God's Vicar? pardons may be purchased for offenders against God, but he must die the death that trespasseth the Pope: The least ill word, Pope Alexander punished with death, their own liege people write it; Onuphrius, etc.  
Bona verba quaeso; it is the Pope, the shamefuller his sin, the holy Father, to spill holy blood; belike as Parsons said he had a holy Italy, so the Pope happily hath a holy thirst; for why not? why not sacra sitis, as well as sacra fames? or doth his Holiness mistake the blood? he might if Pope's could err, but they cannot, and he doth not; but wittingly and willingly he sheds the blood of Saints: Feign would he cover this impious blood thirstiness, by calling them Hugonists, Lollards and Heretics: For the two first of them, I know no harm in them; and for the third, what Harlot will not call an honest woman whore? The faith which they have suffered for and their holiness have Sainted them, without the Pope's canonisation: They may be Saints though not of his making and of a better order than the Popes, to wit, of the holy Ghosts, he is the right Saint maker, etc.  
So sweet is blood to the throat, that he sheds it where he finds it, be it of what rank, what sex, what age soever, etiam in infantem (saith Tertullian) nullius hostem, nullius reum, etc. the harmless Infant that hath done no hurt, that doth think no hurt, even his blood will this Herod have; what do I call him Herod? a more inhuman bloodsucker then ever Herod was, then ever Pharaoh was; both of them shed the blood of babes new borne, this monster spills the blood of babes unborn; a Kid night not be sod in the mother's milk, this beast spares not the babe in the mother's womb, etc.  
A woman that affects the title of Holiness, her head the Pope's holiness, herself, holy Mother-church, can this holy woman murder holy men? she that canonizeth Saints, the founder of their feasts, the builder of their Temples, the adorner, the admirer, the adorer of Saints, can she shed the blood of Saints? she can, she does, and that in such abundance.  
Drunkenness beseems any ill, a Bishop worst; of all men Churchmen should be sober; what a sight is this? John sees here a Bishop drunken; the Universal Bishop, the Prince, Patriarch, the Pope drunken; for we are bold under his benedicite, to make that man, this woman, not wine-drunke (though by their leave some of these are noted for that too, as Leo 10 and Nicholas 5.) but blood-drunken, etc.  
Wherefore are the Jesuits in France, and here, and every where, but to be his slaughtermen, to shed King's blood? their feet swift to spill it, because his throat lusts to swallow it; be wise now therefore O ye Kings, and be learned by France, O ye Princes of the earth; at least let the Lion learn by the Flower de luce, to watch not the Jesuit only, whose fingers itch to spill his blood, but the Recusant also, as very a Traitor in his heart as he; the Lord convert their persons, and confound their plots, as many as look at Jacob with an Esan-eye, etc. The woman that rid on a beast of hell, hammers her bloody plots from the forge of hell, the Pope, etc.  
The wicked Antichrist would purchase heaven by sending us to hell: had the Romish Canibols thirsted for our blood, yet charity would they should have wished well to our souls; but the Pope like Satan, the son like to the sire, malices even our souls; he would have sacrificed our blood, and our souls should have ascended into the flames of the Altar, not like Manoahs-Angel into heaven, but our souls and bodies too, into that part of the Air, where the prince of the Air and his angels have their residence, that is in votis, the Pope wished it so, I will not say, etc.  
Their Jupiter Latialis, their Lord God the Popel or their Jupiter Infernalis, their Lord God the Devil, should have many Hecatombees, etc.  
The Vicar of Christ, a sticker of Christians, the successor of Saint Peter, a worker with salt-peter; he that makes God's blood of Wine, to drink man's blood as Wine.  
In Doctor Clerks second Sermon on the fifth of November, page 237. the Licenser hath obliterated three whole leaves together, against the tyranny, bloodiness and viciousness of Popes and their Instruments, so as they cannot be read; and in the same Sermon, page 234. 235. 237. he hath deleated these clauses and phrases. The spawn of Antichrist; Rome's Martyrs and canonised Saints, I hold them neither: All Martyrs are Christ's, Martyrs of Jesus. A description of Antichrist; the Romish Antichrist: There are two Antichrists, Gog in the west, and Magog in the east: Nay beside Magog the Turk, Rome hath two at times: First, the Empire, than the Papacy; this woman in the latter described here. Aristotle makes mention of one so inhuman, that she would rip up women's wombs to eat the infants. Saint John's woman here hath been as savage; hath not spared a babe, springing out of the womb of the mother at the stake: Into the fire with it, 'tis a young Heretic.  
In his 23. Sermon, page 463. this passage is deleated: Popes are free peradventure, nay it is passed peradventure: my Text says, every man, one Pope was free, he was a woman: nay all are free, for Popes are Gods; 'tis their own phrase, Our Lord God the Pope, or if not God, yet not mere man, something between both, their saying too; but by good chance, 'tis not here every man, but every one; who will scare that? yet as the Devil would not be belied, so neither would the Pope be wronged: Preaching against iniquity, let me do none. 'Tis every one that calls on Christ's name: some Popes do not; Julius the second called on the Devil's name. In nomino omnium diabolorum, in all the Devils names at his losing of Rave●na: But take the passive sense; all that are called by Christ's name, Christians: Popes are all so; not all so neither; Paul the III. was no Christian it seems, for he doubted of hell, of the resurrection and of God; surely Gregory the IX. was none, he called Christ an Imposter. Yet the Pope pretends Christ's name, titles himself by him, will be Christ's Vicar, bear Christ's name above all men, affect Christ's titles above all men; his attribute of Holiness. Men on earth, Saints in Heaven, are but called holy; Peter is no more, his Predecessor sanctus Petrus, Christ's Mother is no more, sancta Maria; holy Peter, holy Mary; God's self rests in it too, every person; holy Father says Christ, John 17. The son sanctus Dei, God's holy one, Mark 1. the Spirit, the holy Ghost. The Pope likes not this positive degree, he will be styled Sanctissimus, the most holy: 'tis not likely that iniquity is in this man, this most holy man: Lutherans and Calvinists charge him with much, both his person and his doctrine, but they are liars, heretics all; Sacrilege and Simony, Incest and Adultery, setting of Subjects against Sovereigns, King against King, Murder and Massacre, infinite iniquities: sic, that holy Father Pope should do such things; they are not Calvin's calumnies, nor Luther's lies, but confessed by their own Writers; nor do Popes thus in person only; that craves some pardon: But 'tis their Doctrine too, their Church's Doctrine, That a Priest of Jesuit may forswear, deny his parents, defraud his friend, betray his country, kill his King; fie, that holy Mother Church should teach such things. This theme (some may say) sits not this place neither; the Pope is not here, etc.  
In his Sermon upon Quadragessima, page 122. line 10. & page 124. line 37. the Licenser hath quite expunged these following lines. How then is the Popedom in the Devil's gift, if Kingdoms be not? Satan gives it, and it is a kind of Kingdom, Regnum sacerdotale, a priestly Kingdom: The Pope a Melchesedeck, King and Priest, wears a Crown, bears a sword, both Regallities, three Crowns, multa diademata, Christ does, Revel. 19 and he is his Vicar: two swords, Ecce duo gladij hic: Popes are Kings betters, Cardinals Kings Peers; is the Pope the Devil's creature and not Kings? But the Popedom is not Satan's gift neither, Aeneas Silvius himself sometimes a Pope, writes, that one got the Popedom fraud diabolica; we believe it, more than one Silvester the Nccromancer, Boniface 7. Gregory 7. all fraud diabolica: by devilish machinations, that does not prove the Devil made them, or construe it if you will, by the Devil's means, it will not serve so neither, so Kings come often to their Crowns by devilish means, and yet God gives them; God may be the author of an act, whereof Satan may be in the means; God gave his Son to death for us, yet the Devil had his hand in it; John says the Devil put in judas heart to betray Christ; God destroys Ahaz, but the Devil was his means; a lying spirit in the mouth of all the Prophets: God would afflict job, the Devil was his instrument, 'tis plain in the story. For the point, as I would not belie, so I would not rob the Devil of his right; the Popedom is of God, but the Papacy is of Satan: To be a Prince and Bishop, yea I will yield him highest Bishop too, God gives him that; but his universal Prelacy and presumption over Princes, the Devil gives him that: his power is from God, but his pride is from the Devil, Satan is yet more frank.  
The Pope Patrissall plays satan; some here craves not prostraction only, least happily you say, that's but civil reverence; and yet saving his reverence, 'tis more than the greatest Monarch craves in all our Western Kingdom; I say, he craves not prostraction only, but adoration too: Worship, divine worship, what else meant the cry of the Cicilian Ambassadors prostrate before him, Tu tollis peccati mundi, misereri nostri; O thou that takest away the sins of the world, have mercy upon us: etc.  
Ibid. page 172. line 4. this is deleted by the Licenser; Was not judas an Apostle? Origen says he was, the Gospel says he was among the twelve Apostles; not Disciples only, but Apostles. Saint Matthew reckons him; here is then a place put for the Papists, which they never yet observed, for their Apostolical Traditions; here is Traditio Apostolica indeed. Here I observe it not, what do they else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Treachery their occupation, Treason the Pope's trade; best they leave it, 'tis judas act, and brings a sort of them to judas end, it will strangle the Papacy itself at length.  
In his second Sermon upon several occasions, page 293. l. 10. the Licenser deletes: And there's a man in Rome, the Pope, will be as God the Son, for he is his Vicar.  
Ibid. page 495. l. 22. God's Peer, that's little, will be his superior, will be worshipped (Paul says) above all that is called God: Who is that? even the Pope, etc. This Monster, etc. Let every soul be subject to the higher Powers, Paul bids: be the Clergy exempt, they are not bound to the Lay bar; Thou shalt not make an Image, nor bow down to it, thou shalt do both, God's laws are straight, the Pope will dispense with them, break thy Oath, marry thy wife's sister, thine own sister, thine Aunt, keep a Concubine, be a Catamite or Sodomite, kill a King, though a catholic, the Pope will absolve thee. Hold we the Pope arrogant in the title of Christ's Vicar; he is more, his power (it seems) is above Christ's. Page 296. bids God a Bishop, be the husband unius of one Wife; the Pope's bids nullius, marry not at all; forbids the Cup at the Communion of the Lord, though Christ have ordained it; Scripture, God's Word says Sylu Perer: hath none authority, but from the Pope; I must end, the Pope is Omnipotent, God's Attribute, yet one calls this Pope so: He can do all things, yea he is all things; Gods peculiar too, so he is God's Peer, behold the man is become like one of us. Idem: page 301. There's a people in Africa curse the Sun because it fireth them, there's a Pope to curse the Stars, Mars, Venus, jupiter and Mercury, because he lost at dice, gamesters here curse Cards and Dice, by't them, tear them, that's all, at most ban one another, tame Protestants and base spirited, learn of holy Father Pope to curse the Heavens and God; why wrong I our brave spirits as heretical as the Pope? was not Christ God? his passions, wounds, nails, blood and death, yea heart and soul, black mouthed blasphemy? what dares it not do against Heaven in execrable Oaths? The Law, etc. page 338. The Pope's Mint can coin words too, to his Forge nothing comes amiss: in its Scriptures, Fathers, Counsels; yea, if it needs be, he in a word writes too, In spite of all Gramarians, if the Pope say but. Fiatur: page 344. Balaak of Spain, heirs Balaam of Rome to curse Israel, his brothers of France, to root out all the Religion in his Realm, or if jerusalem will needs be there, it shall not have peace there: The enemies, etc. page 346. Michael is Christ's, his Angels are true Christians, Rome now is that Synagogue, pretends Saint Peter's chair, Caiaphas sits in it and convents Christ, and there is the Dragon's General, the Popes, his captain, Kings of his communion, all enemies to peace, etc. In the 13. Sermon, page 384. 'tis now a proverb in the Pope's court, 'tis not for Princes, but for Merchants to keep oaths: of Popes and their partisons; 'tis true which Zosimus falsely said of Constantine, that perjury was ordinary. Philip of Macedon, Pausanias writes of him, that he broke all Leagues, all promises, all oaths; we bear with him; 'twas the fashion of his Country: not Cretians only, as Saint Paul says, from the Poet, but Grecians, all were liars; heathen Grecians: The Pope, etc. page 387. That rough handed Esau, that thirsts for Jacob's blood, that sends his associates to murder Kings, swears them to murder them, assoiles men easily from all their oaths of Allegiance whatsoever, let him practice. In the 17. Sermon, page 420. john saw a woman drunken with the blood of Saints; that's not the Pope, his sex saves him from that charge, he is a man, if you doubt, one was a woman; Paul is for him, calls him the man of sin. In the 20. Sermon, page 443. l. 3. The hope of the life to come; they hold an old wife's tale, hell a fable too: the world's end, the resurrection and Christ's coming unto judgement, Inter Naeniai habentur, they reckon them mere fallacies, Petrarch says, one of their own church; That blasphemous speeches came from a Pope's mouth; Quantas nobis opes peperit illa fabula de Christo; It was Leo X. he reckoned even the Gospel a legend of lies.  
Sermon 27. page 449. I thought Papists held Lechery one of the seven deadly sins, it seems a venial one, very venial by the Pope, who grants Priests Concubines, licenseth the Stews, leases out Courtesans in Fee-farm: B. Jewel's phrase. Joannes de Cosa Dean of the Catholic chamber, wrote a book in praise of the lewdest kind of lust: they will shortly say, I think, as Hierom writes, that Vigilautius said, that continency is heresy; then happily all the lechers in the land will turn Catholics, a Religion fit for them; the Whore of Babylon will favour Harlots, her sons (it seems) profess it all, for they fleer a chaste and honest man, call him an Eunuch: But Satan, Popes and Cardinals are liars: all Gods, etc.  
Above twenty more passages of this nature, concerning the Pope, Papacy, Rome, are obliterated in this Doctor's Sermons, which for brevity we pretermit: only we shall conclude with one more, containing the good old Doctor's hopes to see the Popes and Rome's speedy downfall, which this Arch-prelat with his confederates could no ways patiently endure to hear of; and that is in his second Sermon on the fifth of November, page 234. l. 3. The whole world will one day wonder, as he, at her drunkenness, so it at her fall. Fals are incident to the drunken, and Saint John foretells that too, in two chapters; doubles the word in both, Cecidit, cecidit, she is fallen, she is fallen, say I one day. That day (I hope) is near, and the Pope's period at hand: Myself am unlikely by my years, (but I hope) my successors shall preach this woman's funeral, and that many here present, shall see this prophecy of Saint john fulfilled: cecidit, cecidit. This drunken woman is nearly fallen, she reels already, and that foreleads a fall, she hath reeled a long time, sundry whole Kingdoms, besides many parts of Germany and France, relinquished her a long time since; God will hasten the rest: Pray we all that, and bless we God for saving us; pray he will so still, even for his Son our Saviour's sake, unto both which blessed persons, with the holy Ghost, be all glory, etc. Amen.  
Now we appeal to any intelligent man's conscience, what the obliterating of all these passages against the Pope, Popery, Rome, etc. out of these new books, by the Archbishop and his Chaplains, portend and intimate, but a professed confederacy in them to reduce us back to our ancient vassalage to the Pope and Sea of Rome, and the re-establishing of the Pope's authority, his Instruments, Agents and Popery among us in the highest degree; which the ensuing particulars will more fully demonstrate.   

3. Passages purged out of new licenced Books, against seducing traitorous Papists, Popish Priests, Jesuits, Monks, Arminians; our toleration of, and remissness in executing Laws against them, and revolting to Popery.  
DOctor jones in his written Commentary on the Hebrews, had these casuing passages against Papists, Jesuits and their errors, expunged: page 446. One Papist if he be permitted, will quickly make many Papists: p. 148. If we happen to be seduced by Papists or other Heretics: page 348. Though the Papists be many and we but few, yet we may be of the Church: page 161. This was called confirmation, whereas the Papists afterwards abused it, and made a Sacrament of it, exalting it above Baptism: page 90. God hardeneth not only permissiuè, as Bellarm, and the rest of the Papists contend: page 101. Not to seek salvation by the observation of the Law, as the Papists do: page 241. We need not stand a loof, as the Papists would have us: page 137. The Papists this day cleave hard to the Pope, nothing shall separate them from him: page 291. Both the Jesuits and theirs, cannot avoid this place, etc. page 341. To deny Christ, saith Bellarmine, is an heresy, or an error next door to heresy; yet Pererius the Jesuit denies that they be in that Paradise wherein Adam was; therefore he is near to in Heretics, etc.  
In Doctor Clerke's Sermons, page 52. l. 28. this clause was expunged: And as himself the great Goliath of hell, this little Son of David hath cast down and beheaded: so his seed in this Land, bloodthirsty Catholics, incarnate devils, the word incarnate, root them out of Israel; and the devils borne, which is the Beast of Rome; the Horn of salvation knock it off in Zion; so shall King Jacob be safe, and his Israel be glad.  
Page 231. 233. Doctor Haywood expunged these memorable passages against traitorous bloodthirsty Jesuits and Papists. Wherefore are the Jesuits in France and here and every where, but to be his slaughtermen, to sheed King's blood? their feet are swift to spill it, because his throat lusts to swallow it: Be wise now therefore O ye Kings, and be learned by France O ye Princes of the earth; at least let the Lion learn by the Flower-de-luce to watch not the jesuit only, whose fingers itch to spill his blood, but the Recusant also, as very a traitor in his heart as he: The Lord convert their persons and confound their plots, as many as look at Jacob with an Esau eye.  
We should wonder both at the man's self and at the man's men, not at the Jesuits only, and the Seminary Priests, you shall not know them, to make them the wonderment: But the Recusant Papist, yea every professed Papist, let us wonder at them too: They wax in number and in spirit, and their mouths speak presumptuous things; Think you they censure that treason from their heart? surely I will think that he that says as the Pope says, will also do as the Pope does: Say he comes to Church, and hold the King's supremacy; tamen Romanus est, as Segismond the Emperor said of a Cardinal, yet he is a Papist; nullus est fidus eorum affectus, quorum est diversa fides: therefore trust not that man that holds any Popery; if he kiss like a Serpent, he sure will sting too: his peace is with thee, but rebus sit stantibus, he is that woman's Son; he thirsts for blood, even thy blood that embraceth him; he says with Esau in his heart, the days of mourning for Isaac will come one day; then I will kill my Brother Ia●cob; but let us wonder.  
Ibid. page 286. l. 10. these words are expunged: Instance but in the Pope; he is but one Serpent, but a great one, Draco magnus, in the Apocalypse: He curseth Kings, and States by his B●le, that is his Hiss. murders and massacres by his Jesuits, they are his sting: page 416. l. 25. I will not say the Jew, but surely the Gentile before the Jesuit: page 420. l. 14. Rome is no Court of Arches, to licence the Jesuit to teach where he will: page 427. l. 6. No Papist, no right Papist is a right Israelite, for there is guile in him: page 435. l. 5. The Epie●re Jesuits and Stoic Priests, call these Calvinists babblers; others of them say, they set forth strange gods, for they preach to the people jesus & sola sides, a Male God and a Female: may we not know what this doctrine, this new doctrine, whereof these Calvinists speak, is? we will know what these things do mean: Unhappy Recusants.  
Page 348. l. 6. To so many hearers, so intelligent, little need application, yet the times crave it: Is not this Land a limb of this jerusalem? of Jerusalem it is but not of this, not of David's jerusalem; you hear Jerusalem taxed roughly by the Prophet, both for murder and adultery, for shedding Saints blood, and serving strange gods; England is no persecutor, but it is an halter between two Religions: Dagon affronts God's Ark; here's both Eucharist and Mass, Babylon is in jerusalem: It's not unworthy the observing that Jerusalem in the Original tongue is of the Dual number; there are two jerusalem's; David bid● pray for jerusalem's peace, but whether jerusalem? that surely which he here describes, where is Unity, v. 2. Religion, v. 4. and Justice, v. 5. jerusalem is a City that is at Unity within itself, thither go up the Tribes to praise the Lord, and there are our seats of judgement. Is our Jerusalem such? schism in the Church and faction in the State show there is no Unity: Popery and Atheism spread over the whole Land; prove there is small Religion; and impunity, less Justice; and may we pray for peace on this jerusalem? we may; but yet it must be by some other Text; pray we may for any; Moses did for Israel though fallen greivously; Samuel for Saul though a grand sinner, we may well curse, though happily in vain; for God says, non est pax, there's no peace to the wicked; sin at length captived Israel, sacked the City, razed the Temple; nunc seges est, grass grows at jerusalem: Yet despair not daughter Zion return our Sullamite, there's no peace to the wicked: cease we to do evil, sorry we for sins, heartily weep we; pray we God for peace, we shall have peace: the prodigious pride of women, their wanton vanities, censured often by preachers, but in vain, they will come with them to Church in spite of us, I think in spite of Angels too who are ever present in our Church, and the drunkenness of men their whoredoms and blasphemies, draw down divine revenge on our Jerusalem; France will be God's ●od, and Spain will be his hammer to scourge and beat jerusalem to powder; mature repentance will prevent all, and peace will be on Israel.  
And page 445. 446. Jesuits must speak for Mammon, he is their god: There are seekers of souls a phrase frequent in Scripture seekers of blood, jesuits are such; seek fools they should, jesus self did it; he sought to save them, jesuits do but to destroy them: They Querere animas, but not in Christ's sense, in Satane sense to devour them; they seek carefully, for they will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do as the devil does, walk about the world to do that work: There are seekers of lies, v. 42. The Church of Rome swarms with such seekers: That's from below too, another of Satan's seekers, whom Christ calls father of lies.  
These passages are all deleted by the Lincenser as heterodox.  
In Master Ward's Commentary upon Matthew, these clauses were purged out by the Licenser, fol. 120. Thirdly, Fishes, i. e. men, not only rich men, but all men, and therefore the Monks are but bad fishers, who fish only for great and rich men, labouring only to draw them into their nets: Fol. 148. First, my servants shall drink and ye shall be thirsty, and therefore it is a great insolency in the Papists, thus diametrally to contradict the direct promises of God. Secondly, Aliquando bonus dormit Hom●rus, wise men may play the fool sometimes, and subtle Sophisters dispute absurdly, as our witty countryman Stapleton doth in this present Argument, disputing thus, etc. Secondly, if our countryman Stapleton had not been a professor of Divinity, and a teacher of others, he might have gone to the Logic professor to learn to frame a better Argument, this thus framed by him being so absurd; Those that desire temporal things are wicked, therefore those who want temporal things are not happy; he had need look well to this Syllogism or Argument, lest with its four feet it run away from him. Fol. 154. Secondly, there is an anlawfull Hospitality, which is showed to Traitors, Jesuits, popish Priests: Fourthly, they are faulty here, who give unto the rich, as the Papists, who plentifully feast the fat Monks, and send large presents to the Jesuits and Capuchins. Secondly, there are sowers of discord in Kingdoms, viz. those who instigate others unto wars, as the Cardinals and Jesuits upon every occasion do whisper in the ears of Princes, to make war upon their Neighbours, when they perceive any advantage to be had thereby. Fol. 212. Secondly, add nothing to the Word of God: Neither first, the chaff of superstition with the Papists: Nor secondly, Machavillinisme and unwarrantable policy, with some Statists: Neither thirdly, New opinions, etc. Fol. 213. Secondly, that is no true sense of Scripture which doth make any sentence in Scripture false, as the Papists make the Word of God quarrel with, and thwart, and cross itself; Example: they would prove Rom. 3. 28. & 4. 25. to be false by jam. 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 Rhymes which must be said over three or four times every day; certainly with a little pains a man might make a good Parrot 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, etc. fol. 52. Answ. But the Monkish life is not persecution except thus because the Locusts (which are no other but Monks and Friars) Revel. 19 do 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 go from him, they living after another rule than Christ's; 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 Gospel, as though Christ's 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 Archbishop'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 spoil our fairest clusters, the Colleges 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 souls under the Altar awake not the zealous Magistrates whom God hath made protectors of his Spouses, to draw out the sword of wholesome Statutes out of the scabbard to wound the hairy scalp of the Strumpet; yet let them at least take compassion on the souls of the living, even their sons and daughters, who are daily enticed by secular Priests and Jesuits and by their Agents conveyed over beyond the Seas, to be sacrificed to the Molech at Rome; 
a Cypr. de lapsis, quid hoc loco faciam dilectissimi fratres? sluctuam vario mentis estu, quid aut quo modo dicam? lachrymis magis quam verhis opus est, ad exprimendum dolorem, quo corporis nostri, plagu deflenda est.  What, or how shall I speak unto you, beloved brethren? I need rather tears than words to bewail the great loss our Church sustaineth of hundred, nay thousand of souls, that have been drawn out of the right way, and are fallen into the snares of Satan, and den of the Beast etc. Here though I lose my voice by it. I cannot but cry aloud with zealous 
b Bul, in Apoc. Quae quae. so clmentia est crudelissimis ●upis blandiri ut oves innocentes, Christi sanguine redemptas impune dilanient? quae haec patientiae sinere viniam Domini ab immaenissimis monstris deviastari.  Bullenger, What clemency call you this, to suffer the Lords Vineyard to be spoilt and laid waste by ugly monsters? what mercy to spare the Wolves, which spare not Christ's sheep redeemed with his procious blood?  

c Juven. sat. 2.  Ubinune lex Iulia dormis?  
To what purpose serves our wholesome Laws and Statutes, if they rust, as the 
d Cic. orat. 1. in Catil. Habeamus senatus consultum velut gladiam in vegin●●●condisum.  Orator speaketh, like swords in the scabbards, and are never drawn upon the sworn enemies of our Church and state? etc. page 485. That the severity of our Laws and Canons should fall upon straying Doves silly seduced persons, without any gall at all, whilst the Blackbirds of Antichrist are let alone: if chaste Lydia be silenced for her undiscreet zeal, let not Jezabel be suffered to teach and to deceive God's servants, etc. page 495. I know to restrain such abuses is the peculiar duty of the Ecclesiastical and civil Magistrates, but to detect and discover them to authority, and to refrain from society or Idolaters, is the duty of us all; and I beseech you for the love of him who hath espoused your souls to himself and decked them with the richest Jewels of his grace, and made them a Jointure of his Kingdom, beware of Jezabels' Panders, who go about to entice you to spiritual fornication; If they be your 
e Deut. 13. 6, 7, 8, 9, 10.  brethren, the sons of your mother, or your own sons or daughters, or the wife that lieth in your bosom, or your friends that are as your own souls, that solicit you in this kind, ye are to renounce them, and by the law of God, to see justice executed upon them etc. p. 796. Beware therefore dear brethren, beware of the Panders of Antichrist, who go about to entice you not to corporal, but which is far worse, to spiritual whoredom; If they be 
f Deut. 13. 6, 7, 3, 9, 10.  your brethren, the sons of your own mother, or your own sons or daughters, or your wives that lie in your bosom, or your friends that are as your own soul, that entice you to go to Mass, 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 
NOTE.  of them as your capital enemies, and proceed against them as you would against those who have plotted your utter ruin and overthrow.  
Good God that such pathetical clauses as these against seducing popish Priests and Jesuits, nay the very words of sacred Scripture itself, should be thus obliterated in our Protestant Church by the Archbishop's own direction, who professeth himself such an enemy to Priests and Jesuits! Doubtless his vapouring protestations against them were all mere delusory compliments to beguile the over-credulous, since all these purgations proclaim 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 vermin in the general, we shall next proceed to sundry expunctions against doctrinal points of Popery in particular, which we shall prosecute in an Alphabetical manner; the first whereof is this.   

4. That the Absolution of Priests is but declarative; and that they cannot bind and lose men at their pleasures against God's Word, as the Papists hold their Priests can do.  
IN Doctor Clerk's Sermons, Sermon 3. of the Nativity, page 23. the Licenser hath expunged these words: Nay, nor bind nor lose sin neither, but declaratiuè: the Priest does, but pronounce the absolution, etc. So that in this purgation Christ is but the Physic, the Priest is the Physician or Apothecary at least; but he wants Heleborus to purge his brain.  
In Master Richard Ward his Commentary upon Matthew, the Licenser hath quite obliterated this passage as erroneous, Matth. 18. 18. Whatsoever ye bind, etc. the Papists hold this gross opinion, that men are bound and loosed in Heaven, according to the will and pleasure of every Priest, exercising the Keys upon earth; and this Tenet they ground upon the generality of these words; Whatsoever sins ye remit, they are remitted; and whatsoever you bind on earth should be bound in heaven, in this verse, and in John 20. 23. Remist. Annot. John 20. 23.  
These places are not so to be understood, as though God were bound to ratify every decree of men upon earth. For,  
First, this power is given to all lawful Pastors, who maintain and hold the Apostolic faith, and not to idolatrous, ignorant and blasphemous Priests, such as most, if not all the popish Priests are.  
Secondly, they must decree in the earth, according to Gods will, and therefore John 20. 22. out Saviour dotb first breath his Spirit upon his Apostles, and then giveth them their Commission; signifying thereby, that they must execute this power, as they shall be directed by God's Spirit; yea, hence Matth. 18. 20. it followeth, that they must be assembled in the name of Christ, that is, according to Christ's rule, and the direction of his Word; they must bind and lose, and not at their own discretion.  
There are divers other purgations of this nature, which brevity enforceth as to omit.   

5. Clauses against adoring the Eucharist, and consecrated Bread in the Sacrament, expunged.  
MAster Ward in his Commentary on Matthew, had this memorable clause against Papists adoring the Eucharist, purged out by the Licenser. Object. The Eucharist is to be adored because Christ is very God. Answ. He should have assumed; the Eucharist is very God, which is blasphemy to say; and therefore not to be uttered by any but by Babylon's brood, unto whose Prince and head is given the name of Blasphemy, Revel. 13. 1. yea, a mouth speaketh blasphemies, verse 5. even against the most high God, verse 6. and therefore we leave this opinion to the Papists, to whom properly it belongs.  
The Licenser it seems would have Protestant's embrace this opinion as well as Papists, and therefore purged out this clause as heterodox.  
Doctor Jones in his Commentary on the Hebrews, had the like purgation; page 20. Then how sharply are the Papists to be reproved, that worship a piece of bread in the Sacrament: Strange that such a passage should be deleted, but that our bowing to, and toward the Altar, 
g Archbishops Speech in Star-chamber, p, 47.  because there 'tis, hoc est corpus meum, tended to introduce the self same adoration of the Eucharistical Bread among us by degrees.   

6. Passages expunged, averring, That the Pope is Antichrist: of which see Section 2. before.  
YOU have already heard of sundry purgations of this nature in the premises, we shall present you with others not formerly remembered.  
Doctor Clerk in his sixth Sermon of the Nativity, page 53. line ult. had this clause: But the Pops is the Antichrist; which the Licenser thus transforms: but one is Anchrinst; easing the Pope of this title.  
Master Ward in his Commentary upon Matthew, page 303. had this whole discourse concerning Antichrist expunged by the Licenser.  
How many ways is this name Antichrist taken in the Scriptures, that our Saviour saith, many shall come in his name, affirming that they are Christ's? 
Quest.   
First, it is taken sometimes commonly; and thus his name Antichrist belongeth to all who are enemies to Christ: and these are either 1. open & professed enemies, as the jews, 
Answ.  Turks and Infidels, in which sense the word is not used in Scripture; or 2. covert and close enemies, who profess themselves christians, and under the name and profession of Christ, oppugn Christ and his truth; and thus it is taken either 1. more largely, to signify the whole body of heretics, as 1 John 2. 18. 22. or 2. more strictly, and so it signifies the society of them, who having made an Apostasy from Christ, have received the mark of the Beast; and these we hold to be the Apostatical Church of Rome. Secondly, this name Antichrist is sometimes taken properly, or rather peculiarly, and so it belongeth to the man of sin, and the son of perdirion (a Thes. 2. 3.) who after a more general manner is the head of all heretics, and more specially of that society, which hath the mark, number, and the name of the Beast, Revel. 13. 17. and this we hold to be the Pope of Rome (as is abundantly proved by Davaeus, Bishop Downame and Master Squire) and that not only because he is the head of the Antichristian body but also because he being in profession the Vicar of Christ, is indeed Aemulus Christi, i. e. an enemy opposed to Christ in emulation of like honour, as if we should say, a counter-Christ, as the word Antichrist doth also signify.  
How doth it appear that there are many Antichrists? for although Christ saith here 
Quest.  that many shall come in his name, yet many deny this, affirming, that the Antichrist shall be but one particular person, and consequently, that there shall not be many Antichrists, but one only.  
That Antichrist is not one singular man, but a whole state and succession of men, and consequently, that there shall be many Antichrists pecularly, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so called, 
Answ▪  will appear by these Arguments: First, if Antichrist were in the Apostles time and was to remain until the second coming of Christ, than Antichrist is not one singular man, but a succession of men; but Antichrist was in the Apostles time, and is to continue until the second coming of Christ, as both Saint Paul (2 Thes. 2.) and John 1 cap. 2. 18. & 4. 3. & 2 John 7.) testify. Therefore Antichrist is not one singular man, but a succession of men. Secondly, that in the 7. and 11. of Daniel, and in 13. and 17. of the Revelations, is described under the name and figure of a Beast, is not one singular thing or person, but a whole state or succession: But Antichrist in these places is described under the name and figure of a Beast: Therefore Antichrist is not one singular person, but a whole state or succession. Thirdly, the seven heads of that Beast, which signifieth the Roman state, are not so many persons but so many heads or states of Government, whereby the Commonwealth of the Romans hath been at divers times governed; the sixth head was the state of Emperors, the seventh Antichrist, as the Papists confess, the eighth (which is also one of the seventh) the state of Emperors revived: whereby it evidently appeareth, not only that Antichrist is not one man but also that the Pope (who is the seventh head) is Antichrist; if the Reader would see the two former Arguments enlarged, and another added, not here mentioned, then let him read Bishop Downame de Antichristo, lib. 2. cap. 20. to 32. Page 16. this clause is deleted: Ob. Antichrists name shall not be known until he come, etc. Answ. 2. Secondly, Antichrist is already come, yea, the Pope of Rome is this Antichrist, as is abundantly proved by many of our Divines; and therefore his rise, seat and name are known well enough: page 14. Ob. 5. Whosoever shall put away his wife (the Pope is called the adversary, or he who opposeth himself against Christ, 2 Thes. 2. 11. and is justly so called, because he and his Divines do maintain assertions directly contrary to the word of Christ; one example we have in this verse, Bellarmine saith, etc. page 57 Ob. 3. Christ saith, unto me is given all power, therefore (Antichrists imp) Pererius saith, the Pope hath power over Infidels; And a little after Answ. 2. all power is given to Christ, therefore to the Pope, is a blasphemous and Antichristian consequence, displaying the Pope to his colours, to be the Where in making himself, or suffering himself to be made equal with Christ, is obliterated.  
Would not any Protestant admire such passages as these should be expurged, to gratify the Pope.  

The Articles of Religion agreed upon by the Archbishops and Bishops, and the rest of the Clergy of Ireland, in Convocation holden at Dublin, in the year of our Lord 1615. for the avoiding of diversities of opinions, and the establishing of consent touching true Religion: reprinted at London, 1629. Artic. 78. 80. determined thus against the Pope.  
THE power which the Bishop of Rome now challengeth, to be the supreme head of the Universal Church of Christ, and to be above all Emperors, Kings and Princes, is an usurped power, contrary to the Scriptures and Word of God, and contrary to the example of the Primitive Church; and therefore is for just causes taken away and abolished within the King's Majesty's Realms and Dominions.  
The Bishop of Rome is so far from being the Supreme Head of the Universal Church of Christ, that his works and doctrine do plainly discover him to be that Man of sin, foretold in the holy Scriptures, whom the Lord skall consume with the spirit of his mouth, and abolish with the brightness of his coming.   
These Articles were so displeasing to the Archbishop (together with some others against Arminians) that in the year 1634. this whole book of Articles was revoked; suppressed by Parliament in Ireland, through his procurement; than which strange act, there could not be a more apparent undermining of the Protestant Religion.  
In the year 1634. there were, at the special request of the Queen of Bohemia, Letters Patents granted to Master Rulie, a Palatinate Minister, for a collection throughout 〈…〉 of the poor Ministers of the Palatinate; in which Patent there was this notable ● clause inserted relating to their Religion and sufferings.  
Whose cases are the more to be deplored, for that this extremity is fallen 〈◊〉 them for their 〈…〉 constancy to the true Religion, which we, together with them, do profess, and 〈◊〉 we are all bound in conscience to maintain to the utmost of our powers; whereas these relations and godly persons being involved, amongst many others their countrymen, in 〈◊〉 common calamity might have enjoyed their estates and fortunes if with other backsliders in the times of trial, they would have submitted themselves to the ANTICHRISTIAN YOKE, and have renounced or dissembled the profession of the true Religion.  
The very same formal words were used in former Patents of collections for them in King James his Reign, and in the Patent dated the 29. of Jan. in the third year of King Charles his Reign by which this Patent was drawn: The Archbishop perusing this Patent brought to him by Master Rulie, after it had passed the Seal, grew extremely choleric at it, rated Master Ruly, (who pleaded ignorance of the customs of England, and that the Patent was drawn by the King's Attorney, according to former precedents, without any directions from himself, who was a mere stranger) chid him very sharply, threatened to suppress the whole collection, detained the Patent under seal, and carrying it the next day to the Court, complained of it to the King, checked the Lord Keeper and Secretary Cook, for letting such a clause pass in the Patent, who justified themselves by former precedents, by which they were guided; and by his violence, wholly canceled the Patent after it was sealed; then caused a new Patent to be drawn, wherein this former clause was omitted, the King telling the Lord Keeper that the Archbishop would have it altered, and therefore it must be done; which thereupon was done occordingly. Now the cause of all this stir and anger of his Graceship against this clause, was only because it styled those of the Palatinate, professors of the true Religion, etc. and tacitly censured the Pope as Antichrist in this latter clause; Where as these religious and godly persons might have enjoyed their estates and fortunes, if with other backsliders in the times of trial, they would have submitted themselves to the Antichristian Yoke, and renounced or dissembled the profession of the true Religion: As was punctually attested upon oath by Master Wakerly and Master Hartlib. Of which more fully hereafter.  
Now that all the forementioned purgations of passages against the Pope, and his being Antichrist, proceeded originally from the Archbi. himself, without any other motive but his own inherent affection to his Holiness and the Roman party, we shall most apparently evidence to all the world, by a Letter of his to Dr. Hall the Bishop of Exeter, signed with his own hand, and Bishop Hal's answer thereunto; the Originals of which Letters, Master Prynne seized in his Study at Lambeth, and attested at the Lords Bar, where they were both acknowledged and read in these ensuing terms.  
My very good Lord:  
I Have received your Lordship's Letters of Decemb. 6. 23. and with them the copy of your Book, and in them a paper of short propositions, which you think (and so do I) is fitter for the attestation of divers hands than the book itself: These propsitions shall be well weighed against the time of Convocation, which I conceive will be a fit time to take other Bishop's attestation, without further noise or trouble.  
For your book, I first thank you very heartily for your pains; and next, more than heartily (were it possible) for your noble and free submission of it, not only to many eyes and judgements, but also in the main to be ordered, and after that pressed or suppressed as it shall be thought fit here. Which care or conscience would men use which set out books, we should not have so much froth and vanity in the world, as now 'tis full of.  
But whereas you writ: First, that the Book grew into greater length under your pen them you expected; I cannot be sorry for that, since that which you have added concerning Parker, Anti-Tilenus and Vedelius, seems to me very necessary: Secondly, that you are pleased to subject the work to me, and to interpret it, that you meant not personally to me, because I could not have time for other great occasions to revise it, but by way of desputation: These are to let you know, that were my occasions 
NOTE.  greater than they are, I would not suffer a book of that Argument, and in these times, to pass without my own particular View: And therefore, my Lord, these may tell you, that both my Chaplains have read over your book and that since them, I have read it over myself very carefully, every line of it; and I have now put it into the hands of my Lord the Bishop of Ely: and this thrice reading over hath been the cause why I did not give you a more speedy account of it.  
And now, my Lord, according to the freedom which you have given one, I must tell you, that I have here and there in my reading of it over, made bold to alter or leave out a phrase or two, but have as yet varied nothing that is material; and indeed I should think it very uncivil and unjust too, to vary any thing that is substantial, without first acquainting you with it, that so it may be done either by your own pen, or at the least, not without your own consent.  
The particulars which I chiefly insist upon are these: First, you do extremely well to distinguish the Scottish business from the state of the foreign Churches; but yet to those Churches and their Authors you are a little more favourable than our case will now bear: But this I conceive will be easily helped, and that without pressing too 
NOTE.  much upon them. The second is, the first touch which you have concerning the Sabatarians, where you let their strict superstition pass without any touch at all, I think one little one will do no harm. The third, which you seem to pass by, as not much material in the Question, is in our judgement here, the very Main of the cause, and it is, whether Episcopacy be an Order or Degree? an Order certainly, if it be of Divine and Apostolical institution. For that which is but different by degree and circumstantially, cannot be other than juris positivi; and the ancient word in the Fathers is, Ordinatio Episcopi; and our ordinary phrase is of any of our Brethren the Bishops, he is one of our Order: and why does the Church of England ordain or consecrate every one that is made a Bishop, if it be but a Degree of the same Order? For when a Bishop is translated or made an Archbishop, theras then no consecration, because they are juris positivi, and only degrees: Your Lordship is very near a whole leaf upon this transition; I beseech you weigh it well, and then let me have it altered by your own pen, and the sooner sent the better.  
The last (with which I durst not but acquaint the King) is about Antichrist; which title in three or four places of your book, you bestow upon the Pope positively and determinately, 
NOTE.  whereas King James of blessed memory, having brought strong proof, in a Work of his, as you well know, to prove the Pope to be Antichrist; yet being afterwards challenged about it, he made this answer; when the King that now is went into Spain, and acquainted him with it, that he writ that not concludingly, but by way of Argument only, that the Pope and his Adherent might see, there were as good and better Arguments to prove him Antichrist, then for the Pope to challenge temporal jurisdiction over Kings: This whole passage being known to me, I could not but speak with the King about it, who commanded me to write unto you, that you might qualify your expression in these particulars, and so not differ from the known judgement of his pious and learned Father: This is easily done by your own pen; and the rather because all Protestants join not in this opinion of Antichrist. I have no more to trouble your Lordship with, but to pray you to have your answer to these with as much speed as much speed as may be; so to God's blessed protection I leave you, and rest  
Your Lordship's very loving friend and brother, W. CANT. Lambeth Jan. 14. 1639.  
I had not leisure to took a copy of these Letters, therefore I pray let me have them back again when you give me your answer.  
This Letter was thus endorsed, To the right reverend Father in God, my very good Lord and Brother, the Lord Bishop of Exeter, these. And after the receipt again, thus endorsed by the Archbishop himself; My Letters of Jan. 14. 1639. to L. B. Exon. about his book for Episcopacy.  
To which Letter Bishop Hall returned this Answer, found together with it in the Archbishops study.  
MOst Reverend, and my ever most Honourable Lord, I do first humbly thank your Grace for those hours and pains you have been pleased to bestow, both upon my papers and me, and yet more for that noble freedom your Grace hath been pleased according to my earnest request, to use, in making known your Grace's Judgement, in those few Animadversions which I have now received, and the gracious respect showed to me, that after so full power, put into your Grace's hands to dispose of those papers, at your own pleasure; yet your Grace hath been pleased to take my unworthiness along with you, in the altering of my passages therein, wherein I hope I have satisfied your Grace's expectation accordingly. As for my favourablenesse to foreign Authors and Churches, I foretold your Grace, that I held it best not to be sparing of good words, though in the reality of the Tenet, I have gone further than the most others. Those Authors whom I mention, with so fair respect, are in those things (for which I cite them) our friends; but if your Grace find any phrase too high or unseasonable, it is but a dash of your Chaplains pen, to whom I beseech your Grace to give an absolute freedom in this behalf. For that of the Sabatarians, I have put a drop or two of vinegar more into my ink in two several places. For that passage concerning Antichrist, I have turned it upon themselves, without a declaration 
NOTE.  of my own judgement; however I find our learned pattern, Bishop Andrew's, more than once punctual this way. For that point of the Degree or Order of Episcopacy, although I well knew the weight of it, yet I did purposely intend to wave it here, because both it fetcheth a great and learned part of the School upon us, and because I found it to be out of my way, since these factions with whom we deal, deny both a several Order, and a several Degree, allowing only a priority of Order in the same degree; but our Tenet is doubtless most defensible: and I have accordingly so stated it in this review, which together with all my best services, I do humbly recommend to your Grace's acceptation, vowing my hearty prayers for your Grace's happy proceedings, as duly merited from  
Your Grace's most humble, and faithfully devoted in all observance JOS. EXON. Exom. Pal. Jan. 18.  
I have sent back your Grace's Letter according to your Grace's pleasure, and withal have been bold upon the humble suit of one of my worthy Clergy, Master Bury, to recommend a pious Petition of his to your Grace, the least touch of answer in your Grace's Letter, will abundantly satisfy him.  
Two Renegadoes have in two several parts of my Diocese been received into the Church, under that solemn form of Penance which your Grace was pleased to appoint.  
This Letter was thus superscribed; To the most Reverend and most Honourable, my singular good Lord, the Lord Archbishop of Canterbury his Grace, Primate of all England, and Metropolitan, Chancellor of Oxford, and one of the Lords of his Mijesties' most honourable Privy Counsel, present these.  
And after the receipt thereof, thus endorsed with the Archbishops own hand: Rec. Jan. 22. 1639. L. B. Exon. concerning some amendments in his book for Episcopacy.  
In this Letter of the Archbishops, and the answer to it, besides the grand design of asserting Episcopacy of divine Right and Institution, we may observe these considerable particulars.  
First, that he blames Bishop Hall for being a little too favourable to the foreign Protestant Churches, and their authors. Secondly, for passing by the Sabatarians (or strict observers of the Lords day) without any touch at all, which he desires him to rectify and help, by some touches of shapnesse against them: this is his charity to the Protestants and Sabatarians (or Puritan of you please) they were too candidly handled, and therefore must be more harshly dealt withal: but now on the other hand, mark his extraordinary affection to, and care of the Pope's honour and reputation. He doth in the third place, tax the Bishop for bestowing the title of ANTICHRIST on him three or four times in his Book positively & determinately. This was such a transcendent crime, that he must needs acquaint the King himself with it of his own native disposition, without any other Monitor, and procures a special royal command to him from his Majesty, to expunge those scandalous and dishonourable clauses against his Holiness out of his Treatise. Fourthly, in the reason which he renders for acquainting his Majesty herewith, and desiring him to make this change, there are these considerable things to be taken notice of: First, that King James himself did in his printed 
h His Apology for the Oath of Allegiance, and Answer to Cardinal Perron.  Works, at large prove and declare the Pope to be Antichrist, by very strong proofs. Secondly, that when the Spanish match was in agitation, and the Pope's Dispensation required for the facilitating of it (being one of the first Articles in the Marriage Treaty) he was challenged by the Pope and his agents for it, but not before. Thirdly, that King James hereupon to satisfy the Pope, and gain his favour was put to a hard shift, and enforced to coin a new distinction which he never thought of till then, to excuse the matter: That he writ thou, not concludingly, but by way of Argument only; etc. Fourthly, that he made this answer and distinction when King Charles went into Spain, and acquainted him with it by word of mouth, that he thereby might satisfy the Pope and his party. Fifthly, that this whole passage was known to him, and he privy to this secret, not known formerly to others; therefore he was certainly one of the Cabinet-counsell, who was privy to the Kings going into Spain, and to the private instructions given him by King James before his departure hence; yea, very likely one who suggested this distinction to King James, to please the Pope and promote the Match; and therefore HE COULD NOT BUT SPEAK WITH THE KING ABOUT IT: who hereupon commanded this Bishop, to qualify his expressions in these particulars, and so not differ from the known judgement of his pious and learned Father, from whose orthodox judgement notwithstanding the Arminians might freely descent both with his Majesties and this Arch-prelats approbation: Whereupon we find that these passages were qualified according to his desire, although Bishop Andrew's positive opinion in sundry passages was, that the Pope was Antichrist.  
All which considered, we may infallibly conclude from his own pen, that all the forementioned purgations of passages against the Papacy, Pope, and his being Antichrist, were made by this Archbishops own special direction, without any other suggestion but his own Romish Genius and good affection to the Pope, to induce a more easy reconciliation with him: and this in direct opposition.  
First, to the several Statutes of 16 R. 2. c. 5. 25 H. 8. c. 19 20. 21. 28 H. 8. c. 10. 37 H. 8. c. 17. which tacitly define the Pope to be the Antichrist, who did obfuscate and wrest God's word & Testament a long season, from the spiritual and true meaning thereof, to his worldly and carnal affections, as pomp, glory avarice, ambition and tyranny; covering and shadowing the same with his humane and politic devices, traditions and inventions, set forth to promote and establish his only dominion, both upon the souls and also the bodies and goods of all Christian people, excluding Christ out of his Kingdom and rule of man's soul as much as he may, and all other temporal Kings and Princes out of their Dominions, which they ought to have by God's law, upon the bodies and goods of their subjects; whereby he did not only rob the King's Majesty, being only the supreme head of this his Realm of England, immediately under God, of his honour, right and pre-eminence due unto him by the law of God, but spoiled this his Realm yearly of innumerable treasure, and with the loss of the same, deeemed the Kings loving and obedient Subjects, persuading to them by his laws, bulls, and other his deceivable means, such dreams, vanities and fantisies, as by the same, many of them were seduced and conveyed unto superstitious and erroneous openions.  
Secondly, to the book of Homilies, in the second part of the Sermon for Whit-Sunday, page 316. and the 6. Sermon against wilful Rebellion, page 316. which determines the Pope to be Antichrist in these terms: Wheresoever you find the spirit of envy, hatred, contention, robbery, murder, extortion, witchcraft, neeromancy, etc. assure yourselves that there is the spirit of the devil and not of God; albeit they pretend outwardly to the world never so much holiness, etc. such were all the Popes and Prelates of Rome for the most part, as doth well appear by the story of their lives; and therefore they are worthily accounted among the number of the false Prophets, and false Christ's, which deluded the world a long while: The Lord of heaven and earch defend us from their tyranny and pride, that they never enter into his Vine-yard again, etc. and he of his great mercy so work in all men's hearts by the mighty power of the holy Ghost, that the comfortable Gospel of his Son Christ may be truly preached, truly received, and truly followed in all places, to the beating down of sin, death, the Pope, the devil, and ALL THE KINGDOM OF ANTICHRIST, etc. The Bishop of Rome understanding the bruit blindness, ignorance of God's Word, and superstition of English men, and how much they were inclined to worship the BABYLONISH BEAST OF ROME.  
Thirdly, to the 80. Article of the Church of Ireland, defining the Bishop of Rome, to be THE MAN OF SIN, foretold in the holy Scripture.  
Fourthly, to the Book of Common-prayer, appointed for the fifth of Novemb. styling the Pope, Papists and Jesuits, A Babylonish and Antichristian sect; and to the King's Letters Patents, forementioned; defining Popery to be an Antichristian Yoke.  
Fifthly, to the Hymn, printed in the end of all our Psalms and Common-prayer books. From Turk and Pope defend us Lord, which both would thrust out of his throne our Lord Jesus Christ thy dear Son: and the prayer for private families, bound up with our Bibles and Common-prayer-books; confound Satan and Antichrist, etc.  
Sixthly, to the whole torrent of our Protestant Martyrs, Writers, who define the Pope to be Antichrist, yea the great Antichrist, prophesied of in Scripture. This was the direct position of our godly, learned Martyr Walter Brute, who maintained it in a large discourse, recorded by Master Fox, in his Acts and Monuments, edit. 1641. vol. I. p. 622. to 632. of our English Apostle john Wickliff, Fox ibid. p. 594. (justified by John Hus) and Joan Wicklif. Dialog. l. 4. c. 15. Rich. Wimbledon, in his Sermon preached at Paul's Cross, anno 1389. Fox, vol. 1. p. 718. Sir Geofry Chaucer, in his Ploughman's Tale: Lucifer's letters to the Prelates of England, supposed to be written by William Swinderly, Martyr (Fox Acts and Monuments, edit. 1610. p. 482. 483.) Sir john Oldeastle that famous Knight and Martyr; Fox ibid. p. 417. 418. Pierce Ploughman, his complaint of the abuses of the World, Fox ibid. 1. edit. 1641. p. 520. to 532. Mr. Wil Tyndall, a godly, learned Martyr, in his Obedience of a Christian man, p. 214. 215 etc. in his Revelation of Antichrist, and Practice of Popish Prelates: The Author of the image of a very christian Bishop, and of a counterfeit Bishop, printed about the year 1538. Roderick Mors his complaint to the Parliament of England, about 37 of King Henry 8. c. 23: 24. William Wraughter his Hunting and resening of the Romish Fox, dedicated to King Henry the eighth: Henry Stalbridge his Exhortatory Epistle to his dearly beloved Country of England, in King Henry the eighth his Reign: john Bale Bishop of Osiris, in his Image of both Churches, and Scriptorum Illustrium Britta●dae, p. 33. 116. 117. 161. 286. 287. 471. 481. 633. to 640. 647. 702. & de Vitis Ponrificum Romanorum: Father Latymer, Master Bilney, Master Rogers, Shetterdon, and other of our Martyrs: William Alley Bishop of Exeter in his Poor man's Library, part 1. sol. 56. Bishop jewel in his Defence of the Apology of the Church of England, p. 593. 449. 480. to 497. 508. and Reply to Harding, p. 220. to 230. Master Thomas Beacon his Acts of Christ and Antichrist, his Supplication unto Christ, his Reports of Certain men, & Relics of Rome: Master john Fox in his Meditations upon the Apocalypses: Bishop Bilson in his book of Christian Subjection and unchristian Rebellion: Doctor Whitaker, Doctor Robert Abbot, Bishop of Sarum, Doctor George Downham, Bishop of Derry; Doctor Beard, Master Powel, Doctor Willet, Doctor Fulke, Doctor Sutcliffe, Doctor Sharp, Master Squire, in their several Treatises and discourses concerning Antichrist: Doctor john White in his way to the true Church, Sect. 61. Num. 4. Master Brightman upon the Revelation; Doctor Crakenthorpe, his defence of Constantine, and of the Pope's temporal Monarchy; and generally all other our eminentest English Writers of any note, till this Archbishops reign, have positively defined the Pope and Papacy to be the great Antichrist, and proved the same at large: We shall close up this with two of the Archbishops predecessors resolutions in this point. The first is Archbishop Cranmer, who as he refused to move or stir his cap to the Pope's Commissioners, when he was converted before them for his Religion, so he likewise professedly averred the Pope to be the Artichrist in these very terms, recorded by Master Fox in his Acts and Monuments, Vol. 3. Edit. 1641. p. 653. 660. 661. The Bishop of Rome, unless he be Antichrist, I cannot tell what to make of him; wherefore if I should obey him, I cannot obey Christ: he is like the Devil in his doings, for the Devil said to Christ, If thou wilt fall down and worship me, I will give thee all the Kingdoms of the world: thus he took upon him to give that which was not his own, even so the Bishop of Rome giveth Princes their Crowns, being none of his own; for where Princes either by election, either by succession, either by inheritance, obtain their Crown, he saith that they should have it from him: Christ saith, that Antichrist shall be, and who shall he be? forsooth he that advanceth himself above all other creatures: Now if there be none already that hath advanced himself after such sort besides the Pope; then in the mean time let him be Antichrist, etc. After which, he desired all them present to bear him witness, that he took the traditions and Religion of that usurping Prelate to be most erroneous, false, and against the doctrine of the whole Scripture, which he had often times well proved by writing and the author of the same to be very Antichrist, so often preached of by the Apostles & Prophets, in whom did most evidently concur all signs and tokens, whereby he was painted out to the world to be known; for it was most evident, that he had advanced himself above all Emperors and Kings of the world, whom he affirmed to hold their estates and Empires of him, as of their chief, etc. He hath brought in gods of his own framing, and invented a new Religion full of gain and lucre quite contrary to the holy Scriptures, only for the maintaining of his Kingdom, displacing Christ from his glory, and holding his people in a miserable servitude of blindness, to the loss of a great number of souls, which God at the latter day shall exact at his hand, boasting many times in his canons and decrees, that he can dispense, contra Petrum, contra Paulum, contra vetus & novum testamentum, and that he, plenitudine potestatis, tantum prtesi, quantum Deus; that is against Peter, against Paul, against the old and new Testament, and of the fullness of power, may do as much as God. O Lord, who ever heard such blasphemy! if there be any man that can advance himself above him, let him be judged Antichrist: This enemy of God and our Redemption is so evidently painted out of the Scriptures by such manifest signs and tokens, which all so clearly appear in him, that except a man will shut up his eyes and heart against the light, he cannot but know him; and therefore for my part I will never give my consent to the receiving of him into this Church of England: thus Cranmer resigned at his death. This Arch-prelat therefore hath shut his eyes and heart against this shining truth, in his godly Predecessors judgement, who not only doubts, but denies the Pope to be the Antichrist.  
The second is Archbishop Whitguift, who when he commenced Doctor, and answered the Divinity act at Cambridge anno 1569. publicly maintained this assertion in the Schools, Papa est ille Ancichristus, as Sir George Paul records in his life, p. 5. which this Archbishops immediate Predecessor. Abbot (to omit Archbishop Parker and Gryndall) likewise positively asserted; and Doctor Usher Archbishop of Armagh in a Letter of his to this Arch-prelat expressly he writes, that he did undoubtedly believe the Pope to be Antichrist; which title Bishop Andrew's and Bishop Hall. Bishop Morton and Bishop Downame, do likewise positively bestow upon the Pope, in some of their authorised impressions.  
Therefore it cannot be but a grand offence for this Arch-prelat and his agents, contrary to the stream of all our Martyrs, Writers, Prelates, to purge all passages out of these new-printed books, against the Pope's being Antichrist; in which all Protestant Churches, confessions, Writers, unanimously concur, together with our own.   

7. Passages purged out against Altars, that the Cross is no Altar, that a Sacrifice may be without an Altar.  
MAster Ward in his Commentary on Matthew, f. 248. lib. 2. p. 43. 44. Answ. 2. But the Cross is not an Altar, properly so called; for if it were, than it must either, First, be such in its own nature, which cannot be, the Cross and the Altar differing, etc. Or else, Secondly, the Cross is an Altar by a humane use, or humane Ordination; now this is not sufficient, because so any thing may be made an Altar. Ans. 3. Thirdly, we answer, etc. unto these words; that there may be a Sacrifice without an Altar; this appears evidently thus: First, the offering up of Isaac, Gen. 22. was a true Sacrifice; for Isaac was a type of Christ, both in his immolation or offering, and in his death, and in his life; Christ died for us, and so Isaac did as it were in a certain figure, according to that of the Apostle, Heb. 11. 19 Abraham received Isaac from the dead in a figure and similitude; Isaac lived again from this death; so Christ rose again from the dead. But yet in this sacrifice of Isaac there is no mention at all made of an Altar, Gen. 22. Isaac verse 7. saith, Behold the fire and the wood, but where is the Lamb for the burnt Offering? where we see, that he requires a Lamb, but he requires not an Altar; as if the one were necessary unto a Sacrifice, not the other. Secondly, what is more necessary for a feast or banquent than a Table, and yet a banquet may be without a Table; whence the Martyrs when they were in prison celebrated the Lords Supper without a Table: Now the Eucharist is a banquet, yea moreover a memorial of this one sacrifice of Christ in his death; and is often called a Sacrifice by the Fathers, and yet hath been celebrated often by many of the Fathers in prison without a Table; as it is said of Lucian, that he consecrated the bread of the Lord, and celebrated the Supper of the Lord when he had scarce his hands at liberty, using his own breast instead of a Table: and therefore it is evident, that there may be a sacrifice without an Altar. Thirdly, what is more necessary for a Preacher when he is to preach then a Pulpit? that is, it is very requisite and decent, and profitable for the people, that the Minister should speak unto them out of the Pulpit, as Ezra did, Ezra 9 But yet it is not simply necessary unto the essence of a Sermon, for a man may preach upon the plain ground without a pulpit, as it is said of chrysostom, who preached unto divers persons (in his persecution) standing not in a Pulpit, but at the side of the Lords Table; and therefore an Altar doth not appertain unto the essence of a Sacrifice. Answ. 4. Fourthly, we answer, etc. unto these words, Christ himself being both the Knife, Oblation, Altar and Priest (it is said, Heb. 9 14. that Christ by his eternal spirit offered up himself unto God;) whence it appears, that his eternal spirit was a Priest to himself, and therefore might also be an Altar.   

8. Sentences expunged against the total and final Apostasy, or falling away of the Saints from grace, and their Perseverance in Grace.  
IN Doctor Featly his Clavis Mystica page 15. 16. 17. No drop of this ointment of the spirit is ever spilt, no seed of true faith ever corrupteth, no spark of divine grace ever dyeth; once throughly regenerated and ever a new creature; once graciously adopted, and ever a son of God; once effectually called, and ever a true Believer; I grant that it is a very caste thing for them to slip that walk upon a Sea of glass; but being upheld on the one side by the promise of God 
a Jer. 38. 40.  I will not turn away from them to do them good, but I will put my fear in their hearts that they shall not depart from me: On the other side by Christ's promise; (b) Satan hath desired to have you that he 
Luk. 22. 31, 32.  may sift you as wheat, but I have prayed for thee that thy faith fail not▪ It is impossible that any child of God should fall irrecoverably or so dangerously, that he die of his fall.  
The mortal enemy of our immortal spirits knowing well what stress this conclusion beareth, how many articles of Religion it supporteth, hath in all ages set some heretics on work to undermine it: The first workman of note employed herein, was Basilides, who left the whole work to Pelagius, and he the half to the Semipelagians, and they to the Schoolmen, Jesuits, and other late Sectaries, who labour with might and main to overthrow it; which if they could do, the whole frame (in a manner) of our Christian Faith would soon totter; for take away perseverance in grace, and certainty of salvation hath no ground: take away certainty of salvation, affiance in God by special faith hath no foundation; take away this special faith in Christ's merits for salvation, the doctrine of Justification cannot stand; take away the doctrine of Justification, what will become of the Gospel: The assurance of our salvation in particular is the staff of our comfort, the life of our hope, and the anchor of our souls, which is fastened to a threefold Cable, as Saint Bernard termeth it, which can never be broken (viz.)  

1. Charitas adoptionis.  
2. Veritas promissionis.  
3. Potestas redditionis.   
God his love in adopting, his truth in promising, or the truth of his promises, and his power in performance: This threefold Cable, the Sectaries above named seek to cut asunder.  
The first twist, which is the special love of adoption, by making that grace common to all.  
The second, which is the truth of God's promises, by suspending them upon uncertain conditions.  
The third, which is God his power of performance, by subjecting the efficacy of grace to the uncertain turn of man's will.  
Now the Cables of our Belief being thus cut, the Anchor of our hope must needs be lost; neither do they only, as much as in them lieth, cut asunder Saint Bernard's threefold Cable, but also loosen every link of Saint Paul's golden Chain; 
c Rom. 8. 30.  whom he did predestinate them also he called; and whom he called, them also he justified; and whom he justified, them also he glorified.  
The first link, whom he had predestinated, etc. they loosen, by making the decree of predestination conditional and uncertain. The second link, whom he called, etc. they loosen, by making the grace of vocation both universal and resistable. The third link, whom he hath justified, etc. they loosen, by making the act of justification repealable, and the habit of Faith amissible: But St. 
d Aug. de praed. 〈◊〉. c. 17. 〈…〉  Austin clincheth them all fast; whom he hath predestinated, them he hath called, to wit, with a calling according to purpose; not others therefore, but whom he hath so called he hath justified; neither others, but such whom he hath predestinated, called and justified, them he hath also glorified: How can a man that is effectually called and justified, finally fall away and depart from the living God, who is locked in the middle of this chain, and fastened to Christ with the Adamantine links, on the one side of predestination, on the other side of glorificaon? neither the antiquity of Basilides, nor the wit of Pelagius, nor the subtlety of the Schoolmen, nor industry of the Jesuits, nor the vehemency of the Lutherans, nor the sophistry of the Remonstrants, shall ever cast such a gross mist before the eyes, I say not of faith, but of reason, as to persuade us, that he can fall finally, whom God hath predestinated to stand, that he may be condemned whom God hath justified, that he shall ever be a vessel of dishonour whom God hath glorified: illo utique fine qui non habet finem, as Saint Austin speaketh; that he may be cast into hell, whose name is written in heaven; that he can be in danger of the second death, on whom it hath no power at all: but every regenerate Christian and true Believer is effectually called, and therefore predestinated; is justified by faith, and therefore saved from wrath; hath part in the first 
Rom. 8. 30. Rom. 5 1. Apoc. 22 6. Heb. 12. 13. Rom. 8. 17.  Resurrection, and therefore the second death hath no power over him; is received into the Church of the first borne, and therefore his name is enrolled in heaven: Are not all that are born again of water and the spirit the sons of God? if sons, than also heirs: it is the Apostles consequence; Are not all true believers lively members of Christ's mystical body, which is the true Church? if they are so, they must continue so, that Christ's body be not maimed, etc. Saint Austin and Gregory make good the inference; 
e 
Aug. de Doct. Christ. l. 3. c. 32. Non 〈…〉 Rex Su●●mon del 〈…〉, quid secundum prae 〈◊〉 suae gratiam sanctam Ecclesiam de in 〈◊〉 permansaris sanctis construxit.  
Heb. 12. 2.  
Phil. 2. 13.   Saint Austin expressly denying that to be Christ's body in truth, and consequently those members to be members of his body in truth, which shall not continue so for ever: St. (f) Gregory thus Comenting upon the words of Solomon; King Solomon made himself a bed or Chariot of the wood of Lebanon: the wood of Lebanon is said never to corrupt or rot, Solomon therefore made his bed or Chariot (he meaning the spiritual Solomon, Christ) of the wood of Lebanon, because according to the grace of his prescience, he hath built a holy Church of Saints, that shall continue so for ever.  
P. 18. Indeed if this affection were, grounded upon any thing in us, or depending upon the liberty of our will, our changeableness might make us suspect the constancy thereof: but sith all the graces and virtues that shine in the faithful, are but the reflections and glissoning of the beams of his grace: which beginneth and consummateth all good in us, working in us both the will and the deed. how should this heavenly fire of Gods love ever go out, etc. Mark the rays of the visible sun, how constant they are, being not moved at all, by the motion of the Object, but immovably flowing from the body of the sun, though blustering winds tyrannise in the air, and remove it a thousand times out of his place in an hour, yet the sun beams keep to their object which they enlighten, and stir not at all; in like manner our affections are transported with every gale of prosperity and storm of adversity, and our wills somewhat yield to every wind of temptation; yet Gods affections like the beams of the sun, remain immovable where they are once fixed; for they depend not upon any qualities in us, but upon his own immutable essence, who is more constant than we are inconstant, more strong than we are weak, more sufficient than we are insufficient, we praise and dispraise with a breath, frown and smile with a look, love and hate with a conceit; but God's affections are not like ours, nor are 
Isa. 55 8 John 13. 1. 2 Tim. 2. 13. 19  his thoughts our thoughts, neither are his ways our ways, for whom he loveth he loveth to the end, & though we be unmerciful, yet he still abideth faithful, he cannot deny himself.  
Page 19 But I subsume, all true believers are the elect of God; how then can they perish; if the election of all the faithful be not as evident as the salvation of the elect in Scripture, why doth Saint Paul stile faith, the faith of Gods elect? why doth St. Luke assign election as the proper cause of faith? as many as were ordained to eternal life believed: as for the reprobates, if we believe the ancient Fathers, they are as far 
Tit. 1. 1. Acts 13. 48. f Greg. l. 28. in Job c. 6. extra Ecclesiae me●suras omnes reprobi, etiamsi intra fide●●●mi tem esse videantur.  ●om faith as from salvation; all reprobates, saith Saint (f) Gregory, are without the ●●unds of the Church, although they seem to be within the pale of faith, and as far from ●●e repentance as from faith: God bringeth none of these, saith Saint 
g 
Aug. conc. pel. l. 5. c. 4. Idem de un●t. Eclesiae c: 23. hoc donum proprium est corum quireg●abunt cum Christo.  
Mat. 13. 5. 8.   Austin to healthful and spiritual repentance, whereby a man is reconciled to God, and as far from Charity as from both, for this gift of the holy Ghost, saith the same Father, is peculiar and proper to them who shall reign with Christ.  
The faith of hypocrites is resembled by our Saviour to seed sown upon stony ground, which because it had no root soon withered; but true faith to seed sown in good ground, which took deep root downward in humility, and grew upword in hope, and spread by charity, and brought forth fruits of good works abroad in great abundance: it is the plant which our heavenly Father planteth in our hearts, and shall never be rooted out: it is the true 
h Plin. l. 21. c. 8  Amaranthus that never fadeth; but after all the flowers are blown away, or fall with the leaf, being watered at the root, reviveth and serveth for winter garlands; even so a grounded belief, after the flowers of open profession of Christ are blown away by the violent blasts of persecution or temptation, being moistened with the water of penitent tears, reviveth again, and maketh winter garlands for Christ's spouse.  
Page 769. 1. Of the supposition, when the righteous turneth away from his righteousness: is not this supposition impossible? can the righteous turn away from his righteousness and commit iniquity, and do according to all the abominations that the wicked doth? I answer:  
First, whether he can do so or no, the Prophet here determineth not, but in case he do so, he pronounceth his doom.  
Secondly, whatsoever interpretation we make of this Scripture, it favoureth not the Popish or Semipelagian tenet, concerning the possibility of the Apostasy of Saints: for it is confessed 
i Bellarm. l. 3. the Justif. c. 12.  on all hands, that these words are spoken in general to all, elect as well as reprobate, and they are of singular use to stir them up to watchfulness over their ways, and diligence and constancy in the use of all such means, as by God's grace may keep them from backsliding and dangerous relapses; yet the elect as they themselves freely grant, who are predestinated to eternal life, are in no danger of losing it: this Commination therefore maketh nothing against the perseverance of Saints.  
Thirdly, yet because he is cleansed but in part, and hath but a temporary faith, and some flashes of heavenly light, it is possible for him with Demas, to forsake the Gospel and embrace this present world; with Hymeneus and Philetus, to make shipwreck of faith and a good conscience: with Julian to become an Apostate and a persecuter of the truth: in a word, he may depart from the seeming righteousness which he hath in the eyes of men, but not in the sight of God, as Saint Gregory speaketh; or from the true righteousness which he had in part, and that measure of sanctification which before he received.  
Fourthly, no man ever made question, but that a truly regenerate man may depart from his actual righteousness, and commit inquity, and do according to all the abominations that the wicked doth, and that if he should die without repentance, that his former righteousness should stand him in no stead, but that he should suffer the pains of eternal death, which is all that the letter of this Text enforceth our assent unto.  
Page 770. although it be most true, that an elect child of God can never fall quite out of God's favour, yet doth not the light of his countenance at all times shine equally upon him; sometimes he substracteth his grace from him for the abuse thereof: and hence it cometh to pass, that he falleth often, and sometimes dangerously; the wise man saith, the righteous falleth seven times a day, and therefore more than seventy times seven times in all his life; whereupon Saint 
k Ep. 44. si cadit quomodo nostus? si iustus quomodo cadit? sed iusti vacabulum non amittit qui semper per poenitentiam resurgit.  Jerome maketh a 
Prov. 24. 16.  witty quere; If he fall, how is he righteous? if righteous, how doth he fall? and gives us the solutian of it in a word; he loseth not the appellation of a righteous man, who riseth always by repentance: his meaning is, that though the righteous fall dangerously and greivously hurteth himself, yet he never dyeth of his fall, but his limbs are recovered by grace, and he riseth again by repentance, and ever after walketh more circumspectly in the paths of God's Commandments.  
Fifthly, the Prononne (his) giveth some light to clear the meaning; for the Prophet saith not simply, when the righteous turneth away from righteousness, but from his righteousness, that is, the righteousness of his own works, or his inherent righteousness not the imputed righteousness of Christ, for that is not his own: That I may be found in him, not having mine own righteousness which is of the law, but the 
Phil. 3 9  righteousness which is of God by faith: Admit Christ's righteousness, by which every true believer is justified, cannot be lost, yet he may lose his own righteousness, that is, it is very possible, and daily experience verefieth it, that he may give over his strict observance of the duties of the first and second Table, he may let lose the reins to sensual desires, and he may follow the gainful, or ambitions, or voluptuous courses of the world; for the way to Heaven is up-hill, but the way to hell is downhill, and thither the weight of our sinful flesh sorcibly tendeth: All these purgations we have in Doctor Featlyes' Sermons.  
There are these ensuing purgations made in Master Ward his Commentary on Matthew, fol. 300. (part 1. page 33.) There are two sorts of evil, to wit, First, some are only precedent, which being once taken away return no more; now these hinder the foundation, but not the edifice and are taken away by God in the elect; as for example: First, the death of the soul in good things: Secondly, the captivity and slavery they are in under fin: Thirdly, the general and total pollution which is in them by reason of sin and the like.  
Secondly, some be succedent, which hinder the increase, as thorns in the wheat hinder 
What hurt there is in this clause, I cannot discern.  the corn from growing; now these are daily to be taken away, and must be taken away after the plantation of grace; as sin daily springs up, so it is daily to be rooted out.  
Page 67. Ob. Bellarmine here objects; the love of many shall wax cold, and therefore all righteous men shall not presevere in faith, and consequently all shall not be saved.  
An. The Cardinal here proves nothing against us, except he will prove, that those who fall from the Lord, or whose charity waxeth cold, were such as were righteous before God by a true faith, or who had the love and faith of the elect of God, whereof mention is made Titus 1. 1. now that these were not such, is clear from verse 24: of this Chapt. they would seduce, if it were possible, the very elect: and from Saint Augustine, Charitas quae desert potest nunquam ver a fuit; that love which falleth away, was never any true love, or charity which may be forsaken, was never true Charity.  
In the printed book, fol. 334. (but in the Abridgement of purgations, page 83.) it is questioned between us and the Papists, whether Election or Predestination to life eternal, be from God's free grace, or a foresight of man's good works and faith?  
First, it is agreed upon betwixt us and them, that there are some elected and predestinated and this is clear from Matth. 20. 16. & 22. 14. & 24. 31. Rom. 8. 30. Eph. 1. 4. and  
Secondly, it is agreed betwixt us also, that those who are elected and predestinated, are elected unto an eternal Kingdom, as is plain from Luke 12. 32. And,  
Thirdly, it is likewise agreed upon betwixt us, that those who are elected unto life eternal, shall infallibly and certainly be saved: and this is proved from Mat. 24. 22. 24. John. 6. 29. & 10. 28, 29. & 11. 29.  
This was assented unto by the best esteemed Divines in the Council of Trent, and thought to be Catholic, because it was consonant to the opinions both of Thomas, Scotus, and the most School-writers, and also to the doctrine of Saint Paul, and Catharinus himself could not deny it: Read the History of the Council of Trent, lib. 2. p. 211. 212. Yea, Belarmine himself doth affirm as much plainly, De great. &. Lib. Arbit. lib. 2. cap. 10. which is worth observing, because elsewhere he contradicts himself; teaching, That the elect may fall from faith and salvation, and utterly and eternaly lose both.  
Fourthly, the Papists affirm, that faith and works foreseen, were the impulsive and moving cause of the decree of election unto life everlasting.  
Fifthly, we say that the impulsive and moving cause of the decree of election is only that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and good will and free grace of God; and this we confirm from these places, Luke 13. 32. John 15. 16. Rom. 11. 5. Eph. 1. 6.  
Idem. on Matthew page 134. printed, & 253. written copy: Some in opposition to Zanchies position of the perseverance of the Saints, object this place to prove; that those who are truly faithful may fall wholly from faith, and consequently may perish eternally.  
Answ. 1. First, this is but a parable, and insufficient to evert such a comfortable and well grounded Doctrine as this is, concerning the perseverance of the faithful.  
Answ. 2. Secondly, This Parable was given only to the Jews, and belongs principally unto them (although it may be applied to such as they were) as it appears by our Saviour's conclusion, so shall it be with this wicked generation.  
Answ. 3. Thirdly, by this Parable our Saviour would show that destruction did hang over the heads of the Jews; and why? not because they were once justified, and endued with true faith, and afterwards altogether lost it, and fell from the grace of God; but because they had received the law of God, etc. unto these words: and this is the plain and the direct meaning of our Saviour in this place, and makes nothing against the preseverance of the faithful, or as though those who were once endued with true faith, and truly freed from Satan, might lose their faith wholly, and fall into the hands and power of satan and perish eternally, because nothing less than this can be deduced from this place.  
Answ. 4. Fourthly, Melanchton, etc. unto the end, which sin he calleth a sin against conscience, and therefore it cannot be meant of those who are only tempted by a humane temptation, and sin not out of contempt, but of ignorance and infirmity, as all the faithful sin.  
In Doctor Jones his Commentary on the Hebrews, the Licenser expunged these ensuing passages touching Perseverance, and against falling from grace.  
Page 61. & 146. Whom he graceth, he graceth to the end; whom he loveth, he loveth unto the end: pag. 445. What? is it possible for men to fall from the grace of God? out of the love and favour of God for ever? for whom he loveth, he loveth to the end; John 13. 1 Hypocrites may fall away, Luke 8. 13. 1 Cor. 10. 12. and even the elect themselves must be circumspect, they must not set all at six and seven, but must watch over themselves that they fall not away.  
Page 166. 167. there is a great aff●ity betwixt the elect and the reprobate, simia quam similis: the elect and reprobate have all one and the same gifts in substance, but they differ in quantity, measure and manner of receiving.  
The elect have the Fountain, together with the streams, and the root with the branches, they with their knowledge, zeal, etc. have Jesus Christ and a lively faith; whereas the reprobate have the stream without the Fountain, the branches without the root, the grass on the house top, and corns in the wall, that suddenly withers and dies; so they fall from the knowledge they had, and from the faith, despise the holy Ghost, make a mock of the word, and despise the joys of Heaven.  
These gifts sink deeply into the hearts of the elect, whereas they rest only in the senses and brain of the reprobate; they go a little way into the heart of the reprobate, and affect them for a time, but as a corrupt stomach casts up the meat again, though never so good, so those defiled consciences spew up that again which they tasted of; the godly keep them, and are nourished by them; the reprobate have the knowledge of Christ swimming in their brain, and their hearts are little affected; they have speculativum cognitionem, but not applicativam, John 17. 3. they have a taste of true faith, but not a true faith indeed; they have fidem historicam, hypocriticam, temporarium, meticulosam, sed non justificantem; they have spiritum illuminantem, sed non sanctificantem; they taste the word but eat not the word to be nourished by it, they have a sight of Heaven, as Balaam had, so Moses had of the Land of Canaan, but they ●●er not into Heaven; they have gifts like them, as counters are like gold, but not the very gifts.  
Page 252. God never takes his spirit from a man, by whom we are sealed to the day of Redemption.  
Page 319. the children of God may same grievously, as Noah, David, Peter, and others have done, but they cannot sin against the holy Ghost; in themselves they may, in regard of the corruption of their own nature, but in regard of God's grace, promise and covenant, they cannot; for whom Christ loveth, he loveth to the end, and none can take his sheep out of his hands; yet let us not be high minded, but fear, and work out our salvation with fear and trembling all the days of our life.   

9 Passages expunged against Arminians, Semi-pelagians and Arminianism.  
DOctor Peatly his Clavis Mystica, page 90. What are the little Foxes, but the Demipelagian cubs, which will spoil our fairest clusters; the Colleges of both Universities, if in time they be not looked unto, as they have done already in our neighbour Vine in the Low-countries.  
Ibidem page 898. I told you before; that this was a wet step, and many here have slipped; for some odiously object, that unless we will grant universal grace, and a power in the will of man to resist and frustrate the work of the spirit in our conversion, and that unless these Jews had sufficient grace offered them to repent them of their sins, and thereby prevent this their final overthrow, the prediction of our Saviour was to no end and purpose; nay, that his tears over Jerusalem, might seem like to those which Julius Caesar shed for Pompey's death, who yet himself procured it, or might have hindered it if he would; did not Christ (say they) foresee and decree the destruction of Jerusalem? how then doth he bemoan it with tears?   

10. Passages deleted, That men may be Assured of their salvation, and that Assurance of it is attainable in this life.  
IN Doctor Clerk's Sermons, page 93, instead of these words, was sure of his salvation, the Licenser hath put in these words, obtained salvation.  
We find these clauses deleted by the Licenser in Doctor Jones his Commentary on the Hebrews, Written copy, page 310. The Church of Rome introduceth a doubting saith; we must never be assured of the forgiveness of our sins. the favour of God, and kindness of his Son, that is presumption; yet the Scripture would have us come to God with assurance of faith; why doubtest thou, O thou of little faith? he that doubteth is like the wave of the sea.  
Ibid. page 335. In this description of faith, and the whole commendation of it, throughout this chapter say the Jesuits, the Apostle knew not the special forged faith of the Protestants, whereby these new Sectaries and their followers assure themselves of the remission of their sins, that they themselves shall be saved, yea verily even this special faith is to be found in this chapter as before.  
Secondly, all these heleevers did steadfastly believe they should be saved, they all looked for eternal happiness, therefore they were assured of the forgiveness of their sins; for without remission of sin there is no salvation.  
Thirdly, the spirit cryeth in the hearts of all the faithful, Abba Father; now they cannot call God father, if they be not persuaded of their reconciliation by Jesus Christ, and that their sins are washed away in his blood; this special faith of the Protestants hath sure footing in the Word of God, and the doubting faith of the Papists is excluded out of Scripture.  
In Master Wards Commentary on Matthew, these passages are wholly obliterated; Matth. 19 29. shall inherit everlasting life.  
Whether may we in this life be assured of life everlasting or not?  
First, in this life, not only we may, but we ought also to be assured and certain of everlasting life, Ursin. de vita etern. qu. 7. 
Quest. Answ. 1.   
Secondly, we may be certain of it three manner of ways (viz.) first, by faith, or by a full persuasion of the good will of God towards us; and secondly, by the beginning 
Answ. 2.  of true repentance, or by a full purpose and intent within us, to live according to God's Commandments; and thirdly, by peace of conscience, by a desire of God, and by our joy and gladness in him.  
Thirdly, this certainty and assurance is grounded on sure and strong reasons, viz. first the author of everlasting life is unchangeable, even God himself; secondly, God's election 
Answ. 4.  is unchangeable; thirdly, Christ is heard in all things which he desireth of his father; but he prayed that his father would save all those whom he had given him; fourthly, Christ hath said, That no man shall pluck his sheep out of his hands, but he will give unto them everlasting life, John 10. 28. and Saint Paul saith, the foundation of God remaineth sure, 2 Tim. 2. 19  
Ibidem fol. 176. Thou must come to a certainty of faith and grace; f. 324. to be made partakers of an infallible assurance of salvation, are deleted.  
Ibidem fol. 240. in the written copy, before Quest. 3. We should labour for faith and the increase thereof: Fourthly, faith is our seal and spiritual Unction whereby we are assured of pardon, reconciliation, adoption, justification, and after death, of glorification, 1 Cor. 1. 21. Now a weak faith cannot assure us of these, wherefore if we desire to be certain of them, we must labour to grow up and increase in faith. Quest. 3. Who are blame-worthy in this particular. Answ. two sorts of people, namely, 1. those who neglect faith; and secondly, the Papists, etc.  
Quest. 1. Wherein are Papists to blame concerning the augmentation of faith?  
Ans. They are faulty in two things; negant fiducium, & certundinew fidei; they grant faith, but deny both confidence and certainty of faith; But of these conjointly and not apart, and that by divers degrees and steps: Now the question here is concerning the passive, not active faith; Thirdly, the Papists being asked what this passive faith is which we give when we believe, do in a manner make it no other than an historical saith placing it wholly and altogether in the understanding credimus vera esse revelata, & promissa; atque a Deo justificari impium per gratiam, Coneil. Trident. we believe that all the promises, and whatsoever else is affirmed in the revealed will, or written Word of God, are true, and that the wicked are justified of God by grace: But confidence (they say) is no part of faith; for fides est animi cer atudo de absentibus, supra opinionem & infra scientiam. Thom. 22. & 4. 1. But we say that confidence and trust is the chiefest thing in faith, yea, and that a particular trust and confidence.  
Object. 1. Against this the Papists object; it is no where written in Scripture that Peter or Stephen shall be saved, and therefore faith is only general and not particular.  
Answ. 1. First, all the godly regenerated and elected shall be saved; this is true, but very obscure. Ans. 2. Secondly, that Solomon, james or john shall be saved we acknowledge it to be no where found in Scripture, neither do we contend about it. Answ. 3. Thirdly, whosoever believes shall be saved John 3. 16. and therefore if Solomen, james and john do believe they shall be saved; Therefore it is of faith that it might be by grace, to the end the promise might be sure to all the faithful, Rom. 4 16 Yea, Abraham being fully persuaded, that what he had promised he was also able to perform, verse 21. it was imputed unto him for righteousness, verse 22. Now it was not imputed to him only, but shall also be imputed unto us, of (with him) we believe on him who raised up Ies●● our Lord from the dead, ver. 23 24. Where we see that all the spiritual seed of Abraham's faith shall be saved, that is whosoever lays hold ●● on the promises of the Gospel made unto the faithful in Christ, and by a true and lively faith between them to be good and true in general, and good and gracious unto him in particular shall be saved; yea we have a plain place for the proof of a particular faith in the Psalms where it is said, he shall not be afraid of evil tidings his heart is fixed trusting in the Lord, Psal. 112. 7. but of this I have elsewhere more largely to treat.  
Quest. 9 Because I said that every one who by a lively faith lays particular 〈◊〉 upon the promises of the Gospel applying them unto himself by the merits of Christ shall be saved, it may therefore be questioned, how or in what order our salvations wrought? Ans. 1. First God opened by a new way both the gates of heaven and hell Heb. 10. 20. Ans. 2. Secondly, this new way he published and made known in his word, condemning all other ways, read Rom. 1. 2. and 3. chapters, this is to be believed. Answ. 3. Thirdly, in the Scripture the Lord exhorts us to adhere and trust only unto Christ this new way, and to seek salvation in him, and to hope for salvation by him Heb. 3. 9 therefore this also is to be believed. Answ. 4. Fourthly, God promiseth salvation unto all those who believe in Christ, and he is faithful in all his promises yea he that believeth not God, will make him a liar, 1 Joh. 5. 10. as though there could be any salvation by any other means then only by faith in Christ; and therefore Saint John 〈◊〉 his Epistle, that those to whom he writes may believe, 1 John 5. ●3 there being no other way to come unto heaven, Acts 4. 12. We affirmed before, that the Papists deny, that there is any particular trust or confidence in faith, or any certainty of faith, both which we condemn as errors in them; and therefore for the making good of this tax, censure no charge, I will propound two Questions, namely, Quest. 1. How doth it appear that there is any trust or confidence in faith? Answ. It appears by these particulars, viz. First, Saint Paul gives unto faith, strength, certainty and a full persuasion, Rom. 4. 20, 21. Heb. 3. 6. 14. yea trust and confidence, Ephes. 3. 12. and Secondly; the phrase to believe in Christum, in Christ, doth denote a confidence and trust, Thom. Aq. 1 Pet. 1. 21. And thirdly, if the miraculous faith have confidence in its object (as it hath, 1 Cor. 13. 2.) then much more the saving faith in its. Answ. 4. If the faith of prayer hath trust and confidence (as it hath, James 1. 6. & 5. 15. & 1 John 5. 14. 15.) then faith hath particular trust and confidence. And fifthly, the Papists in a manner or almost confess thus much; for first, they say, that fiducia oritur a fide trust and confidence springs from faith; and secondly, that therefore the safest course is to depend upon the mercy of Christ, Bellarm. Qu. 2. How doth it appear that there is any certainty of faith? An. It appears evidently by these grounds, to wit, first, by the attributes given to faith, it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the substance, ground or confidence of things hoped for, Heb. 11. 1. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a confidence, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a bold assurance, Heb, 3. 6. 6. 14. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 10. 22. a full assurance of faith, quasi plenis velis ad Christum, because it carries us with full sails unto Christ, Illirious. And secondly, because we are said to know, 1 John 3. 14. & 4. 13. 16. Bellarmine answers hereunto, that to know, includes not certainty; but David shows the contarry, Psal. 16. 8. & 27. 5. & 125. 1. And thirdly, because the holy Ghost testifies it, Rom. 8. 16. Gal. 4. 6. Rome 8. 38. & 2 Tim. 4. 8. and hence Saint John saith, that he who believes, hath the witness in himself, 1 John 5. 10. and therefore they are Butchers of men's consciences, who deny and take away this assurance. And fourthly, because this certainty of faith is plainly and clearly taught in the word of God 2 Pet. ●. 10. & 1 Pet. 1. 13.  
In the same written copy, fol. 225. this whole pious, orthodox discourse is purged out.  
How may we know whether we are brought to Christ or not?  
We may know it by these signs, by which we must seriously try and examine 
Quest.  ourselves; namely, examine first, if we perpetually meditate of Christ, if we think upon 
Answ.  him day and night, if we be conjoined to him in our hearts; than it is a sign that we are are brought unto him: Secondly, if we always speak of Christ, and that from the abundance of the heart, than it is a sign that we enjoy Christ, for a Vessel sendeth forth such liquor as it hath within: Thirdly, if we always depend upon Christ, flying still to him as unto our only refuge, making him our Cornucopia, and esteeming him to be our Physician, our Fountain, our Righteousness, our Life our Light, our Virtue, our Way our Food, yea all in all, than it is a sign that we enjoy him. Fourthly, if Christ being awakened, answer and help us (as he did his Disciples, Matth. 8.) if being called upon he hear us, than it is a sign that he is in us, and remains with us; if we can confidently and truly say with David, I will call upon the Lord, and then I shall be safe, Psal. 18. 3. it is an argument of Christ's presence. Fifthly, if we be filled with joy and comfort in our souls, it is a sign that we are brought unto Christ, i. e. if we rejoice in the Lord, and again rejoice, Phil. 4. 4. delighting ourselves in him, and in comparison of him, thinking all other things as dross, Mat. 13. 44. etc. Phil. 3. 8. Mell in o'er melos in aure, jubilium in cord, Bern. S. 1. Pet. 18. if he be honey in our mouth, and music in our ears, and a rejoicing to our hearts, than it is a good argument that he lives with us, and lodgeth within us, 1 Pet. 1. 8. Sixthly, if we have peace within, that is, first the spirit of God witnessing unto our spirits that we are the sons of God, Rom. 8. 15, 16. & 1 john 5. 10. and secondly, the providence and protection of the Lord, securing us from all want and danger, Psal. 30. 7. Rom. 8. 28. & 1 Cor. 10. 13. and thirdly, we from this assurance casting ourselves boldy and confidently upon the Lord as David did Psa. 11. 1. & 27. 1. 3. & 56. 4. 11. & 18. 6, 7. then we may be sure that we are brought home truly unto Christ. Seventhly, if Christ rule and reign and bear sway in our hearts, 2 Cor. 10. 4. Col. 3. 15. and that first, obediendo, by enabling us to obey him, john 14. 15. & 1 john 2. 3. etc. and that with such delight, that we think his yoke easy and his burden light, ver. 29. and also secondly, compescendo, by subduing our affections, and repressing and suppressing our lusts, enabling us to see and to be sensible of those sins that hang so fast on, and cleave so fast too, Heb. 12. 1. yea making us with the sense of them, to cry out with Saint Paul, me miserum, O wretched man that I am who shall deliver me, Rom. 7. 24. Yea, with the knowledge of the sore, giving us a knowledge of the salve, with the sense of the malady, the fight of the remedy; and as those who being stung with the fiery serpents, looked upon the brazen Serpent, so Christ with the sight of our sins, gives us a sight of himself, our Saviour; and when we look upon our transgressions with horror, than he turns our eyes towards him for comfort 1 Cor. 2. 2. Irae impetum cohibet, superbia tumorem sedat, livoris vulnus sanat, luxuriae fluxum restringit, libidinis flammum extinguit, situm avaritiae temperate, totius dedecoris pruriginem fugat, Bern. S. Cantic. And thirdly, unprimende, by engraving good affections in our hearts, and by infusing the wine of grace into our souls, and comforting us by his spirit; Sensus reparat, virtutes roborat honestos mores vegetat, castas affectiones fovet. Bern. S. Cantic. Christ reviewes our faculties, coroberates our graces and virtues nourisheth in us good affections, begets in our hearts good habits, and in our lives good actions, and so rectifies our conversations, that they become honest and unblameable before men: certainly, he that is thus governed by Christ, and enabled by him to subdue and suppress all evil affections and is filled with good and holy desires within, and obeyeth the Lord in his life and conversation, doth enjoy Christ, and is truly brought unto him, and therefore let us seriously examine ourselves by these particulars.  
What harm or error was couched in these passages that they must be quite obliteterated, and not suffered to pass the Press, transcends our capacities to apprehend, but only that they somewhat thwart the Papists.   

11. Passages deleted against Auricular Confession of our Sins to Popish Priests.  
IN Doctor Clerks Sermons, page 443. this passage is expunged Saint James is flat for 
Auricular Confession.  that; Auricular confession. Apostolical too; was it not to the Priests that judas said peccavi, confessed he had sinned in betraying innocent blood?  
In Master Wards Commentary on Matthew, written copy, f. 10. this is deleted.  
First, the Papists answer hereunto, that the parts of repentance are three, to wit first, contrition, or as some of them say, Attrition; secondly, Auricular confession; Thirdly, Satisfaction of Merit.  
Idem fol. 125. Secondly, confess and make known thy temptations to some pious and faithful friend. Here we blame Auricular popish confession; first, because it doth discover lascivious and wanton women; secondly, because it is ordinarily enjoined; and thirdly; held to be a work deserving pardon, opere, operato; But first, if men not women, would confess themselves: and secondly, not always, but in a case of conscience, when his corruptions are likely to prevail against him; yea, thirdly, not the sins committed already, but only the temptations and provocations and assaults unto sin; and fourthly, not to confess to every one, but to some pious, prudent, discreet and grave friend or Minister, etc. we blame it not.  
Idem fol. 227. Ans. 4. A wounded conscience is of all burdens the heaviest to a circumcised heart; thy sins be forgiven thee, we see Christ here neither requires confession, nor demands or reserves satisfaction of this sick man, but wholly takes away his sins, to teach us that Christ pardons our sins truly, Heb. 8. 12. jer. 31. 31. etc. Isa. 43. 25. Heb. 10. 17.  
Answ. 4. Popish auricular confession, we tax for three things, namely, first, ob coactionem, etc. secondly, ob enumerationem; thirdly ob finem falsum; because the end propounded therein by the Papists is false; for they teach men to confess their sins that by the people's confession and the Priest's absolution, their sins may be taken away and pardoned by God; opere operato, even by the bare work wrought.  
The Papists command Confession for these two ends, viz. First, that their confession may take away sins with God, and this they labour and dispute strongly for, and relate many fables to prove it; if the studious Reader desire a view of their Fables, he may find some in Antidote. Anim, pag. 145. Col. 3. & 149. Col. 3. & 2. they have worse ends of their confession then these, and that is, to reveal whores, whoredoms and the like, read Antidote. Anim. p. 145. Col. 3. 4.  
Ibidem part 1. pag. 115. Quest. 5. seeing that it is lawful, and in some cases requisite, that some persons should sometimes confess some sins unto their Pastors, and that the Pastor should admonish and advise them hereunto (as was showed, Mat. 3. 6.) when their consciences are troubled with any sin, then whether ought Ministers to take an oath of secrecy, the rather to induce men to confess freely? An. There are two things here to be considered of for the resolution of this question, viz. First, whether it be lawful? And 2. whether it be expedient?  
First, we must consider whether it be lawful to take such an Oath of secrecy or not?  
First, I think no man denies (except the Anabaptists) that in general it is lawful by God's law to take an oath, either first, assertory; secondly, promissory (upon weighty cause) though it be not before a Magistrate.  
Secondly, although the positive law threaten a Praemunire to him who imposeth an oath without authority, yet I know no danger to him who assumes it willingly and voluntarily.  
But thirdly, whether this particular Oath be against our laws, I want skill to determine; for on the one side concealment (in some cases) makes a man accessary though after the fact; and what may not be performed must not be promised, especially by oath: On the other side, the ancient Canons of the Church forbid (upon great penalty) to reveal confessions; and our Law 1. Eliz. confirm all the Canons that are not opposite to the Word of God, as I suppose this not to be.  
Secondly, we must consider whether it be expedient or not; to take such an Oath?  
This is the greater Question, and must be resolved by the grounds moving it: for whatsoever is lawful in this, must be judged fit or unfit, Hypothesi, according to the fit or unfit circumstances which cloth it; first therefore, if first, the confitent (being burdened in conscience, and desirous to unfold his sore) be hindered by fear or shame of public discovery; and secondly, if there be no other end in the pastor but to free him from this fear, I see no reason why he may not by such a reverend protestation, assure him of that whereto his own office and conscience bind him; for as the Canons commands concealment so Zozomen (speaking of the times within three hundred years of Christ) saith, such men as are burdened in conscience, and desire to unfold their griefs, must choose for their Confessor, a man upright of life, prudent, and secretorum tenacem, a faithful concealer of secrets. But  
Secondly, if the Minister use such an oath as an assuring bait, to draw unwilling men to confess, for the satisfying of his own curiosity or private ends, non laudo, it can neither be defended, commended, nor excused. But  
Thirdly, I must add, that seeing temptations lurk secretly in the heart, it is safer to leave them to the hearts great searcher, then to condemn them upon ungrounded suspicion unless made evident by some disclosing circumstances, wherein it is both more commendable and charitable to suspect a great deal too little, than a little too much; hoc est consilium fidele & verax, etc.   

12. Passages deleted against the Arbitrary, Tyrannical power of Kings; disobedience to their unjust, popish and wicked commands, resisting their tyranny; and the mortality of Kings.  
IN Master Wards Commentary upon Matthew, f. 324. in the written copy, the Licenser obliterated this ensuing discourse on Mat. 22. 21. Give unto Caesar the things which are Caesar's: Quest. Whether is it altogether unlawful to resist civil power, when it is wicked and unjustly oppresseth the Church and Commonwealth, and compelleth Subjects to commit adultery, and persecutes true Religion with fire and faggot? Answ. 1. First, it is lawful for Ministers to reprehend and rebuke the sins of all who are under their charge, and consequently Kings, Princes, Peers and Magistrates, when they offend; as is evident both by the examples of the Apostles and Prophets, and also from these places, 1 Tim. 5. 20. & 2 Tim. 4. 2. Heb. 13. 17. In which place it is said, that Pastors shall give account for those Magistrates which perish under their charge. Secondly, it is lawful for the inferior and subordinate Magistrates to defend the Church and Commonwealth, when the supreme Magistrate degenerates, and falleth into tyranny or idolatry: for first, Kings are subject to their Commonwealths, at least unto the law of God, Deut. 17. 18, 19, 20. Iosh. 1. 8. and secondly, it is the office of the inferior Magistrate as well as the superior, to maintain and defend the lives and safety of the subjects; and therefore although the superior Magistrate should neglect his duty, yet the inferior must not neglect theirs. Thirdly, it is not lawful for any private person either to take up arms for the defence of the inferior Magistrates before a danger come, or for their own 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 lawful even for a private person to resist with weapons, if a tyrant like a thief, shall offer violence unto him, either by himself or by another, when he can neither obtain the relief and help of public authority and power nor escape by any other means or way, for against whom it is lawful 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 himself with his sword drawn, 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 himself even against the King himself, 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 maintain their lives against all the unjust assaults and practices of any whatsoever. Fifthly, to take away defence of himself 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 Caesar's are to be given to Caesar; neither is he to be resisted, so long as he doth not oppose himself 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 Caesar's, 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 jones his Commentary on the Hebrews, these sentences are purged out, page 387. in the written, & 493. in the printed copy: It is comparitively spoken, all the Statutes, Edicts and Commandments that proceed from Kings, are not to be feared; Saul commanded the Sergeants to lay violent hands on the Priests, but they moved not a hand to do it, 1 Sam. 22. 17. Nebuchadnezzer made a proclamation, that all Nations and kindreds should fall down and worship his golden Image, yet the three children would not do 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 commandment, still he prayed to the God of Israel; so Pharaoh gave commandment that the Egyptians children should be thrown into the River, yet Moses Parents feared God, and chose rather to obey God then man: If the King's commandment be according to God's commandment, then obey it, if it be repugnant, than it is an excellent demand, Acts 4. 19 whether it be right in the sight of God, to obey you rather than 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 God's Vice-gerents, be thankful to God for Kings, yea though they be wicked ones, for a tyranny is better than anarchy; pray for Kings, reverence Kings, but fear not the earthly King before the heavenly; their breath is in their nostril, 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 jeroboams, he can weaken their horns, that they should not gore us with them; I will tell you, saith Christ, whom you shall fear; not him that can kill the body, and go no further, but he that can cast soul and body into hell fire; let us fear the King of Kings above earthly Kings; God be thanked, we have a King, whose commandments are not contrary to God's Commandments; but if God in his wrath should send us a King as our sins have deserved, that should command us to go to Mass, to worship Images, to kill the Saints of God; let us not fear such Commandments; either our God will deliver us out of their hands, even miraculously above our expectation, or else take us to himself, and give us a crown of eternal glory. And page 396. in the written copy, The fierceness of Kings is not to be feared, when the King of Kings sends us in his business, etc. 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 pursuivants after him unto all places; yet Moses feared it not; the wrath of a King is as the roaring of a Lion, yet if it be in God's cause, let us not fear it: The devil is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rapiens, eripiens to deliver us our of his hands; Nabuchadnezzar was wroth with the three children because they would not fall down and worship his golden image, they feared it not: Kings are mighty but God is more mighty; they have long arms that can reach far but God at his pleasure can dry up their arms, as he dried up jeroboam hand, when he stretched it out to strike 
Esay 51. 1●.  the Prophet; they have sharp horns, but God can blunt their horns: Of Lions, he can make them Lambs, as he did Esau and Laban; if they will be Lions still blustering and roaring against his children, he can send out his Angels on the sudden to smite them as he did Herod and can cause the very worms to devour them: Let us honour Kings, yea though they be enemies to God's Church, let us reverence their power and authority, but in matters appertaining to the King of Kings, let us not fear 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 God's hand: and written copy, f. 231. Book f. 272. The King that is the breath of our nostrils must once die.  
It seems Kings in this age must be so flattered and their power so elevated that they must be reputed Gods, and not put in mind of their mortality, no nor other men; else what means the crossing out of this sentence in the same Author, pag. 380. Ye live banished here in Egypt, ye were ready to starve for hunger, where ye came first; ye are now seated in Goshen, entreated courteously; yet remember ye must depart, and it will be a heavy departing unto you; we are wedded to the world, as to a spiritual Egypt, we have need to be put in mind of our departure from it. Thus the Lord Jesus showed to Peter that the time was at hand he should lay down his tabernacle, Luke 9 31. so Philip had 
● Pet. 1. 14  his Usher, who daily said to him, Memento Philippe te esse mortalem.  
Did these popish Inquisitors (judge you) ever think of death or their departure hence, who obliterated such clauses as these?   

13. Passages deleted against Popish Blind Obedience.  
THe Licenser expunged this clause out of Doctor jones his Commentary on the Hebrews; in the written copy, pag. 352. Some bold Papists take occasion from hence to extort, caecam obedientiam, blind obedience: Abraham followed God, not knowing whether he went; so you must follow your teachers, though you know not whether they call you: There is no consequence in that, we must follow God though we know not whether, must we therefore follow men? God is wise, men are foolish; God is truth men are deceitful; therefore saith the holy Ghost, try the spirits, whether they be of God; the Bereans would examine Paul's doctrine by the Scrirtures before they would follow him; so must we do; the chicken follows the hen, must it therefore follow the Kite too? if God call us, let us go though we know not whether; he is our Shepherd he will not lead us into ditches or deliver us into the hands of the Wolf; he is our Father, he will not carry his children where they shall be hurt, he is the Eagle; we are his birds, let him carry us whether it pleaseth him.   

14. Passages expunged against the Papists; that Baptism only binds us to observe God's Will and Commandments, and that it absolves not men from all sins.  
IN Master Wards Commentary upon Matthew, chapter 18. verse 20. this clause is obliterated.  
Whether doth Baptism only bind us to the observance of the will and Commandments of God?  
First, Bellarm. l. b. 1. de Baptis. cap. 16. answears hereunto. That although Christians are bound by solemn Vow in Baptism to walk in obedience before God and to keep his Commandments, yet are they not therefore freed and exempted from the observance of the Laws and Ordinances of men, which they are bound in conscience to keep, and that under pain of damnation.  
Secondly we answer; that Baptism only bindeth us to keep the Commandments of God, and so far forth only to obey men, as they command things lawful; but we must not be brought in bondage to men's traditions and observations, seeing we are the Lords free men and by baptism are consecrated to his service; and this we confirm from this place, Go and teach, baptising them &c and teaching them to observe all that I command you; therefore baptism bindeth in only to the observation of God's precepts, 1 Cor. 7. 23. ye are bought with a price, be not the servants of men: Baptism is a sign of the death of Christ the price of our redemption therefore we are freed from all mere humane service in the receiving of Baptism, and for this cause it is called the baptism of Christ: Augustin (Contr. Petil. lib. 3. 55.) saith, Legimus Paulim dixisse, Evangelium meum, Baptismum autem meum nunquam dixit, etc. i. e. We read Paul to have said my Gospel, but my Baptism never; for never any of the Apostles durst call the Baptism of Christ their baptism; therefore seeing it is the Baptism of Christ, and that we are only baptised in his name, not in our own names, or the names of men, we must only hope to be saved by saith in him and become his servants wholly: If the studious Reader would see how this answer of ours is both maintained and opposed. I refer him to Doctor willet's Synopsis, fol. 582 and Amesius Bellarm. Enervat. tom. 1 page 251, 252.  
And in the same Author page 18. this sentence is expunged.  
Quest. 3. Wherein doth Baptism excel circumcision, that those who were circumcised run thus unto John to be baptised?  
Answ. 1. Pererius the Jesuit saith, there is a threefold pre-eminence of Baptism above Circumcision, viz. first, in the facility and easiness of it, it not being so painful; secondly, in the universality of it, it being free for both sexes and all Nations professing Christ; and thirdly, in the efficacy thereof, because Baptism absolveth a man from all sin, and the punishment thereof.  
Secondly, we willingly acknowledge the two first points of pre-eminence, but reject justly the third, because neither Circumcision then, nor Baptism now hath any such efficacy, actually to give remission of sins; for if it were so, than it would follow, that every one who is baptised it surely saved, his sins being remitted; or else, that his sins being remitted return again: But God useth not, where he hath once forgiven sins, to remember them any more Ezek. 18. 22.  
Thirdly Baptism we confess in signification and representation, is more rich than circumcision was, washing being a more lively resemblance of our eleansing in the blood of Christ; and besides, it is a commemoration of a benefit performed, whereas Circumcision was a type of the same to be exhibited: But for the efficacy there is no difference, seeing they both are seals and confirmations of faith for the remission of sins, and not actual conferrers and bestowers of grace, although they are (by the instituti on of Christ) means and instruments of conveying grace upon the elect.   

15. Passages deleted against Becket, Gardener, with other Popish Saints, Prelates, Writers, and in defence of Calvin and Luther.  
IN Doctor Jones his Commentary upon the Hebrews, written copy, page 323. this clause is totally obliterated.  
I pray God there be no such (that knowing the Scriptures and Fathers, sin against their own knowledge, and that of malice to the truth) among them (Papists) What did Gardener Bishop of Winchester, and Lord Chancellor of England, in Queen Mary's days, that burned Cranmer and Hooper; who when Doctor Day Bishop of Chichester came unto him, lying on his deathbed in desperation, and comforted him with the sweet mercies of God in Christ, he broke forth into this speech; My Lord, you may say so to a man in my case, but open this window once to the people, and farewell all. Did he not despise the spirit of grace, and sin against the holy Ghost? Yet I define nothing, I leave him to the supreme Judge.  
In Doctor Clerks Sermons, page 237. after the word wickedness, these words are blotted out, Becket did; 'tis in his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sin, I fetch his name from Hebrew, because I have read his father was a Jew; he sinned against his Country and his King, betrayed both to the Pope, and died, though not directly, yet deservedly.  
In Master Wards Commentary upon Matthew, fol. 178. the last line but two, this is gelded out: Where a Papist prays to any Saint in Heaven: for sometimes they pray to those who in all probability are in hell, as Thomas Becket, Hildebrand, and divers cheating Impostors.  
Doctor Featlies' Clavis Mystica, page 604. Postremum genus eorum est, qui oves Christi pascunt, sed cibo insalubri, quo magis inficiuntur quam reficiuntur Christi oves agnique: eorum dico, qui floribus & fructibus Paradisi aut noxias herb as admiscent, aut flores Adonidis adspergunt; cujusmodi sunt ista dogmata: Vires liberi arbitrij ab Adami lapsu, ad bonum spirituale fract as & debilitat as, non penitus profligatas & amissas; labem originis nemini unquam fraudi fuisse, unumquemque enim suum scelus luere: Gratiam novo foedere promissam omnibus expositam esse, nec cuiquam unquam defuisse, nisi qui ei defuerit: imputatam Christi justiciam absque inhaerente non plus prodesse quam inducium candidum Aethiopi superinductum: fiduciam salutis propria a praesumptione parum aut nihil differre: Genevates & Presbyterianos infestiores Ecclesiae hostes quam Pontificios: Calvinum in commentariis foede Hallucinari, non unquam ut ipsorum verbis utar, Judainare, & in multis Arrianizare; quid hoc sibi vult calumniae? nunquid Calvinus ejusque discipuli, qui in Arrianos non stilum modo; sed & gladium strinxere nuper evaserunt Arriani? quam praepostere, a Bellarminus, Pontificiorum Corypheus hanc notam a quibusdam imperitis ipsisque adeo Papistis Calvino inustam eluit, & qui religionis reformatae 
a Lib. 3. de Christo, c. 19  vindices audire volunt, banc ei notam inurunt?  
Doctor jones his Commentary on the Hebrews, in the written copy, page 150. As for the calling of Luther, Calvin, Beza, and of the Ministers of the Gospel, it is watrantable by the Word, we can show our letters of Orders from Jesus Christ the great Bishop of our souls.   

16. Passages deleted concerning Bishops.  
IN Doctor Clarks Sermons, page 173. the Licenser hath put out these words; Why may I not add a Bishop too? let another take his Bishopric, says Saint Peter, in the Acts, and means it of judas.  
Idem page 398. after Amasiah, these words, Archbishop of that Province, are blotted out.  
Doctor jones his Commentary on the Hebrews, in the written Copy, page 138. It may be Bishops and Archbishops have little feeling of the burden poor Ministers in the Country are fain to sustain.   

17. Passages expunged against the Blindness, Superstition, Idolatrous, Pompous worship and Adoration of Papists, profane persons, Popish Saints, Relics.  
IN Master Wards Commentary on Matthew, page 35. 36. written copy, this passage is eupunged. 
Qvest.   
What blindness are we subject unto without Christ? 
Answ.   
There is a double blindness, which men are subject and incident unto; to wit, First, the blindness of Superstition, which is apparently seen in the Papists, who first teach us to worship Demoniacs, or damned souls in hell, or traitors, as Thomas Recket, and impious Gregory the seventh, called Heldibrand. And secondly, teacheth us to worship Chimaeras, fictious, and things that never were in rerum natura: Thus they teach us to worship Saint Christopher, Sanit George, Saint Katherine, and many hundreds more which cannot be proved to have been, or at least, not Saints, but some of them grand impostors. Thirdly, they teach us to worship vile and base things, as pieces of rotten wood, making then believe they were pieces of Christ's Cross, and old threadbare garments, for some sacred Vestments, although the Priests themselves knew them to be otherwise; yea the Eucharistical wafercakes, although they have been consecrated flightly, the Priest thinking of some other thing else, and not intending the consecration thereof, which (according to their own doctrine) is not then transubstantiated, and therefore is palpable idolatry to fall down to a bare piece of bread. Fourthly they teach us to place Religion in outward things, as in the observation of days, meats, apparel, and the like, Col. 2. 17. 18. None of all which things we are taught to do in the Word of God, and therefore we had need beware of this blindness of superstition.  
Secondly, there is a blindness of profaneness, which is twofold; to wit, either Pura negationis, or Pravae dispositionis, i. e. either natural, or affected ignorance: First there is in us a natural ignorance, we by nature not knowing those things which concern the glory of God, or our own salvation; and this blindness is in all, even in the elect until they be enlightened by the Spirit of God. Secondly, there is an affected ignorance, when men refuse the means of knowledge, like those deaf Adders that stop their ears against the voice of the charmer, charm he never so wisely: Now this blindness of heart is also in every man by nature, for as naturally we know not our duty towards God, so naturally we desire not the knowledge thereof, but are backward and negligent in the use of those means, which God hath appointed for the curing of this blindness.  
And this, Ibidem page 365. Because our Saviour doth acknowledge the pouring of this precious ointment upon him to be a good work, it may therefore be demanded if the Papists do not well, who worship the Lord in great cost and pomp? First, Christ praised the precious ointment, not as an ordinary worship, which should always afterwards he imitated, but only as a singular ministry of his funeral, ver. 12. she did it for my burial: But Christ now is ascended into Heaven, and is no more to be buried, and therefore this fact of mary's will he no ground for the Popish pompom worship: Secondly, the Popish pompous worship is full of superstition and idolatry, but in this anointing there was none, and therefore it will not support their pomp: Thirdly, when Christ departed from the world to Heaven, he left behind him in his stead the poor, commanding us to honour him by our bounty toward them; and therefore if we would bestow our liberality aright, we should enrich or refresh with our substance the poor members of Christ, for he doth accept of that which is done unto them, as done unto himself, Heb. 13. 16.   

18. Passages deleted against Superstitious, Popish Ceremonies, and the abolition of them.  
IN Master Wards Commentary upon Matthew, page 212. this clause is obliteraned: Add nothing unto the Word of God; neither first, the chaff of Superstition, with the Papists, &c. neither secondly, Machiavillianisme and unwarrantable policy, with some statists; neither thirdly, new opinions.  
Secondly, indeed if any ceremony which our Church useth, should be abused unto Superstition, or superstitionsly used, and so become offensive unto the best and dearest members of the church, it were then much better to relinquish then to retain them, to abolish then to uphold them, as Hezekiah did with the brazen Serpent, when it was abused unto idolatry; I say, it were better in this ease to destroy then to enforce them, if authority were so pleased, etc.  
Ibidem page 210. this clause is deleated; A man may censure his brother for doing that which is indifferent, for in evil intent: as for example; if a Minister should wear the Surplice, not for decency, or for obedience to authority, but only to vex o● assend some who are weak or serupulous thereof, he deserves to be censured and blamed, because as much as in us lies, we must offend none.  
Ibidem page 267. this passage is crossed out; Quest. 2. What superstitious rites are to be abolished in Baptism?  
Answ. Those rites which are used at this day by the Papists, contrary to the institution of Christ, and practice of the Apostles: Now these rites are either before the administration of the Sacrament, or in the time of the celebration of the Sacrament, or after the celebration thereof.  
First, before the celebration of the Sacrament they have these ceremonies: first, the Priest breathes in the child's face, that he may receive the holy Ghost; secondly, they have their exorcisms, adjurations, or conjurations, whereby the devil is conjured, adjured, and commanded to depart from the soul of the Infant to be baptised, and to give way unto the holy Ghost, who now is at hand: thirdly, than the Priest reads certain prayers belonging to this adjuration; and then fourthly, he solemnly consecrates the Font, wherein the water of Baptism is.  
Secondly, the rites used by the Papists in the administration of the Sacrament, are many: First, the Priest takes the child by the shoulders, and turning his head towards the east, dips his face once in the water, with these words; I baptise thee in the name of the Father; Then he turns the Infant's head towards the north, dipping him again with these words? And in the name of the Son; lastly, he bends his head unto the south, dipping him the third time, with these words; And the name of the Holy ghost: And thus by this threefold turning of the child, is form or made the cross of Christ (into whose death the Infant is baptised) after the manner in the margin. Secondly, 
TSouth. North.  besides the Symbol of water in baptism, the Papists use salt, which is put into the mouth of the child baptised, which signifies wisdom and prudence of speech, according to the advice of the Apossle, Let all your words be seasoned with salt, i. e. of divine wisdom. Thirdly, they then use spittle, wherewith first, the ears are touched, which signifies, that he that is baptised, aught to have his ears open to hear the word of God, and the the principles of Religion: And secondly, therewith also the mouth is touched, together with the word Eph●ta, signifying, that he should be always prompt and ready to speak of Religion and the word of God. Fourthly, than they make the sign of the cross, whereof they have a manifold use, viz. first, they make a cross upon the child's breast, signifying thereby, that he ought to have and receive the faith of Christ crucified in his heart, according to that of the Apostle, With the heart man beleeeves unto righteousness: Secondly, they make a cross upon the child's forehead, which signifies, that he must not be ashamed to confess Christ, because blushing appears in the forehead, according to that of the Apostle, With the mouth confession in made unto salvation; now this cross is made with the Priest's thumb: Thirdly, they make a cross upon the ears of the Infant, and this cross is made with spittle, signifying that the ears of his heart should be always shut against the suggestions and temptations of Satan: Fourthly, they make a cross upon the Infant's mouth, and this is made with spittle also, signifying, that the child should have his mouth always shut, lest he should speak evil words: Fifthly, they make a cross with spittle upon his nose also, signifying thereby, first, that he should send forth a good smell and savour of Christ in his life and conversation; and secondly, that he should frequently offer unto God the fumes and incense of devout and holy prayers, by which the devil may be smoked out of doors, as Toby did the evil spirit, chap. 6. ver. 16, 17: Sixthly, they make a cross upon the child's breast and shoulder blades, with their conjuring oil, signifying thereby, that the party baptised should be strong and courageous in the resisting of Satan, and resolute in bringing forth the fruits of repentance.  
Thirdly, after the Sacrament of baptism is administered, the Priest doth these things unto the party baptised (viz.) first, he anoints him with chryme, or consecrated oil, which signifies the virtue or grace of the spirit of God, which they have received by, and in baptism: Secondly, he than gives unto him a white garment, which signifies a Sacramental or Baptismal innocency, or that, how he is made pure, innocent and immaculate, both from the guilt and stain of sin: Thirdly, he puts into his hand a wax taper, lighted, which signifies, first, the light of faith, which is given in Baptism; and secondly, that now he is translated out of the kingdom of darkness into the kingdom of light: Fourthly, sometimes they give unto some milk and honey to taste, whereby it signified, a right or title to eternal life, a figure whereof was the Land of Canaan, which flowed with milk and honey. All these and divers other superstitious rites the Papists superstitiously observe in the celebration of this Sacrament of Baptism, contrary to Christ's institution and the Apostles practice, and therefore there is great reason that they should be abolished. If any think I falsify the Papists by what I have said, or desire to be more throughly informed concerning their practices, additions and superstitions, ceremonies in this Sacrament of Baptism, then let him well consider these Authors and testimonies which follow, and he shall find all and a great deal more than I have set down, Manipulus curatorum de Baptism, cap. 8. fol. 14. 15. Pupilla Oculi de Baptismo, cap. 7. fol. 8. 9 Tertul. fol. 329. D. 335. D. G. 336. A. B. C. D. 337. A. 341. D. 342. C. E.   

19 Passages purged out, That the Church is not alwnyes visible.  
IN Master Words Commentary upon Matthew, page 173. in the printed copy, this clause is blotted out:  
A City that is set on a hill cannot be hid.  
The Papists affirm, the Church of Christ to be always visible, and would confirm it from this verse thus: That which Christ ordained to be the light of the world is always 
Obj.  visible; but Christ ordained the church to be the light of the world in this verse: Therefore the Church is always visible.  
First, the major proposition is false, that every light is always visible, and therefore although we should grant the Church to be the light of the world, which it is, yet it 
Answ. 1.  would not follow from thence that it is always visible, for these two causes (viz.) first because the Sun and Moon were ordained to be great lights (Gen. 1. 16. & Ps. 136. 8.) for the governing of day and night, and yet we see them often darkened, and suffer strong eclipses; so the Church, though it be ordained to enlighten the world, by ministering the doctrine of the Scriptures, yet sometimes it may fail out of men's sights, as hath been showed elsewhere, viz. upon Matth. 5. 14. Secondly, though the Church be a light, yet such as walk in darkness, loving that better than the light, do not always see it, but went either will or eyes thereto: thus the King of Arams soldiers neither saw the Horses nor Chariots of fire that were round about Elisha, nor knew that they were in the midst of Samaria until their eyes were opened.  
Secondly, the minor proposition is false also; for although the light of the Church be granted, yet it is not true, that Christ our Saviour ordained it is to be always the light of the world, according to this verse, ye are the light of the world, for these words were spoken by Christ to his Disciples, and his purpose therein was not to teach what the state of the Church should always be, but to provoke them to constancy and holiness, because they should be in every man's eyes, and therefore if they chanced to do otherwise then well, it could be concealed no more than the light of the Sun; now this is nothing to the Church's visibility: If the Reader desire to see this argument more fully answered and enlarged, let him read our clear and lily White, in his Way to the true Church, fol. 90 91. 92.  
Ibid page 140. this is deleted, Matth. 13. 47. The Kingdom of Heaven is like unto a Net, etc.  
The Papists hold, that the true Catholic Church is always visible and Becanus undertakes to prove it from the Parable thus; Christ here compares his Church to a net 
Obj.  cast into the sea which gathers of all sorts of fish some, now this cannot be understood but of the visible Church, because the Protestants, who hold two Churches, the one invisible the other visible, do thus distinguish them; that in the invisible are only those who are predestinated unto salvation, but in the other, namely, the visible, are good and bad mixed together; but in the Church which our Saviour speaks hereof, are good and bad commixed; and therefore he speaks of the visible Church, yea and also of the true Church; and therefore the true Church is visible.  
First, it is false that the Protestants hold two distinct true Churches.  
Secondly, Becanus fights with his own shadow, concluding nothing against us; 
Answ. 1.  neither is this the Question betwixt us and them, Whether the true Church of Christ be visible? but whether the Catholic church be visible or not? for we distinguish that ratione praedecati, but this ratione subjecti; for this true Church is partly visible, partly invisible and the Catholic church is visible Quantum ad materiale, but invisible Quantum ad formale, that is, Quatenus est Catholica.  
Thirdly, that Church in which are good and bad mixed together, is not the Catholic church, but a particular, because the Catholic church is an assembly of men, called by an internal vocation, that is, a society or company which consists only of those, who are both elected and called.  
Ibidem page 275. this sentence is purged out, Matth. 16, 18, 19 Upon this rock, etc.  
The Papists produce these words, super hanc Petram, upon this rock, etc. to prove, 
Obj.  that the true church of Christ is always conspicuous and visible; arguing thus; whether by this rock upon which Christ promises to build his church, we understand Christ or Peter, or Peter's confession; yet always the foundation is some sensible thing, and therefore the church is sensible; because although now we neither see Peter nor Christ, his Lord, yet then (when Christ spoke this) both of them were obvious to sight, and now they are seen in their Vicar the Pope, Bellarmine de Eccles. Milit. lib. 3. ca 11.  
First the Cardinal changeth his terms, for it is one thing to be sensible, another 
Answ. 1.  to be visible: many things being sensible which are not visible, as sounds, the wind and the like.  
Secondly, the foundation of the church is Christ, and not Peter, and therefore he begs the Question.  
Thirdly, we deny the antecedent, and his probation proves it not, because Christ as he was the foundation of the Church, was not visible; he not being her foundation, as he was man, but as he was God and man; yea he is a Mediator for those who believe on him, and not those who see him.  
Fourthly, the Jesuit plays the Sophister, committing a fallacy Ab hemonyma Ecclesia, the word church being ambiguous, signifying either a visible society (and so it signifieth not in this place) or else the universal and mystical body of Christ, and so it is taken by our Saviour here.  
Ibidem in the written copy, page 87. this sentence is deleted: Touching the visibility of the Church, I lay down these propositions. First, the inward church of Christ is not to be called visible, because although their persons be visible, yet so is not their conjunction with Christ their head, that being the internal work of faith, which is not to be seen: Secondly, the complete and most universal church (from Abel unto the world's end) may respectively be called visible, namely secundum parts, because although the whole never had being in uno i●stanti, in one and the same moment of time, and therefore could never be seen, uno i●●etu, by any one aspect or sight, yet the parts of it (the church ●●●tent in every age) have been seen in their several times. And in these two the Papists I hope will not descent: Thirdly, there shall be always a true church, etc. not external and corporal: That the invisible church of Christ is beautiful, appears by Saint Paul, who calls it pure, without spot or wrinkle, Ephes. 5. 27. and by the psalmist, The King's daughter is all glorious: and that this beauty is spiritual and internal, appears by the same infallible authority, who calls her black and fair, cant. 1. 4. that is, outwardly deformed, but amiable within; and again most plainly, she is glorious, but within, psal. 45. 13.   

20. Passages deleted, That wicked men are no true members of the true Church and mystical Body of Christ.  
IN Master Wards Commentary upon 〈◊〉, printed copy, fol. 20. this discourse was purged out.  
Fifthly, they object this place to prove that wicked men are true members of the 
Obj.  church of Christ; arguing that; the church is compared to a b●rn-floore, where there is both chaff and corn, therefore wicked men are members of Christ's church.  
I have upon Matth. 3. 11. answered to the place objected, and also to the 
Answ.  scope and drift of the objection, by distinguishing between the internal and invisible, external, and visible church; I now add a word or two thereunto by a threefold distinction (viz.) first, we distinguish between the catholic church, and a particular church: In the catholic church are only good men, but in a particular national church are both good and bad: Secondly, we distinguish between the system or whole body of the external and visible church, and some few particular members thereof, because that doth not always agree to the whole church, which is usually ascribed to some particular external members thereof, i. e. the professors of the common faith of the church: Thirdly, we distinguish between the judgement of charity, and faith; for charity (which is not suspetious, but believes all things, and hopes all things) 1 cor. 13. 45. doth often judge many hypocrties and external professors to be the true members of Christ, and the sheep of his ●●ock; but faith informed by the Word of God, know most certainly, that no hypocrite or unbeliever, or wicked person (so long as they con-continue and remain such) doth belong unto the Essence or mystical body of Christ.  
And in the written copy, fol. 317. on Matth. 22. 1. this clause was deleated by the Licencer.  
Bellarmine (lib. 3. de Eccles. cap. 7.) objects this place to prove, that wicked men belong unto the Catholic church, because the church here is compared to a marriage 
Obj.  feast, wherein not all the guests are elected, or invested with the marriage robe of Christ's righteousness, but some of them clothed in their rotten rags, and polluted garments.  
This and the like similitudes which are urged by Bellarmine in the place above quoted, do not show the nature and essence●● essential properties of the catholic church 
Answ.  (which the adversary presupposeth) but only some certain external accidents thereof; and therefore they are referred to the external company of all those, who by the preaching of the Gospel are in some sort called unto Christ, and in some manner profess the faith of Christ; now nothing hinders, but that in such a company there may be reprobates, who belong not at all unto the essence of the true and internal church of Christ; and this and the other Parables which Bellarmine produceth makes nothing against us, for he should have poured, that there are as well reprobates as elect vessels in the catholic church and for the proof thereof allegeth those places which speak not of the catholic and invisible church, but of a particular and visible church, wherein we confess there are both good and bad, yea for the most part, more bad than good, but these bad ones belong not unto the catholic church, Alsteed. de natura Eccles. cap. 6. fol. 130.   

21. Passages deleted against building Churches East and West, and the superstitious adorning of them with Images and such like popish Furniture.  
MAster Ward, on Mat. page 342. It is controverted between us and the Papists concerning the forms of churches; and Bellarmine affirms, that they should be built east and west, that so when we pray therein, our faces might be turned towards the east; and for the proof hereof he produceth this place; Ab oriente venturus creditur ad judicium; Ergo: It is believed that Christ will come unto judgement from the east, therefore we ought to pray towards the east.  
First, creditur, it is believed (saith he) namely, by those who can believe what they list, though never so absurd.  
Secondly, suppose the antecedent were true, yet the consequence halts; for although Christ should come from the east to judgement, yet it would not follow thence. that therefore we should pray towards the east; we must pray unto Christ, who is every where in regard of his Deity, and (according to the Papists) in regard of his humanity also, and therefore which way soever we pray, we look towards him; yea, I imagine that Bellarmine would blush to affirm, and be backward to undertake to prove, that Christ's seat and throne of glory in Heaven is seated in the east end thereof, and that the humanity never stirs or moves out of that seat and part of Heaven,; both which he must prove before his argument be of any worth or weight.  
Thirdly, the comparison (in these words) betwixt the coming of Christ and the lightning, doth not respect the place, but the clear and sudden apparition of both, etc. All this is expunged.  
In Doctor Featlye's Sermons, this passage is deleted, page 225. What mean our adversaries then to spend so much in embellishing their churches, and so little in beautifying their souls? to lay out so much cost upon the material, and so little upon the spiritual Temple of God? Their rood-lofts they paint, their pillars they engrave, their timber they carve, their Images they cloth, their pictures they cover, their stone Altars they gild, their crosses they set about with jewels and precious stones; they have golden Mitres, golden Vessels, golden shrines, golden bells, golden snuffers, all golden, save the ordinary Priests: who, if Boniface of Mentz his observation be true, for the most part are wooden or leaden.  Dicite Pontifices in sacro quid facit Aurum. 
Saint Ambrose taxing too much superfluity in this kind, saith expressly, That those things please not God in, or with gold, which can be bought with no gold; if we speak of the true adorning of the Church, it is not with the beauty of pictures, but with holiness, not with the lustre of pearls and precious stones, but the shining of good works; not with candles and tapers, but with the light of the Word; not with sweet perfumes, but with the savour of life unto life; neither will all the glorious furniture of Solomon's Temple make any show for their excess in this kind of their outward deckings; for that furniture was typical, than the service of God was restrained to that Temple, and God himself gave them the model thereof: Is it not preposterous for Christians to go about to enrich the Gospel with the beggarly rudiments of the law? what folly is it after they put out the light of the Word, or hide it, as it were, under a bushel in an unknown tongue, to stick up wax lights at the noon day? to cloth pictures, and to suffer the living members of Christ to go naked? to adorn the Images of Saints, and to deface God's Image in themselves? to perfume their Churches, and breath out a noy some savour of impure brothels in their lives? etc.   

22. Passages expunged against evangelical Counsels, tending unto Perfection, Merit, Supererogation, and against popish Vows.  
IN Master Wards Commentary upon Matthew, written copy, page 105. this discourse is purged out as heterodox.  
He shall be called least in the Kingdom of Heaven.  
The Papists generally urge this place for the establishing of their Evangelicall counsels 
Obj.  unto perfection.  
But there are no such counsels as these, which the Papists would establish from this 
Answ.  place, to wit, first, Free, which may be done or not done, as we please, and that without sin: secondly, counsels unto perfection: and thirdly, unto merit; the truth of this answer appears thus (viz.)  
First, because this word Council, is taken for the fear of God, consilium preservabit te, council shall preserve thee; read Proverbs 2. 11. & 8. 12, 13, 14. & 12. 15. & 19 20. Hear council and receive instruction: and secondly, because no good thing in itself is free, the Commandments of God being the rule of good, and therefore whatsoever is simply good, is positively commanded; and what is not included in the moral law, is not in itself good, but will worship: and thirdly, because every perfection of good is prescribed and enjoined, be ye perfect as your Father in Heaven is perfect, Matth. 5. 48. saith Christ: Now although we can never attain unto this perfection, yet we must endeavour thereunto: and fourthly, because we deserve nothing at God's hands, but only by the obedience of the Commandments, i. e; if there be any merit, it is in the obedience of the law; if Adam had merited, it had been by obeying that which was commanded, not that which was not required; for when by such things we desire to please God, he will say, who hath required these things at your hands? Isa. 1. 12. and therefore little hope can the Papists have to merit Heaven by their monastical vows, whether general or particular.  
First, they have general vows, namely, first, the vow of poverty, and yet scarce any fair Manors richer than their Monasteries; Secondly chastity, which is like a painted Sepulchre, their Abbeys and Nunneries being Dens of Sodomites: thirdly, obedience to humane traditions, rather than the commandments of God, whence the rules of Saint Francis or Saint Dominick, or lame Loyola, are more strictly observed then the rules of Christ or word of God.  
Secondly, they have particular vows, as first, not to touch silver with their hands, but yet they may receive it in their hoods; secondly, not to touch flesh; thirdly, to wear hair shirts, and the like. If the learned Reader desire further proof and information in this particular, I refer him to Hospmian de Origine Monachorus: certainly these are no Evangelicall counsels, although they may truly be called Minimums, things of the least moment or importance, which perish in the using, affording neither comfort nor true profit unto the user or observer of them, etc.  
In the same Commentary on Matth. 28. 20. written copy, page 405. the Licencer hath gelded out this discourse:  
From these words (Teaching them to observe whatsoever I have commanded you) I lay down this proposition, That there are no Evangelicall counsels of perfection unto supererogation: for the understanding of this, I thus explain the particulars thereof (viz.)  
First, consilium, or council, is either first, directionis, of direction: and of this these speak not; or secondly, prescriptionis, of prescription, for the preparing and informing of the soul, Revel. 3. 18. now this the position understands, and it is twofold; namely, either first, this council of prescription is given injunctorie, by way of injunction; and thus we grant that there are Evangelicall counsels: or secondly, these counsels are given arbitrary, arbitrarily, i. e. if we will do them, we may, if we will not we may choose, and that without sin: now these the position speaks, denying that there are my such.  
Secondly, Evangelium, Gospel, is taken two manner of ways, namely, either first for holy History; and thus Gospel is not here meant: or secondly, for the doctrine of Christ; and thus it is taken in our Thesis: thirdly perfection, perfection is two fold; namely, either first, infinite in God; or secondly, finite; and this is either first, Patriae of glory, and of our country; which perfection the Angels and Saints have in Heaven; or secondly, via, of grace, or of the way; and this is the perfection the Saints have on earth, and it is a perfection either first, partium, of parts and kinds; or secondly, graduum, of degrees; and this is either first, accidental, which consists in removing of obstacles and lets, and this we grant: or secondly, essential; and this perfection is either first, necessary unto salvation, which is a full observation of the moral law, either by ourselves or by another; or secondly profitable, which is not simply necessary unto salvation, but only necessary for the obtaining of a more excellent degree of glory: now this perfection the Papists understand in their Evangelicall counsels unto perfection, and this perfection in our position we utterly deny.  
Fourthly supererogation, supererogation is two fold, to wit, either first, gradualis, when we perform the precepts of the law in a higher measure and degree than the law requires, and thus our Rhemists understand the word, 1 cor. 9 16. or secondly, qualificalis, when we do other good works besides those which are commanded in the law; and thus Bellarmine understands the word, who further also saith, first, that these works of supererogation, do merit a greater degree of glory; and also secondly, that they are communicable even unto others, i. e. that both, first, they satisfy for the sins of others; and also secondly, help to supply the defects and wants of others, Remist. Test. 2 cor. 8. 14.  
Quest. Wherein do we and the Papists agree, and wherein do we differ in this point of counsels of perfection unto supererogation?  
Answ. first, we agree in this, that good things are either first, absolutely good, and these are commanded; or secondly, respectively good, in regard of some circumstances, and thus Saint Paul gives council concerning marriage in the times and places of persecution, 1 cor. 7.  
Secondly, we differ in three things: first Re, in the thing itself; for first, Papists say that counsels are better than commands, and that a man shall obtain a higher state and a greater measure of glory in Heaven by the obedience of counsels, then by the obedience of precepts: secondly, we say that counsels are inferior to commands, and differ from them, not in obligation, but in the object; because first, commandments are concerning things absolutely good; but secondly, counsels are of things respectively good; which when they are good cannot be omitted without fault.  
Secondly, we and the Papists differ forma, in the form of these Evangelicall counsels; for they say they are arbitrary; but we say they are enjoined: and thirdly, we and they differ fine, in the very end of them; for first, the Papists hold, that first, the works of counsels merit a singular glory and a greater degree thereof; and secondly, that they satisfy for the temporal punishment of sin: secondly we hold neither of these, but only that they are enjoined as the works of our office and duty, whensoever the circumstances do concur, etc.  
Ibidem written copy, page 139. this is deleted, swear not at all: Obj. Sextus Senensis; and some other Papists say, that Christ here sets down a council of perfection; not forbidding all swearing but rather wishing that men could so live in faith, love and truth, that there might be no use of an oath. Answ. first, this is false, because Christ's words are not perswasory, but prohibitory, expressly forbidding swearing.   

23. Passages expunged against Popish evil Counsellors, and the vices of Prince's Courts.  
IN Master Wards Commentary upon Matthew, page 78, written copy, these clauses are deleted.  
A fool (faith Solomon) breedeth fairs among friends, but a Man of wisdom appea seth strife: The first we see verified in Rehoboams young Counsellors, who made a breach and irreconcilable rent between the King and his people, 1 King. 12. and the second in good Abigail, 1 Sam. 25. 18. and in the woman of Tekoah, 2 Sam. 14. Sowers of discord are found in the Church or in the Kingdom; in Kingdoms, viz. First, those that long for nothing but war, blaming a peaceable government and quiet State, and are never well but whiles they are fishing in troubled waters: Secondly, those that instigate others to war, as the Cardinals and Jesuits upon every occasion do whisper in the eats of Princes to make war upon their neighbours, when they perceive any advantage may be had thereby: Thirdly, those that make themselves mercenary for the nourishing of slaughters.  
Ibidem on Mat. 11. 7. 8. ●. this whole discourse is expunged. What went you out to see? etc. as these words, what went you out to see, a reed shaken with the wind? may be referred (by way of reproof) unto the people; so also these, they that wear soft clothing are in King's houses; doth our Saviour then simply tax the pomp and glory of Prince's Courts?  
First, certainly there is pomp and cost, and bravery in Princes Courts, which is not unlawful: and that both because it serves to the beauty, glory, and ornament of the place, and also because the vulgar sort are kept thereby the better in obedience and fear: Secondly, yet our Saviour seems ex consequenti, to reprove and condemn the life of Courtiers, or the court-life; went you out to see a man clothed in soft raiment? behold they that wear soft clothing are in King's houses: as if he would say, a religious life and a court-life are not alike, for although the pomp, bravery and delights of King's Courts be not immediately evil in themselves, yet they less suit and agree with Religion: Whence we may note,  
That a soft, dainty, delicate and courtlike life, hinders many from true Religion, or from being truly religious; it being the nature of pleasure, to draw the mind along with it.  
What things are ordinary in a court-life?  
In King's Courts these vices are most frequent and familiar; namely, first pride; it is ordinary with Courtiers to look high, to despise others, to overprize themselves and with Simon Magus to think themselves some great ones, Acts 8. 2. Now Religion teacheth men to be humble and lowly, and to give place one unto another, and to strive one to come after another; and not as many Courtiers frequently do, who strive, quarrel, justle and fight about the walls and precedency, Rom. 12. 10. 46. Secondly avarice, for they which have many things, want many; and they who spend much, want much; and according to the Proverb, rob Peter to pay Paul, i. e. extort from others to expend upon themselves: Now Religion teacheth men to give alms, and to be liberal; but King's Courts (although they teach not, yet at least) practice rapier, oppression and griping of those under them: Thirdly, pleasure and delight; as we see in Dives, Luke 16. and hence men become more effeminate, unconstant and unable to suffer any afflictions, injuries, wrongs, or the like; whereas Religion teacheth men to suffer, and to want, and to be content in all estates, Phil. 1. 27. 29. & 4. 10. James 4. 7. etc. yea, the court-life being full of pomp and pleasure, makes men more unable to resist or withstand the temptations of Satan, the allurement of the world, or the suggestions of their own corrupt nature, and more prove and ready to yield unto them: Christ the second Adam was tempted in the Wilderness but could not be conquered; but the first being assaulted in Paradise (a place of pleasure) was easily overcome: Fourthly idleness; Courtiers (for the most part) are given to eating drinking, sleeping and gaming, yea like the Israelites, spend the most part of their lives in these, Exod. 32. 6. but Religion teaches us to labour and take pains, yea to earn our bread with the sweat of our brows, Gen. 3. and how can he labour in Religion who will not labour nor take pains in some worldly employment: Fifthly flattery; Aio, Aio, Courtiers can fawn and sooth yea jurare in verba Magistri, swear what their Lords say: Now Religion ●acheth men to be courageous and bold, yea not to flatter, but rather to reprove offenders to their face; as Christ saith, go and tell Herod that Fox, and John boldly reproved him; for Herodias his brother's wife, and the King being angry with him for this, and casting him into prison, yea afterwards beheading him, the Courtiers willingly permitting it.  
Who are here to be blamed?  
Those who are deceived with the delights of a court-life, for it is not what it seems to be, but rather is like to a painted reed, or a beautiful rainbow, as appears thus; First, court-favour and felicity last not long, for it is as slippery as an Eel, as fading as a flower, as brittle as glass, and like grass upon the house top, which quickly withers. Secondly, court-felicity and delights are evil, corrupting the manners; for first, some observe, that there are but few truly good in King's Courts: and secondly, if they be good at first, yet at last they are corrupted, as we see in Tiberius, Cal-gula, Commodus: Aula vel malos invenit, vel facit, the Court finds some bad, and so leaves them; the Court finds some good, but makes them bad; and therefore who would praise that barn or field that changeth the wheat into tares? or that cask that changeth the Wine into vinegar? or that vessel which changeth the Oil into Lees? Secondly, they are to blame who delight in proud apparel and fantastical fashions; for first, it was never a thing of any good report in Solomon, gorgeous attire is not reproved, but yet we see that his bravery, prosperity and court-delights did so enervate and weaken his mind and cause him so far to decline, that many have questioned, whether ever he were renewed by repentance or not: Secondly, proud and gorgeous attire is always taxed and blamed in Scripture, read Isa. 3. & 1 Tim. 2. 9 & 1 Pet. 3. 3. Yea thirdly, the bravery and fashions of the Court are noxious and hurtful unto the Country, who is too ready to imitate it herein: And fourthly, it is a foolish thing for a man to seek praise by his apparel, he being in his richest robes, no better than the Crow, who braved it in borrowed plumes; yea, it is a wicked thing for a man to glory or be proud of his shame, as all those do who are proud of their apparel, it being but a covering of their shame, which veil they had never used nor needed if they had not sinned. Thirdly, they are here faulty who accustom themselves to worldly pleasures, pastimes, and delights, as Dives did, Luke 16. for this is a strong cord of vanity, Isa. 5. 18. and many have been ensnared with lawful things, whom the devil could never captivate or draw unto gross and enormous sins, etc.  
In Doctor Clarks Sermons, page 403. this clause is deleted: Their Council will not inform Kings, for Kings have their Confessors they will say, that office fitteth them; the Courtiers dare not, it may prejudice their preferment: Nay Courtiers are rather corrupters of Kings, they make the King a Saint, an Angel, a God; these flatterers Constantine calls sorices Palatij, the vermin of the Court: and what is adulatio but adaulatio, saith the Etymologist, to be a flatterer, that is, to be a Courtier, etc.   

24. Passages deleted, That all things are decreed, and nothing uncertain to God.  
IN M. Wards Commentary on Matth. p. 10. writ. cop. this is deleted: Obj. God's decrees are sure, therefore all means are vain. Ans. 1. If we must never use the means but in those things where there is no decree, than we must never use the means at all, for all things are decreed, and there is nothing uncertain unto God.   

25. Passages deleted concerning Election, that it is not of foreseen works or faith, but only from Gods free grace: That there is no Universal Election, etc.  
IN Doctor Clarks seventh Sermon, page 63. after these words, But of Gods vouchsafeing, the Licenser hath expunged these words following: Not ex praevisione, but ex dilectione; not by foreseeing aught in us, but by foreknowing us in Christ; peace here again proud Papist, and thrust not upon God thy works to obtain this peace; it is sent to men of good will, not of good works, this peace, etc.  
A whole Sermon of his touching election of free grace, not of works or foreseen faith, on Rom. 9 was rejected by the Licenser, and not suffered to be printed with his other Sermons.  
In Master Wards Commentary on Matthew, 25. 14, 15. printed book, fol. 326. this passage is deleted by the Licenser.  
Bellarmine objects this place to prove, that Election or Predestination unto life eternal 
Obs.  is from a foresight of good works, because the Text saith, That the Lord gave unicuique secundum propriam virtutem five facultatem, to every one according to his own ability.  
First, this place proves not the point, for these talents which are given to every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to his own ability, do not signify life eternal: 
Answ.  and the reasons hereof are plain, namely; first, because these talents were distributed and communicated to all the servants, both to good and bad, profitable and unprofitable, which cannot be affirmed of life eternal: Secondly, because these servants were to give an account of these talents disbursed unto them, which cannot (without great absurdity) be affirmed of life eternal: Thirdly, because a reward was given to these servants who had well employed their talents after their rendering an account of the employment thereof; but no reward is to be hoped for or expected after life eternal: and therefore this place proves nothing for salvation from a foresight of works, etc.  
Secondly, Maldonate thinks these words (according to every man's ability) to be added only for the making up and perfecting of the Parable, not having any signification in the Parable, nor any thing intended thereby; now if Maldodates' exposition of this place be true, than Bellarmine's argument is falsely founded hereupon.  
Thirdly, by Talents temporal graces may be meant, which God communicates both to good and bad, wicked and righteous; and thus not only Saint Paul had an external vocation unto the faith, but also Simon Magus; not only Peter was called to the Apostleship, but also Judas Iscariot; and hence Fricius expounds this place, Haec Parabola de Talent is docet, dona mortalibus a Deo concessa, etc. i. e. This Parable teacheth us, that the gifts which are given by God unto men, if they be be carefully employed and exercised, than they will increase and be confirmed in them, but if they be neglected, they will be lost and utterly extirpated: whence Saint Paul exhorts Timothy, to stir up and exercise the gifts of God in him; and therefore from hence, salvation from a forefihgt of works cannot be proved.  
Fourthly, Janesenius by these Talents understands those gifts, which are called gratiae gratis datae and not those which are called gratiae gratum facientes: and therefore (if he say true) Bellarmine's argument is grounded upon a false foundation.  
Fifthly; Ferus expounds these words thus, Unicuique secundam propriam virtutem, neque enim omnia omnibus conveniunt, etc. to every one according to his proper faculty, because all things are not fit for all men; the body hath many members, and every member his several office; now if all were an eye, then where should the hand or the foot be? thus he; and his meaning is, that God distributes not his Talents, i. e. spiritual gifts to all in the same measure, but in a divers and different, according to their faculty and ability, which is divers, and not in all the same; neither is this faculty or ability from those in whom it is, but from him who distributes the Talents unto them, and therefore nothing can be concluded from hence for a foresight of works: If any Reader would see a more full exposition of this verse, then let him read Doctor Mayer who is large upon it, page 291. 292. 293. if he would see a more full answer to the Objection, than I refer him to Doctor Sharp, Curs. Theolog. de Praedest. page 28. obj. 15.  
Ibidem written copy. fol. 354. on Matth. 25. 34. this clause is expunged: Bellarmine 
Obj.  objects this place to prove, that both election and reprobation is from a foresight of works; arguing thus; God at the day of judgement will no otherwise determine of those things which then shall be, then as he ha● decreed from all eternity because his decree is immutable, James 1. 17. Isa. 43. 13. & 46. 10. But at the last judgement, in the execution of God's decree, he will say, come ye faithful: Therefore from eternity God hath decreed, i. e. elected and reprobated for these things.  
First, the proposition is true concerning the matter and subject of God's decree, because 
Answ.  the decree is immutable, but not concerning the form, because there was one form of the decree, and there shall be another of the execution thereof.  
Secondly, if the meaning of the proposition be, that God will change nothing in the decree, but as he hath decreed all and every thing, so according to that decree shall the execution of every thing be; then the proposition is true, but so understood the argument concludes nothing (viz. against us) this only thence following; therefore as he hath decreed from all eternity to save for faith, and to damn for unbelief, so shall the execution of the decree be; which is true, but concerns not the Question in controversy.  
Thirdly, is follows not, Christ will say, come ye faithful, etc. come for faith's sake as for the meritorious or impulsive cause: for faith is the only instrumental cause and he intimates the impulsive cause, when he saith Benedictos patris, ye blessed of my Father; where is shown, that their salvation did proceed from the free savour of God, because God the Father of his free grace hath loved them in Christ.  
Fourthly, if the Kingdom of God be an inheritance, than it comes or falls unto us, because we are the sons of God by a free adoption: But it is called an inheritance, for he saith here, Hereditatis jure possidete, possess this Kingdom by right of inheritence: Therefore it falls not unto us for our works sake, but because we are the adopted children of God in Christ.  
Ibid page 358. on Matth. 25. 39 this sentence is purged out: It is questioned between 
Quest.  us and the Papists, whether election or predestination on to life eternal be from God's free grace, or a foresight of man's good works and faith?  
First, it is agreed upon betwixt us and them, that there are some elected and predestinated, 
Answ.  and this is clear from Mat. 20. 16. & 22. 14. & 24. 31. Rom. 8. 30. Ephes. 1. 4.  
And Secondly, it is agreed betwixt us also, that those who are elected and predestinated, are elected to an eternal Kingdom, as is plain from Luke 12. 32. And  
Thirdly, it is agreed upon betwixt us, that those who are elected unto life eternal shall infallibly and certainly be saved, and this is proved from Mat. 24. 22. 24. John 6. 29. & 10. 21. Rom. 8. 24. & 11. 29. This was assented unto by the best esteemed Divines in the Council of Trent, and thought to be catholic, because it was consonant to the opinion both of Thomas, Scotus, and the most School-writers, and also to the doctrine of Saint Paul, and Catharinus himself could not deny it; read the History of the Council of Trent, lib. 2. page 211. 212. Yea, Bellarmine himself doth affirm as much plainly, De great. & lib. arbit. lib. 2. cap. 10. which is worth observing because elsewhere he contradicts himself, teaching, that the elect may fall from faith and salvation, and utterly and eternally lose both.  
Fourthly, the Papists affirm, that faith and works foreseen were the impulsive and moving cause of the decree of election unto life everlasting.  
Fifthly, we say, that the impulsive, and moving cause of the decree of election is only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and good will, and free grace of God, and this we confirm from these places, Luke 12. 32. john 15. 16. Rom. 11. 5. Ephes. 1. 6, etc.  
Ibid. page 305. on Matth. 20. 8. Every man received a penny, etc.  
The Rhemists (upon Rom. 9 2.) allege these words to prove, That Predestination and Election is from a foresight of works; they argue thus; the Master saith, call the labourers 
Obj.  and give them their reward; therefore God from all eternity hath ordained, to give the kingdom of Heaven to those whom he foresaw should bring forth good fruits and works.  
First, our Rhemists do not prove the position controverted between us and them; for the Question is not, Whether God have ordained to give Heaven to those whom he foresaw should bring forth good works? for this we doubt not of, because the Scripture 
Answ.  plainly declareth it, Rom. 2. 6. 10. & 1 Cor. 2. 9, 10. but the Question is this, Whether this foresight of good works were the cause of predestination and election? for this we deny, and this if they would do any thing they should prove.  
Secondly, this place speaks not of predestination, but of the execution of predestination: Now it follows not, works go before the execution of predestination, therefore before predestination itself: Now that our Saviour speaks here of the execution of predestination, is plain from the very words: for first, it is said, that some of the Labourers were hired in the morning, and some at other hours; and then afterwards, when it was night, the Lord of the Vineyard said to his Steward, Call the Workmen: Now this can no way be understood of predestination, which was long before the first hour of the day.  
Thirdly, this place showeth, that good works are the way to Heaven, wherein we must walk; but not that the decree of life hath respect to good works, for good works go before the possession of Heaven, but not before the decree and ordination.  
Fourthly, Saint Ambrose out of this place frameth a strong contrary argument, proving thereby, that election is altogether of grace, without any respect to works, see before 2 Answ. to Obj. 1. fol. 258. a. the last line, etc.  
Ibidem page 302. this is deleted: Fourthly, the Papists are faulty here, who affirm that the decree of salvation came from the foresight of works, and so they make them primus Motor.  
Ibidem in the written copy, fol. 245. Although we know not the reason why the Lord doth it: but more particularly, first, we must acknowledge the Lord to be just in the election of the godly; now the order of election is laid down, Rom. 8. 29, 30. & Ephes. 1. 11. from whence and some other places, the order may be expressed thus, to wit, First, God decreed to make Christ the head of his Church, Ephes. 1. 22. then secondly, he ordained and decreed that there should be a Church; and here, first, he decreed to create man; secondly, to permit him to fall; and thirdly, to repair and recover some from their fall; and fourthly, to endow them with grace and saving faith. Secondly, we must acknowledge the Lord to be just in the reprobation of the wicked. Because the dissension of Divines is great in this point, I will speak sparingly thereof, and only lay down the order of it, as I conceive it to be, and so leave it. First, God decreed to create man; and secondly, God foresaw that although man were created pure and immaculate, yet if he were left unto himself, he would fall; and thirdly, God leaves man unto himself, and permits him to fall; and fourthly, determines to offer the means of rising again, namely, Christ, and mercy in him, which he foresaw would be slighted, and by many not received; then fifthly, for this contempt he justly reprobates them.  
Ibidem fol. 319. 320. on Matth. 22. 14. It is affirmed by some, that there is a universal election, against which we urge this plain place; Many are called, but few chosen; which place showeth, that although the external means of salvation be offered to many, yet not all of them, but some only are elected and chosen unto life.  
Huberus hereunto answers, that there is, first, a general election, which is of all who are called to the Kingdom of God, and outwardly profess obedience; and secondly, there is a special election, which is of those who obey their calling, and indeed persevere and continue in the faith unto the end; his meaning is, that few are elected, not in respect of any election and separation made in the counsel and decree of God, but because some amongst many persevere to the end.  
First, there can be no such general election, for what choice is there when all indifferently are received? An election therefore implieth a receiving of some, and a refusing of others: all therefore cannot be elected: Secondly, this were to confound vocation and election, and to contradict Christ, many are called but not many are chosen: to say therefore that all or many are chosen, when Christ saigh, that but some, yea few only are chosen, were to contradict his words: Thirdly, if the special election depend upon man's perseverance and continuance, and not this, rather upon thee (that if some are said to be elected, because they persevere, and not rather to persevere because they are elected) then are men the cause of their own election, and they choose God first: but this is contrary to the Scriptures, Mat. 20, 15. & i Cor. 4. 7. & 1 john 4. 20. the election therefore, of none dependeth upon their own will, but upon the good will and pleasure of God, etc.  
And printed book, fol. 129. written copy, fol, 49. 50. this is razed out:  
Quest. 2. Whose sins doth Christ cure?  
Answ. The sins of all men who are elected: for if any of them sin, Christ will mediate for them, 1 john 2. 1, 2. because he died for their sins and sakes, 2 Cor. 5. 15. (here note that in the two following Questions which are let stand, the word Elect is four times obliterated.) Answ. It appears that Christ purgeth the elect from all sin, because he doth nothing imperfectly; fruits of holiness are to be added, out non Agunt, they are not Agents; Christ only working both the will and the deed, Phili 2. 12. etc.   

26. Passages against Equivocation and Popish Writers, expunged.  
IN Doctor Clarks tenth Sermon, page 396. the Licenser hath deleted these lines the Author's conclusion of his Sermon: Man strives to give God gifts, many a man, especially the man of sin: not the Pope only, but of the Popes many; many an one labours too be liberal, builds Abbeys, Churches, Hospitals, sicut delictum, ita donum. gives bountifully, profusely to satisfy for sin; Quis ista? Who hath required these things at their hands? give God what God asks: He asks not thy goods, not thy lands, but thy heart; he cares not for sacrifice; the Psalmist says, not thousands of Rams, not ten thousand Rivers of Oil; 'tis the sacrifice of prayer; the spiritual sacrifice of prayer that pleaseth him; Hosea bids offer him the Calves of our lips, that it, prayer and thanksgiving, and yet he cares not for them neither, unless the fire that must make them a burnt-offering be kindled from the heart.  
To end this, 'tis a marvel if the false equivocating Papist takes no hold of this Text, to patronise his perjury; for what is the meaning of his mental reservation, but da mihi cor, only to reserve his heart unto God; be it never so false, he swears 'tis but juravi lingua, he hath sinned but with his tongue, but lapsus lingue, his heart assented not unto the lie; God craves the heart here, not the tongue; God has his heart, 'tis well: but I fear he equivocates here too, means his Lord God the Pope; else cozening the Magistrate who executes God's judgement, and sits upon God's Throne, and gives him God's Oath, he but cousin's God too; Saint Peter tells him that his Lord God's predecessors, Acts 5. 4. non hominibus sed Deo, he hath not lied unto men, but unto God, and so consequently hath given his heart not unto God, but unto the Devil, etc.   

27. Passages expunged against labouring to increase Faith.  
IN Master Wards Commentary on Matthew, written copy, page 475. this clause is deleated.  
Quest. 3. We should labour for faith and increase thereof; faith is our feal and spiritual Unction, whereby we are assured of pardon, reconciliation, adoption, justification (and after death) of glorification, 1 cor. 1. 21. Now a weak faith cannot assure us of these; wherefore if we desire to be certain of them, we must labour to grow up and increase in faith. The next words after Quest. 3. who are blame-worthy in this particular? Answ. two sorts of people; namely, first, those who neglect faith, and secondly, the Papists, with other large sentences to this effect are obliterated.   

28. Passages deleted against popish Fasting.  
IN Master Wards Commentary on Matthew, written copy, page 289. this clause was obliterated.  
Let us avoid all popish errors: Thirdly, they promise also, who bind themselves by a vow, not to eat flesh upon some certain days, and upon such days have no other ●are then to abstain from flesh only.   

29. Passages purged out against carnal and unchristian Fears and Popish Contrition.  
IN Master Wards Commentary on Matthew, page 203. in the written copy, the Licenser hath expunged this discourse: What must we not fear? The things in general which the child of God should not fear are many; but the principle are these three; viz. First, he must not fear great dangers, yea the loss of his life: Secondly, he must not fear the loss of his riches, wealth or profit: Thirdly, he must not fear the favour of men, or the loss of the favour of men, Isa. 5. 7. jer. 8. 17. How may we be secure in dangers and evil if we must not fear them? First, if we desire to be secure from evils, then negatively we must not rashly run into any; either first, by an insensibility of danger, as Ephes. 5. 14. when men sleep in sin, and are altogether insensible of the danger they are in by reason of their sins; or secondly, by presumption, when a man makes a covenant with death, and is at an agreement with hell, Isa. 28. 14. Rom. 11. 20. or thirdly, by carnal security, when men think that though they sin, yet they shall be safe and saved, as Rom. 6. 1. 15. Prov. 20. 14. Secondly, the particular and affirmative means to be freed from all evils are these; namely, first, faith and an internal and spiritual covenant with God; for unto such as believe in God, and have made a covenant with him, many gracious promises are made in the Word, of help and succour; and secondly, piety and a holy life, Isa. 44. 2. & 51. 7. and thirdly, Hope fixed and built upon the promises of the Word. Iosh. 1. 5. & Heb. 13. 5. and fourthly, a remembrance of the Lords assistance and succour, either towards ourselves in former times, or towards some other, as Deut. 7. 18. and fifthly, prayer unto God for help and aid, as jacob did; Gen. 32. 9, etc. & Dan. 6. 10. and the Apostles Acts 4. 14. etc. Wherefore if we desire to be preserved from all danger and evil, we must enter into a new covenant with the Lord our God, and believe in him: we must labour that our lives may be holy, pure and 〈◊〉, and then hope confidently upon the promises which God hath made to such; we must remember the many examples we have of God's gracious assistance towards many in his Word: And lastly we must pray that if we be free from corporal evils, the Lord would be pleased still to preserve a●, and if any evil lie upon us, that he would deliver us.  
So on Matthew 25. 25. page 331. this clause is purged out: The Papists say that there is a contrition which ariseth simply and only from the fear of punishment, which is good; and we say, that the fear of punishment at first is profitable, but after the love of God is entered into the soul, all fear of hell and damnation, which breedeth terrors and affrights of conscience is expelled by love; this we confirm from this place thus, The slothful servant saith to his Master, I knew that thou wast an hard man, etc. and therefore I was afraid: Now this servant was not commended for this fear, but blamed and reproved, and cast into utter darkness; for his Master saith, thou evil and slothful servant: and Origen hereof writeth well, non est honus hujusmodi timor, etc. Neither is the fear good, neither doth it deliver from outward darkness, Origen tract. 33. in Matth. Bellarmine replieth hereunto, that to fear God cannot be evil; but they who have this servile fear, do notwithstanding fear God: Ergo. Bellar. de poevit. lib. 2. cap. 28. First, the devil fears God and trembles, james 2. 12. and yet the Jesuit would blush to say, that there is any good fear in Devils; Secondly, it is false that such as those fear God, for they fear not him but hell; and if there were no hell they would not fear him at all.   

30. Passages deleted against freewill, Resisting grace, etc.  
IN Doctor Featlyes' Clavis Mystica, page 604. Doctor Bray deleted these clauses: Postremum genus corum est, qui oves Christi pascunt, sed cibo insalubri, quo magis inficiuntur, quam reficiuntur Christi oves agnique; corum dico, qui floribus & fructibus Paradisi aut noxias herb as admiscent, aut flores Adonidis aspergunt; cujusmodi sunt ist a dogmata, Vires liberi arbitrij ab Adami lapsu ad bonum spirituale fract as & debilitat as, non penitus profligat as & amissas, etc. And page 894. I told you before, that this was a wet step, and many have here slipped; for some odiously object, that unless we will grant universal grace, and a power in the will of man to resist and frustrate the work of the Spirit in our conversion, and that unless these Jews had sufficient grace offered them to repent them of their sins and thereby prevent this their final overthrow, the prediction of our Saviour was to no end and purpose; nay, that his tears over jerusalem might seem like to those which julius Caesar shed for Pompey's death, who yet himself procured it, or might have hindered it if he would; did not Christ (say they) foresee and decree the destruction of jerusalem? how then doth he bemoan it with tears? etc.  
Master Ward part 2. page 4. Quest. 2. Why do so few (if those many who are called unto the profession of Christ) persevere unto the end? Answ. Because the gift of perseverance is great, and but given to a few; I say great, because it is greater than the gift of freewill (August. Corrupt & great. 13.) for first, this was given unto Adam at the first, but not that Adam in his framing being endued with freewill, which he lost by his fall but not with perseverance, for than he could not have fallen. Here there is indeed pride in Religion, when God must be content either to accept of will-worship, and a freewill offering, or else he shall have nothing, etc.   

31. A Clause expunged against Flagellant Friars.  
IN Doctor Clarks Sermons, page 148. After these words, both sacrifice and Priest, this is expunged, To this end, I think the Friar's Flagellant never read this Text, why whip they else themselves, but to heal themselves by their own blood; happily they will not be beholding unto Christ, they will be healed by stripes, but not by his. Thus much for the Physician, etc.   

32. That God is not the Author of sin, deleted.  
IN Doctor Claks Sermons, page 132. after these words, Gods own works, the Licenser hath expunged these lines following; Melanchton says (Papists, say he says it) and it is sin, than God must cry peccavi too; for that they infer that we make God another of sin; strange they should study school-divinity so much, as not be able to distinguish between the Action, and the privity of the Action, between Actus and defectus, the Act and deformity: I presume they will not learn of us, we Calvinists are asses, they have all the learning; let Snarez teach them, a Jesuit, that God doth operari Actum peceati, but not malitiam; the Act of Judas his delivery of Christ, that was of God; but the wickedness of his heart in delivering him, that was of Satan and himself: God is Author operis, but not sceleris; Zuinglius, distinction, the operation, God's; the aberration ours.   

33. Clauses deleted and altered against Universal grace, Universal Redemption and Election, and resisting Grace.  
IN Doctor Clarks second Sermon of the Nativity, page 6. after half of one world, instead of this parenthesis (for the Elect are few compared with the Reprobate) the Licenser hath put in the parenthesis (nay not half, for how small an handful is man compared with other creatures?) etc.  
Ibidem page 17. after to men only, instead of these words, but not all, the Licenser hath altered the Author's mind, and made him to say, to men only, and to all; then should follow this excellent passage which the Licenser hath expunged: Pelagius the old Heretic, and all that are Minions to Pelagius, hold Christ was both natus & datus both born, flame and suffered for all men, even for the reprobate, a reprobate, heresy; Paul's place seems pat for them, 1 Tim. 4. 10. God's said to be the Saviour of all men, not of believers only: but all orthodox expositors construe a Saviour there, to mean but a preserver: No it is Christ there that is called so, but Gods preserving providence looks indifferently ●● all: And Saint Ambrose expounds it of God's gracious goodness not of his saving health,: God is good to all his creatures: will Grand a petty Papist he so senseless as to say, Christ is the Saviour of the bruit creatures? yet David saith in the Psalms, that the Lord saveth both man and beast; first, preserveth them; but the main pillar of this Papist paradox is another place of Paul's, who will have Pantas Authopus All men to be saved, 1 Tim. 2. That's their Acchibilleom, they sayunan swerable; but there's no point of popery more curiously and sound answered then that; yet to man's comfort, and God's glory: we say too in some sense, that the Nobis here means emnibus, the child was borne for all men: but then we mean all men, as the school itself distinguisheth, not fingulos genetum, but genera singulorum, not every several man, but some of every sort, etc.  
Ibidem page 17. in stead of, to some of all Nations, the Licenser says, admini●um to men of all Nations, etc.  
Ibidem page 69. l. 1. after these words, but to men of grace, the Licenser hath blotted out as followeth: Nor let the Lutheran hold universal grace, this phrase confounds him too: As fides is not omnium, all men have not faith, so all men have not peace, God sendeth it only unto men, benae voluncotis, such as he specially hath called out in Christ; peace is confirmed to faith; many other graces are conferred on all promiscuously, but peace, God's pardon is but sent to some; they are believers: God's reconciliation is their appropriation, whom God hath vouchsafe to be men of his good will. This subject I have handled sometime heretofore; to conclude it and my Text. God doth not prostitute his peace to all, as the Harlot doth her body, who (as the Prophet speaks) openeth her feet to every stranger: Peace it a saving grace, and therefore sent only to them that shall be saved; salvation is proper to the elect alone, and God elected none but whom he loved; God's love and his good will I cannot sever them, for himself couples them, Matth. 3. This is my beloved Son in whom I am well pleased, etc.  
Ibid. page 91. l. 6. after these words, no man damned, the Licenser hath expunged these following words: Not all, that is, every; it is not singulis, but omnibus not every several person, but all sorts of men, the term so taken in many other Texts; too tedious to cite: grace hath decreed salvation to all men, that is, as Divines do commonly distinguish, not singulis generum, but generibus singulorum, not to all persons, but to all kinds; the term is to be taken, not individuatly, but generally; these words, but to all men, the Licenser added, etc.  
In Master Wards Commentary on Matthew, chap. 20. v. 11. They murmured against the good man of the house: this sentence is expunged.  
Quest. To whom may these words be fitly applied, or who are like to these murmurers?  
Answ. It may aptly be applied to those who accuse the election and reprobation of God, of injustice, because he gives unequal rewards to equal deservers: they argue thus; he who gives aqual●bus inaqualia, unequal rewards to equal deservers, is unjust; but if all men be equal and alike in Adam, and yet of them God chooseth some, and refuseth others, he thereby giveth unequal rewards to equal deservers; and therefore in so doing is unjust: But the Major proposition here is true only of him who gives unequal rewards to equal deservers of debt, or contrary to his bargain; and therefore it is most false of God, who gives nothing either of debtor against his covenant; we must not say that God is unjust; because he gives freely unto some, riches, honour, power, health, learning, wisdom, and the like, and not unto others, or because he pitieth some and passeth by others, seeing that he is debtor to none: ye● from this Parable it may evidently be proved, that although the Lordelect some unto life, and not others; yet he is injurious unto none: for first, he is not bound to elect any, and secondly, unto those whom he doth elect, he doth more than he needeth, or, is bound to do; and thirdly, because he gives election and life eternal to whom he will; and fourthly, because he is the absolute Lord over all creatures, and therefore he may dispose of men as he pleaseth; and fifthly, because those who jar at the Lords bounty and mercy, show themselves to be envious, and are indeed injurious both against God and their neighbours, Parens s. fol. 797. a. etc.  
Ibidem on Matth. 25. 24. page 331. To him that hath shall be given: this clause is purged out; Some object these words to prove, that God will give greater grace unto him, or bestow greater upon him who hath well used the light of nature. Answ. By these Talents, are here understood the gifts of God, and especially the knowledge of God by the Gospel; which knowledge he is said to hide, who doth detain the truth in unrighteousness, and doth keep in the known truth: that Talon therefore cannot be that sufficient grace which they say doth happen to Insidels and unregenerate persons, but that grace which God doth bestow upon his domestical servants: neither by him that hath, is understood a man in his mere naturals, or some heathen man furnished with sufficient grace, but a man furnished with the knowledge of the Gospel, which is given to one for that end that by edifying his Neighbour he might spread that knowledge so far abroad, and like money put out to use, it might be increased with many additions.  
And Ibidem on Matth. 23. 37. O Jerusalem, Jerusalem, how gladly would I! etc. Bellarmine objects this place to prove, that God gives to every man sufficient grace to be saved if he will; arguing thus; how often (saith our Savoiur) would I have gathered thy children together, but ye would not? how would God gather the children of Jerusalem? yea so would do it, that he complains of them who would not, if those whom he knew could not will it, he did not so help that they could will it, and therefore they wanted not sufficient grace: A. Our Saviour in this place speaks of all the Jews who oppose themselves against him and his Prophets, and there were some amongst them who were not free from blasphemy against the holy Ghost, as Christ himself witnesseth, Matth. 12. 31. which shall never be forgotton: Now none will say that such sinners as those were endued with sufficient grace, except those only who with Pelagius call grace nature: and I will not charge Bellarmine with this, because (Bel● de Grat. primi hom. cap. 6.) distinguishes thus between grace and nature, Peccatis gravissimis amittitur donum gratiae supernaturalis; sed non corrumpitur donum aliquod naturale: i. e. By heinous offences and crimes, a man may lose the gift of supernatural grace, but not any natural endowment or gift; now if there be any sin or state of sin which doth exclude grace, than there were many in jerusalem who had not sufficient grace: But concerning the true meaning of this verse, I shall speak more by and by.  
Obj. 2. This place is further objected to prove, that a man may resist his effectual calling if he will; Hemingius (de Grat. universali page 117.) argues to this end thus; Our Saviour faith, O jerusalem, how often would I have gathered thy children, etc. and thou wouldst not? wherefore if they would, they might have been saved; it is therefore in man's power to resist his vocation.  
Answ. First, if men might enjoy Heaven if they would, and wittingly and willingly run unto Hell, they are neither worthy of mercy from God, nor pity from men: But secondly, it is true, that it is not for any defect or want of grace on God's behalf, that many being called believe not, but the defect is in themselves; there is no defect properly in God, for his calling is sufficient unto all,; but that it is effectual to some and not to others, cometh of their own corruption and evilness of nature, which God taketh away and healeth in whom he pleases, and suffereth the rest to remain in their hardness of heart: Thirdly, there is a sufficient calling for all, when God offereth the external means of salvation, whereby all might come thereunto if they had grace; Now this calling may be resisted by men whom God justly leaveth unto themselves: There is also an effectual calling, when as God worketh inwardly by the efficacy of his spirit, drawing his elect, and of unwilling, maketh them willing to obey their calling: and thus only the elect are called, and this calling cannot be resisted, as appears by these words of our Saviour's, Many are called; namely, sufficiently on God's behalf; but few are chosen; that is, effectually called, as the elect only are: Now the first of these callings was offered to Jerusalem: Fourthly, that God's effectual and gracious calling of election cannot be resisted, is clear from Scripture; No man (saith the Apostle) hath resisted God's will: but as the Psalmist saith, Whatsoever pleased him, that did he in heaven and earth: whom it pleased God therefore to save and call by his grace they shall be saved and called, etc.  
In Doctor Jones his Commentary on the Hebrews, this clause is razed out, in the copy, page 283. But whose sins did Christ remit in his offering? The sins of many, not of all; Some deliver this peremptory doctrine, that he died as well for Cain as Abel, for Saul as David, for Judas as Peter: Indeed the distinction of the Schoolmen is not wholly to be rejected, that Christ died, quoad efficaciam, only for the elect, quoad sufficientiam, for all; yet properly to speak, he died properly for the sins of the elect, for the Scripture is evident, that the benefit of Christ's death reacheth to the faithful alone; to as many as believed in him, he gave this power to be called the sons of God; that whosoever believeth in him should not perish; the cup of the new Testament, shed for many; I pray for them, I pray not for the world; and do you think that he would shed his blood for the wicked of the world? If we will have any comfort by the passion of Christ let us examine ourselves whether we have any fruit of it or not; canst thou say with Job, I know that my Redeemer liveth; with Paul, I live, yet not I but Christ in me? then Christ was offered for thy sins, than all thy sins were nailed to his cross, and not one of them shall be laid to thy charge at the day of judgement. This may be a singular comfort to Gods chosen children: in many things we sin all, The just man falleth seven times a day; but here is our comfort, Christ hath taken away our sins; Cain cried out, my sin is greater than I can bear; we need not take up that lamentable cry, for Christ hath taken away our sins: O death where is thy sting? thanks he to God that giveth us victory through Jesus Christ, etc.  
Ibidem page 269. Many are called by the Word preached, but are not called by the Spirit, etc.   

34. Passages deleted concerning hearing God's word.  
In Master Wards Commentary on Matthew, written copy, page 235. this is expunged: The hearing of the Word is necessary unto the knowledge of God: It may here be objected, we can learn this knowledge nostro Marte, by our own reading and study, and comparing one thing with another, and therefore the preaching of the Word is not necessary. Answ. First, certainly by those means men may learn the principles of Religion, and the propositions of faith and obedience: Secondly, but the knowledge of God and Christ is a greater thing, yea a spiritual thing, which is only revealed from Heaven, Matth. 16. 17. which revelation Christ promises in the ministry of the Word, 2 Cor. 3. 6. Thirdly, they that know not the Gospel, are ignorant of the power, virtue and wisdom of God: and therefore the greatest Scholars in the Universities, and the wisest in the Court, or Temples, or Inns of Court, should hear willingly (without contempt, derision and scorn) the Sermons of the meanest Scholars or gifted Ministers (that are called by God to the work of the Ministry, as Aaron was) because in the preaching of the Word, God hath promised to make known his power, etc.  
Ibidem written copy, fol. 227. this is likewise crossed out.  
Quest. What is required here of no?  
Answ. First, we must take heed of all evil hearing, that is, restrain and keep our ears from wicked counsels, persuasions, allurements and provocations unto sin, Prov. 1. 10. Dout. 13. 1. etc. Xenocrates Amphotidus did rather choose to persuade children then men, because the manners of the men are so corrupted that he had no hope to perswade or prevail with them (Plutarch de Instit. liber:) but the children being free from evil habits, were more easily persuaded and drawn to embrace moral 〈◊〉; so the way for the ear to receive and entertain good words, yea Gods good Word, i● to preserve, keep and stop it from hearing all evil words whatsoever as much as in no lieth: Secondly, we must accustom ourselves to hear that which is good, Prov. 4. 20.  
Quest. How may we know whether Christ hath opened our ears and cured the deafness of our souls or not?  
Answ. First, some hear amiss; as for example: First, some dislike and distaste Sermons, either because they are so common and ordinary, or because they are sometimes something long: Secondly, some love not preaching, neither desire it, and therefore hear it with a great deal of tediousness and weariness: Thirdly, some desire it amiss, or affect it for some evil end, or base or by respect: Fourthly, some carp at the word they hear: Fifthly, some deride the word they hear: Sixthly, some hear only for some table-talk: Seventhly, some hear that they may learn by some wrested argument or other to maintain or defend their sins: Eighthly, some hear that they may be delighted, that is, they desire rhetoric, wit, eloquence, strong lines, near, acute, polished phrases, that thereby their itching ears might be tickled, and delighted, Ezek. 33. 32. but non delectent verba sed prosint, Senec. words should profit rather than please. Secondly, good hearing hath many properties whereby it may be known; as namely, First, an earnest desire to hear, as Act. 13. 42. like one who having been deaf desires the sense of hearing; Secondly, a renewed understanding when we hear, as Mary did, who pondered in her mind that which she heard: and this understanding of what we hear is so necessary, that chrysostom tells us, that the Deacon prayed for the Catechumenoi, that they might understand what they heard: Thirdly, a trembling and fearful heart, because we have offended our God, and so long neglected to serve him, and thereby have caused him to separate himself from us: Fourthly, joy and delight in the Word, Act. 8. 38, 39 & 13. 48. Fifthly, when the Word penetrates deep into the heart, making therein deep furrows: Sixthly, when we lay up what we hear as a treasure, hoarding it up against the time of need, Matth. 13. 52. never departing from the Word without some profit thereby: and Seventhly, meditating continually upon the Word of God, Psal. 119. 2. 3. Certainly if these things he in us in truth, we may then assure ourselves, that Christ hath begun to cure the deafness of our souls.   

35. Passages purged out against Gods Hardening and Obduration of men.  
THese clauses are expunged in Master Ward's Commentary on Matthew 11. ver. 25. 26. Quest. 2. Whom doth the Lord thus blind or harden? Answ. First, he blinded or hardened Pharaoh, Exod. 7. and why? first, because he persecuted and oppressed the godly, Exod. 5. and Secondly, because he condemned and despised the Lord and his Message, Exod. 5. 2. and Thirdly, because he drove away and banished Moses the Messenger of the Lord from him, Exod. 10. 28. And secondly, he hardened and blinded those who sought salvation by the Law, and not by faith in Christ, Rom. 9 32. And thirdly, those who defile themselves by wallowing in the filthy puddle of iviquity, Isa. 59 7. 9 Rom. 1. 24. 25. And fourthly, those who are drowned in sleep and overwhelmed in security, Rom. 11. 8. And fifthly, those who still retain the veil over their hearts, and abide in wilful and affected ignorance, 2 cor. 3. 14. And therefore if we desire that the Lord should discover the hidden mysteries of the Gospel unto us, and not hide them from us, than we must take heed of these things; to wit, First, we must take heed of persecuting or oppressing of the children of God: and Secondly, of concernning or despising either God or his Word: and Thirdly, of banishing or putting away from us his Ministers and Messengers: and Fourthly, of seeking salvation by works: and Fifthly, of sin, security, presumption and ignorance, etc.  
Ibidem written copy page 214. The Lord is active in reprobates two manner of ways; namely first, Praedestinando, by determining and appointing of them unto a just doth; but this is remote from our present purpose: Secondly, Obdurando etc. And a little after before Quest. 6. This last is most proper to our present purpose and institution, for if it be demanded, How doth the Lord blind the mind, or harden the heart? I answer, by not giving a blessing unto his Word, or not co-operating therewith or not enabling men to apprehend and conceive or understand the Gospel and the truths therein contained.   

36. Passages blotted out against Holidays dedicated to Saints.  
IN Master Wards Commentary on Matthew, written copy page 358. this sentence is expunged: The Papists hold, that Holidays may be dedicated unto Saints, for their honour and worship: as Christpromised this charitable work of Mary Magdalen wrought upon him should be recorded and remembered, whereby (say they) we learn; that the good works of Saints may be recorded to the Honour of Saints in the Church, whereof arise their commemorations and Holidays, Rhemist. annot. Matth. 25. sect. 1.  
First, the good works of Saints may be remembered to the honour of God, without their Holidays and commemorations; Christ instituted no holiday of Mary Magdalen, neither commanded any image of her fact to be made, but only a memory of her in the preaching of the Gospel: Secondly, we grant that christian solemnities may be kept as things indifferent, which the Church may retain or abrogate, as it shall seem best for edification, if they ●e not observed of necessity as a part of God's worship neither consecrated to the honour of Saints, seeing all divine worship is wholly to be reserved to God, and not to be given to any other. For times and seasons, the Scripture saith, the Lord hath put them only in his own power, therefore he only is to have the honour of them. Thirdly, what honour is due unto Saints, Saint Augustine showeth; Colimus Martyres eo cultu dilectionis & societatis, que in hac vitacoluntur sancti homines Dei, we do honour Martyrs-with the service of love, and fellowship as the holy men are honoured in this life; but it is not lawful to consecrate days and times to holy men living; therefore neither to Saints departed, for one and the same honour is due to them both. etc.   

37. Clauses obliterated, That we are Justified only by Faith in Christ, not by Works: That Justification may be lost, and that Works merit not.  
IN Doctor Clarks Sermons, page 282. l. 41. after that in Christ, should be only, that in Christ only, (we are justified) but only is blotted out, etc.  
Ibid. page 419. l. 29. after verse 8. should follow this excellent passage, which was expunged by the Licenser: Surely faith justifieth; faith ONLY; works have no doing in the work, in justification: Rome cannot prove it, non si se ruperit, if she disputes till Doomsday: but, that sola fides is not solitaria; faith never is alone, true saving faith, love is fast linked unto her, but in that act of Justification she intermeddles not, le's faith work it alone: Love is concomitant, not co-operant; fain would Rome wrest, (at least) but this from us, that works do save; if not justify, yet save; needs will she have them necessary to salvation, we yield them not that neither; some Lutherans do, but with that distinction, as we may yield it too, necessitate praesentiae, not efficienciae, works are where salvation is, but they are not cause of salvation; they are in salvando, but have not vim salvandi, all that are saved must have them, but not any are saved by them, etc.  
Ibid. page 419. l. 3. after our conversation, should follow these words, as we do out of the act of our Justification, etc. (viz. exclude works.)  
Ibid. page 443. l. 10. after these words, a far off, this clause is deleted: Justification by works; Saint James is flat for that; ex operibus justificatur homo: As for the distinction of declarative, it was but some Calumist that invented it, etc.  
Ibidem page 570. l. 15. these lines are expunged: The other part of the spirit's exposition of the blessedness of the dead, is the reward of their faith, for that is meant by these words, and their works follow them: Works (as often elsewhere) put by figure for reward, the reward of our faith is the salvation of our souls; not that faith merits reward, for faith too is a work, and works merit not; Christ says, the Kingdom of Heaven is a gift, Luke 12. 31. and we have it not ex facto, but ex pacto, not of doing aught, but of the Covenant; God hath promised it on his gracious promise, faith only is enabled to lay hold; and because it is the nature of faith to be operative to bring forth fruits, which are good works, it pleased the holy Ghost in his place, and many other to use the phrase here; It is, etc.  
In Doctor Featlies' Clavis Mystica, these clauses and distinctions were deleted: page 444. In this argument this grave and learned Divine expatiated through his whole discourse: of which I may say as Saint Peter doth of Saint Paule's Epistles; our beloved brother, according to the wisdom given unto him, thus spoke of these things (in divers passages of his Sermon) in which some things are heard to be understood, which that the unlearned and unstable might not wrest, as they do the sayings of the most orthodox Divines: I hold it requisite partly out of the writings of this most learned speaker, partly out of his own words in his private conference with me, thus to illustrate his meaning and to clear the truth, good works may be considered.  
First, in regard of the person, who is either, first, in state of grace; secondly, or out of it.  
Secondly, in regard of the cause: First, principal, the Spirit of God. Secondly, instrumental, the faculties of the soul and organt of the body.  
Thirdly, in regard of their adjunct: First, either as they are considered alone by themselves. Secondly, or together with the merits and intercession of Christ.  
Secondly when we speak of the appeasing of God's wrath, God may be considered either, first, as a Judge; secondly as a Father.  
Thirdly, wrath may be appeased two manner of ways: First negatively, by subtracting the fuel thereof. Secondly positively, by extinguishing, as it were, the flame thereof, with something else cast upon it.  
According to these distinctions, the truth in this point may be delivered in these succeeding insertions.  
First, no work done by any person out of the state of grace, produceth any of the effects above mentioned.  
Secondly, works done by men in state of grace, as they proceed from themselves, are not without some slain, nor are they simply approved of God, but in some respect only.  
Thirdly, the good works wrought through the help of grace, if they be considered by themselves, without relation to Christ's merits and intercession which covereth their imperfection and giveth them efficacy and a prevailing power with God produce none of the above named effects.  
Fourthly, works done by men in grace, as they proceed from God's Spirit, and are improved by the merits and intercession of Christ, are the means and secondary causes of procuring unto us temporal and spiritual blessings.  
Fifthly, God's wrath, as he is an angry Judge, can be appeased by nothing but by the blood of Christ and his infinite sacrifice, which alone satisfieth his justice.  
Sixthly, the anger of God, as he is a Father, and sometimes severely chasteneth his children for their unthankfulness and other sianes, may be so far appeased by them, that he will take his scourage from them, and bestow new favours upon them; this anger may be appeased both privately, by breaking off their sins, and thereby taking away the cause of his displeasure; and also positively, by fasting, prayer and Almsdeeds; to conclude, as the fly in Martial, upon which there fell a drop of Amber and enclosed it, grew to be precious, and was sold at a high rate, not for the flies sake, but for the Ambers; so the good works of God's children, which of themselves (especially so far as they proceed from them) are of little worth, yet considered, quatincta sanguine Christi, as Beza speaketh, as died with Christ's blood, and covered all over and melosed in the Amber of his merits, become precious in the eyes of God, and are in a fair sense and construction, both placatoria and improtatoria,  
In Master Wards Commentary upon Matthew, written copy page 259. this passage is expunged: Matth. 13. 20. 21. The stony ground, etc.  
Obj. Bellarmine (de justif. lib. 3. cap. 14.) produceth these two verses to prove, that faith and the grace of justification may be lost; arguing thus; these receive the word with joy, but they have no root; yea for a while believe, but in the time of temptation fall away; and therefore faith may be lost; for they had faith because they believed, they believed the Word of God, and yet fell away.  
Answ. The Text expounds itself, they had no root, and they believed but for a while, therefore they had no true faith, for true faith is not without root as appears by Saint Paul's prayer for the Ephesians, 3. 17. I pray that Christ may dwell in your hearts by faith, that being rooted and grounded in faith etc. and therefore true faith hath a root.  
Ibidem on Matth 5. 7. written copy page 60. 69. this sentence is dashed out.  
Qu. Why may not we ascribe some merit unto our works?  
Answ. Because that were to derogate from God and his good will, who so graciously invites us to come and buy grace of him without money or money worth, Isa. 55. 1. and therefore we must not expect nor exact the reward of glory as a due debt unto ●s from God for our works, as Saint Elzear●us did (Staplet. aestist. fol. 141. initio) who upon a certain day refusing to accept of a Scarlet robe, and an 〈◊〉 of gold which were offered unto him when he entered into his chamber, poured forth this pharisaical prayer unto God: Ta mihi Domine Deus in paradiso debes contum auriuncias & duos pannos coxincos: O Lord remember how thou art indebted unto me (when I come into Heaven) two Scarlet robes, and one hundred ounces of gold: Thus Papists proudly arrogate much unto themselves, and derogate greatly from God both in their prayers and opinions; but let the opinion of the Protestants be, that blessedness is derived unto them from the mere m●rcy and free favour of God, and let their prayers be, that the Lord would be graciously pleased to count them worthy of this blessedness (2 Thes. 1. 11.) and that they may find mercy of the Lord at the last day, 2 Tim. 1. 18.  
Obj. Will not this hinder and discourage men from working, to remember that all their works merit nothing at God's hands at all?  
Answ. It is so far from hindering that it furthers, so far from discouraging, that it encourages; so far from lestening that it increases; and so far from extinguishing that it inflames our desires and endeavours to be rich in good works, etc.  
Ibidem on Matth. 5. 18. page 96. this is castrated: Your good works: The Papists produce this place to prove the works of the righteous to be perfect, and Bellarmine (lib. 4. the justif. cap. 5.) argues thus; The Scripture calleth the works of the righteous absolutely good works, as in this verse (that they seeing your good works:) But if all the good works of the righteous be mixed with mortal s●nne, than they are rather to be called evil then good works: This he proves from another (viz. ex Areopag●a quarto de divinis nominibus, Quia malu● dicatur opus absolte nisi integre sic bonum: because except a work be perfectly good, it is absolutely called evil: First, this phrase works are absolutely called good, is Amphibola and doubtful, sometimes signifying the works which are good, simple; and sometimes those which are good in part. Secondly, works are called good, either first, indefinitely, as they are commanded in and by the law; or secondly peculiarly, as they are performed by some singular persons; as it is one thing to desire virtue in general and another the virtue of Alcihiades or Socrates; as it is one thing to commend learning in general, another the learning of Plato or Cicero: so it is one thing to speak of good works in general, another of the good works of Peter, John or Paul.  
Thirdly, these things premised, we grant, that works are absolutely called good taken indefinitely and as they are commanded; yea this verse proves it, which speaks not of works done by any particular person, but of those which men ought to do; there is none of sound judgement can deny or doubt, but that we are so debtors unto the Law, that we ought not only to begin, but also to perfect that which the Law prescribes as perfectly good, and in all the parts thereof absolute; but he were of unsound judgement that hence would conclude, because it is our duty to do it, therefore we do it, for Saint Paul confesseth, that he doth not only the good which he ought, but which he would do: Thus I say, if we consider the works as they are enjoined, it is true that they may be called absolutely good; but if we understand particularly the works of this or that man, than we deny that ever the Scripture calls them absolutely good, neither doth the Cardinal prove this, because (as was said before) this place speaks not of what is done, but of what ought to be done, Chamier, T●n. 3. fol. 360. 1. 2. 3. the Imperfect. Op. lib. 11. cap. 23.  
Fourthly, our work which we do are called good in Scripture; Non secundum perfectam justitiam, sed hanc quae bumanae fragilitati competit (Hier. Dialog, 1. Contr. Pelag.) not according to perfect righteousness, but as it is agreeable to our humane frailty; or, they are good in part, though not perfectly. Becanus yet urgeth this place for the proof of this opinion of perfection of works; disputing thus: The Apostles are commanded so to shine before men, that they may see their good works, and glorify their Father which is in Heaven: But how shall men see their good works, if they all be damnable? or how shall their heavenly Father be glorified, if all they do be contaminated and defiled with sin? Answ. We must distinguish between humane and divine judgement; men see men's works as they are outwardly, and can go no further, they only perceive what is obvious to their senses, and can neither see the heart, nor know whether that which is done be done according to all the circumstances that are required thereunto. Now true righteousness is proper unto the heart, and it is the circumstances that make the work more or lesser, good or bad: and therefore although men see the good works of the righteous, which outwardly they show forth and glorify God for them, yet it follows not hence, therefore those works are in God's sight perfectly good, etc.  
Ibidem fol. 185. this is crossed out: The moral law was a bond of salvation unto Adam Rom. 2. 13. and of death, Gal. 3. 10. but is now abrogated by Christ, in regard of the conditions, we being now justified only by faith.  
Ibidem on Matth. 12. ver. 27. written copy page 251. this discourse is obliterated: By thy words thou shalt be justified.  
Quest. What is the matter or material cause of our justification?  
Answ. First, some say that the only act of man's heart in believing is the matter of it. Secondly, some say that partly faith and partly Christ's obedience is the matter of our righteousness. Thirdly, some say that the works of the law done by man, are the matter of our righteousness. Now all these three opinions are sufficiently refuted by Master Forb's of Justification, cap. 22. page 77. to whom I refer the Reader. Fourthly, we say that only Christ in his obedience, is the whole matter of our righteousness, and that nothing in Heaven or in earth, in man or without man, is the matter of man's righteousness before God, except only Christ; this being amply handled and proved by Forbes, cap. 23. 24. and his book being in English and easy to be had, I refer the Reader thereunto, etc.  
Ibidem written copy page 68 this is crossed out by the Licenser:  
Thirdly, the Lord having converted and regenerated us, we are only able to bring forth good works, for non precedunt justificandum, sed sequentur justificatum, Aug. good works march not before as causes of our justification, but follow as fruits or signs of our sanctification, etc.  
And page 336. Answ. 1. They (good works) are the way and means unto this Kingdom, but I do not give or grant this and that; First, because that which is but only a means, is not at all a sufficient cause: and Secondly, because if we should grant this then the Papists would have what they desired; for they say, that good works are necessary to salvation. Non modo necessitate presentiae, sed necessitate efficienciae, Bellarm. de Justific. lib. 4. cap. 1. The way which leads to London, is indeed a means of coming to London, but not the efficient cause, Neque enim facit sed patitur, ut quis veniat Londinum; for when a man comes thereunto, the way doth nothing but only suffers, and therefore ●he way thereunto is more rightly called causa sine qua non, Parens s. fol. 848. b. etc.  
In Doctor Jones his Commentary on the Hebrews, page 58. these clauses are purged out: By grace you are saved, not by works; any kind of way, let us not part stakes with the Lord, and give half to ourselves, and half to the Lord, as the Papists do.  
Page 208. Our best works are defiled with sin, saith the copy; too often defiled, saith the Licenser, etc.  
Page 247. Our praying, preaching, hearing of Sermons, and best works are unprofitable to bring us to the Kingdom of Heaven; they may be seals of our election, but no causes of our salvation.  
Page 253. The old Covenant depended on working; do this and live; the new requireth nothing but faith, etc.  
Page 339. Here we may behold what reckoning is to be made of the works of the unregerate, though they seem never so glorious to the eyes of the world: God sets not a straw by them, no more than he did by the sacrifices of the Pagans; nor their works be not meritorious, because they proceed from an heart void of faith: yet they affirm them to be good works, and such as please God: truly they be as pleasing to him as the sacrifice of Cain was, they are no better then fine glistering sins; they want faith, therefore they cannot please God; nothing that we do without faith hath any acceptance with God: It is said of the ancient Israelites, that the Word profited them not, because it was not mingled with faith, nor sacrifice; in the time of the Law nothing was good unless there were salt in it, so no work is good if it be not seasoned with faith; therefore let us entreat the Lord to give us a true faith in Christ, that so our spiritual sacrifices may be accepted of him.  
And page 410. though the blind Papists will not see it, but we affirm, that our best works are defiled with sin; our preaching, our praying, our giving of alms hearing of Sermons, yea martyrdom, which is the most glorious work of all, may have some contagion of sin in it, our bearing of sickness may have some infirmities, we may curse God in it, as Job's Wife persuaded him to do: and if God should mark what is done amiss, who could stand? But here is his goodness, he saw a lie in the work of Rahab, yet he commends it for a good work; he seeth imperfections in all that we do, yet he passeth them over, and because we be in Christ, he accepteth of that we do; as a child may fail in doing his father's errand, he may fail in some circumstances; yet because the substance of it is done, the father praiseth him; so will our heavenly father us; well done thou good and faithful servant; therefore let this encourage us to well doing etc. And page 101. We are not to seek salvation by the observation of the Law, as Papists do.   

38. A Passage expunged against the Church's Infallibility.  
IN Master Ward's Commentary on Matthew page 294. this is deleted.  
Object. The Doctrine of the Church is in all things infallible.  
Answ. First, this was a personal promise, made only to the Apostles, and so cannot be extended to all the Church, if we will speak according to the words properly, according to their immediate sense.   

39 Passages deleted against the Impositions, Tyranny and Dissimulation of Kings (see Arbitrary power, etc. page 289.)  
IN Doctor Clarks Sermons, page 224. instead of legal imposts, the Licenser hath put, peaceable imposts.  
Ibid page 225. instead of Subjects are not Tributaries, the Licenser hath altered it to, good subjects need not to be Tributaries, etc. And instead of not that in Samuel, he puts, if not that in Samuel.  
Ibidem, after jus Regis, the Licenser hath blotted out these words; A plea abused to corrupt good Kings. Ibidem, Not Samuel's Tollet, is made, If not Samuel's Tellet.  
Ibidem page 336. l. 4. these words, at all, are added by the Licenser, and these that follow; Or if you will, not lawful in a compulsory way, but in a consultory: it wils due respect and discretion: The Author wrote thus; Kings are uncontrollable; who will say (saith Job) to a King thou art wicked? that shows that it is not safe to censure them, not 'tis not lawful, men may do that they dare not do, etc.  
And page 452. after unto another, this is expunged; It was a King, a most Christian King, that taught his son happily all the Latin that he had, Qui nescit dissimulare, nescit regnare, he cannot reign that cannot feign, etc.  
In Master Wards Commentary on Matthew, page 145. written copy, this sentence ●s expunged: Subjects are not actively to obey Kings, when they command what God forbids in his Word.   

40. Passages deleted, that the Law of God is possible to be fulfilled by men, as the Papists hold; and That men are damned for Original sin as well as Actual.  
IN Master Ward's Commentary on Matth. 11. 5. page 227. this is obliterated.  
How is the fulfilling of the Law impossible?  
Answ. First negatively, not because the works therein contained in their own nature transcend the power of the mind or body, or Organs; for man in Paradise had strength enough to obey the whole Law, and the Saints in Heaven do perfectly fulfil it. Secondly affirmatively, the Law is impossible for man to fulfil: First, the judgement of the mind is so depraved, that we know not how to do any spiritual or moral work aright, so as we ought to do it: and Secondly, because the affections are so corrupted, that we are not able to govern them, or to curb or restrain the malice and depravation of them.  
Quest, 2. Why are so many, or any damned perpetually?  
Answ. Not only for their actual sins, but even also for their original corruptions, and depravation of nature, Ephes. 2. 1, 2. for sinners shall be beaten with stripes, and with more stripes, Luke 12. 47. etc. that is, First, they shall have plura verbera, more stripes, and more grievous torments in hell for their actual sins. But Secondly, they shall also have verbera, stripes, eternal condemnation and torments (though not equal with the former) who never committed actual sin, but only died in their natural estate, their original corruption not being washed away by, or in the blood of Christ.  
Observe. Secondly, by grace in Christ we are enabled to walk in the ways of God, and to work his work, for Christ doth give unto all those whom he calls power (in some measure) to obey him; for he gives not only velle, power to will and desire, but also posse, power to do that which he commands, Phil. 2. 13.  
Quest. 3. How doth this appear, for none seem (and that especially to themselves) more weak than the children of God?  
Answ. It most evidently appears by these particulars, viz. First, because we are called unto the glory of God, Phil. 2. 15. etc. and to hold forth the Lamp of a pure life, Mat. 5. 16. and therefore certainly those whom God calls, shall from him receive grace and power to perform good works. Secondly, because Religion is the pathway to Heaven, and therefore undoubtedly those whom the Lord calls unto that inheritance he will enable in some measure to walk in the ways of Religion, and to give unto him religious worship; read Deut. 5. 33. Josh. 22. 5. Mat. 3. 8. 10. & 7. 20. Luke 11. 28. Rom. 2. 7. Gal. 5. 16.  
Thirdly, because Christ (unto those whom he calls) gives the holy comforter, even a bright shining light, whereby we are assured of the love of God; which love of his worketh a threefold effect in us; namely, First, it makes us love the Lord again, and to return love for love; and although we cannot love him in that measure and degree that he loveth us (his love to us being perfect, ours to him imperfect) yet we labour and desire to love him above all things in heaven and earth: Hence secondly, we desire to do all things which are pleasing unto him yea and to perform them cheerfully and with delight. Thirdly, the love of God of the holy spirit which assures us thereof, doth teach us how to obey God; namely in sincerity of heart, yea with our whole heart and life, and that for the Lords sake only, not for any base or by ends of our own; and in faith, hoping that our works shall be acceptable unto God for Christ's sake, etc.  
Ibidem on Matth. 19 18. page 289. manuscript Copy, this discourse is purged out by the Licenser.  
Quest. Whether is the moral Law of God possible to be kept, or perfectly to be obeyed with, or by an actual obedience?  
Answ. First, the Law is possible to be obeyed, in regard of that relation which is betwixt our nature or out mind, or the faculties of the soul, and the actions themselves, which are enjoined in the law, for whatsoever is commanded in the law, whether internal or external, may be performed by the faculties and parts of our bodies and souls; yea the obedience which is there required of us is to be performed by those faculties: The Lord in his law doth not require of us impossibilia, impossible things; either first, in se, in themselves; or secondly, respectu facultatum, in regard of the faculties of the soul; that is, the Lord in his law doth notcommand us to raise the dead, or to remove mountains with, or by our words, for these are impossible things in themselves for us to do; neither doth he command us to fly in the air or to walk upon the water because these are impossible in regard of us and our faculties; but he commands such things as our faculties are capable of.  
Secondly, the obedience of the law is impossible in regard of some circumstances; that is, first, respectu extentionts, in regard of the extension; for first, although we might perform some one particular action commanded in the law, yet not all and every such action which is therein enjoined, and yet this the law requires of us: and secondly, although we might perform some one action or other, which the law enjoines, yet we are not able always to abide firm and immovable in this our obedience, and yet the Lord threatens us with a curse, if we both do not do all, and abide therein always, Gal. 3. 10. and thirdly, although we might perform many duties which the law commands, yet we could not perform them all always in that sufficient degree, and ample, and perfect measure which the law enjoins; and thus Andradius himself confesseth, that the first Commandment cannot be kept, we cannot love God in that manner, measure and degree which the law commands.  
Secondly, respectu intentionis, in regard of the intention, because we can do nothing with a perfect mind, for whatsoever is not of faith is of sin, Heb. 11. 6. and therefore without saith, no true or acceptable obedience.  
Thirdly, respectu infirmitatis, in regard of the infirmity of our nature, because all the gifts and faculties of our nature are vitiated and corrupted, Job 4. 8. 19 & 15. 15. 16. Rom. 3. 10, etc. Psal. 14. 12. chrysostom (sup. Matth. fol. 614.) saith That by nature we are blind, lame, taken with the palsy and incarcerated, and therefore no wonder, Legem non esse possibilem, if the law be impossible unto us.  
Quest. 2. Is not this unjust for God to require of us that which is impossible unto, or for us to do?  
Answ. No not at all: God may justly command a blind man to walk, if his blindness come from himself: if maliciously, he hath plucked out his own eyes: A man may justly require his debt of a Prodigal: Rent is due unto the Landlord, though the Tenant have wasted all his estate and substance; and God may justly require that obedience of us, which once from and by him we had power to perform, although now by our sins we have lost that power.  
Quest. 3. What may we learn from hence?  
Answ. First to acknowledge that the duties enjoined by the law are possible in themselves; and Secondly, that they are become impossible unto us by sin, and the infirmity of the flesh, Rom. 8. 3. and Thirdly, to confess that God is true, and we liars, he just, but we wicked.  
Ibid, on Mat. 11. 29. The Papists generally object this place to prove the possibility of the laws fulfilling; What is this light burden and sweet yoke (say the Rhemists) but the Commandments of God? and therefore they are possible to be kept, Bellarmine de justific. lib. 4. cap. 11. and Vasques, and Alphonsus, and Salmeron, and the Trent Council: and Becaws urgeth this place to prove, that actual obedience to the whole law is not only possible, but also very easy to the regenerate and justified person: They argue thus:  
That burden which is light may be carried without shrinking under it, that yoke which is easy is worn without pain, and those Commandments which are not burdensome, may be observed without difficulty: But such is the moral law, My Yoke saith Christ here, is easy and my burden light; therefore the moral law may be easily observed.  
I will for the satisfying of this Objection, give only a double answer, viz. First answer to the point which they endeavour to prove, and then to the place which they allege for their proof.  
First, to the substance or matter, or subject matter of the Objection, viz. That the law is possible and easy to be observed by the regenerate: I answer; the law of God is impossible to be kepr in such perfection as God requireth, and therefore no man can be justified by the works of the law, Gal. 2. 16. & 3. 11. Here observe these particulars, to wit, First, the old Pelagians did wrest this and the like places for this end, to prove the possibility of the fulfilling of the law, as appears by Hierom (advers. Pelagian lib. 1. cap. 1. & lib. 2. cap. 2. & 4.) and Augustine (de Perfect. Justific. contra Coelestium, & de Natura & Gratia contra Pelagian cap. 69.) and therefore we may note by the way, from whence the Papists and those amongst us, who hold this erroneous tenet, took or learned it, etc.  
Ibid. on Mat. 19 21. If thou wilt be perfect, etc. this is purged out; The Papists hold that a man may perfectly obey, and fulfil the Law of God, and for the proof hereof argue thus. If a man may do more than the Law requires, then certainly he may do as much. But a man may do more than the Law requires; therefore he may do as much. The minor Bellarmine proves by the example of this young man, who telling Christ, that he had observed all the Commandments, and that from his youth, our Saviour bid him do one thing more, and then he should be perfect (if thou wilt be perfect, go sell that thou hast and give it to the poor, and follow me.) Now if the young man had done this. he had done more than the Law required, in as much as whatsoever the Law required he had formerly observed, as he said himself; Hac omnia servavi a juventute, All these things have I observed from my youth up etc.  
First, this word More, may two manner of ways be understood; namely, either, first simply it signifies something which is not commanded; and in this sense the consequent is naught, viz. if a man may do any one thing which is not enjoined by the Law, than he may do any thing which the Law enjoins and commands; this follows not, for it is not necessary that that be done which is commanded, because something is done which is not commanded: as for example, the Son which was bidden to go into the Vineyard, went not, and yet might at that time be doing some household work. Adam broke the Commandment given unto him, and yet sewed figge-leaves to cover his shame, which he was not commanded to do. Secondly, this word More may signify some good thing over and above that which is commanded in the Law, or, after the fulfilling of all these things which are prescribed in the Law, to do over and above some other good work which is not prescribed. Now in this sense we grant the Major, but as absolutely fall we deny the Minor, viz. That a man may perform whatsoever is commanded in the Law, and other good things besides which are not commanded. For there is no good thing at all beyond that good is commanded in the Law; otherwise the Law should not be perfect, which is false by the very letter of the word, Psal. 19 7, 8 9 yea those things which are not contained in the Law, are in themselves neither good nor bad but indifferent; and where they are made good, it is by those things which are in the Law. As for example, to Fast is not in itself a moral good work, but it is good if it be done for the love of God, and for the hatred of sin, or both, which are commanded in or by the Law. And therefore it is utterly false, That a man may perform a greater good work then the Law enjoins. Secondly to the proof of the Minor, we answer two things: first, the young man speaks of a part not of the whole Law; that is, of the second Table, not of the first, as appears by the text: He demands of Christ, What he must do to be saved? Christ answers, keep the Commandments, verse 17. He demands again, Which? Christ answers, These, ver. 18. and recites the precepts of the second Table only; whereunto the Pharisee replies in this sort; all these precepts (viz. of the second Table) have I kept from my youth. Now suppose a man could absolutely and perfectly fulfil the second Table, yet it follows not therefore he fulfils the whole Law, for he may fail in his duty towards God; and he only fulfils the Law, who performs his duty absolutely both to God and Man. Secondly, the Cardinal plays the Sophister, committing the fallacy, called petitio principit, taking that for granted which is to be proved, viz. that the young man kept the whole Law, for without proof we neither can nor may believe it, either upon the Jesuits or Pharisees word: We (I say) do not believe the testimony of this vain young man touching his own righteousness, who boasted of keeping the second Table in the outward duties thereof, when as yet he wanted inward charity towards his neighbour, and love towards his God; He avouched that he had kept all perfectly, and fulfilled that Commandment, Thou shalt love thy neighbour as thyself: and thereupon is so bold as to ask Christ what lack I yet? Christ to convince him of his pride and wants, puts him thus to the trial, If thou hast such perfect charity towards man, then certainly if God command thee to bestow, not a part, but all thy goods upon the poor, upon promise of better things to thyself, thy duty unto God, and thy singular charity unto men will make thee do so; Go then sell all that thou hast and give to the poor, etc. upon which special command his covetous mind shows itself: nay, it is plain, he loved not his neighbour so well as his riches, neither is so dutiful to God, or charitable to the poor, as for either of their sakes to part with his possessions; by which he proclaim his heart to be full of covetousness, and void of faith in God and true charity towads his neighbour; and consequently was far from the observation of the whole Law.   

41. Passages deleted against the Constancy of God's Love and friendship to his Children.  
IN Doctor Jones his Commentary on Heb. 4. 16. page 141. this is razed out: A friend is borne for adversity, & will be a friend when we need him: he is a friend indeed that keeps with us in a time of need: such a friend is God Almighty through Jesus Christ; be will help us at our need in this life, and at the length, take us up into that place where we shall need nothing any more. Strange, that such a passage should be obliterated as heterodox.   

42. Passages expunged against the Popish Mass, Transubstantiation, adoring the Host.  
IN Doctor Clarks Sermons, page 155. l. 4. this is blotted out by the Licenser: I think indeed we prosper never the better for the Mass, never came blessing upon Israel by Baal's Priests, etc. Admirable that such a passage as this could not pass our Presses without a purgation, unless the resolution of these Inquisitors were to usher in Mass and Masspriests again without opposition.  
In Mr. Wards Commentary on Matthew, p. 179. there is this deleatur: There is a satisfaction to God of atonement, which is unwarrantable, because Christ by his death hath done this; hence than the Mass is an abomination, not an oblation, Heb. 10. 18.  
P. 339. Thirdly, we know not how to serve God aright, nor when we do well; so the Papists being ignorant of the way unto salvation, sometimes run unto the Mass, sometimes undertake some long and weary pilgrimage, sometimes flee unto the Pope's Bulls, sometimes enter into divers Orders of Monasteries, and sometimes hope that they shall be helped our of purgatory: thus staggering like a drunken man, too and fronot knowing what way they should take to come unto Heaven, and therefore who will deny but great is our blindness? etc.  
In Doctor Jones his Commentary on the Hebrews, chap. 9 ver. 28. these notable passages are purged out, page 282. This Chapter may well be called the cutthroat of the Mass; it is strange that the Papists reading it, are not ashamed to uphold that Idol; for as no man dies but once, so Christ was to be offered but once for the expiation of our sins: It is the most gross and fantastical assertion that ever was heard of, most repugnant to Scripture and reason.  
First, Heaven must contain the body of Christ till all things be fulfilled: Ergo, it cannot be on the earth.  
Secondly, if the bread that Christ gave to his Disciples, were turned into his own body, he must of necessity have two bodies, the one held in the hand of the other. Their distinction of a bloody and unbloody sacrifice will not serve the turn, for without blood there is no remission of sins: and if his body were offered for our sins in the Supper, then why was it offered after on the Cross? either it was a perfect oblation, or imperfect; if they say imperfect, O horrible blasphemy! if they say perfect, then why was not another made? for as bono nil melius sic perfecto nil perfectius. The Apostle calls the Gentiles fools, professing themselves wise they become fools; for they turned the similitude of the incorruptible God into the similitude of Beasts, Birds and creeping things; much more may we call the Papists fools, that turn the similitude of God into the similitude of a piece of bread: If the Egyptians are worthily to be derided for worshipping a Cat for God, then justly may we laugh at the Papists, for worshipping a wafer cake for God: If the Angel in the Revelation would not have John to worship him, O do not so, worship God, how much more doth it grieve the Angels to see a piece of bread worshipped for God; wherefore let us spit at this abominable sacrifice, and never give entertainment to it: Doctor Taylor was angry with the Priest that began to say Mass at Hadley in Queen Mary's days; thou Devil, who made thee so bold as to enter into this Church of Christ, and to profane it with this abominable Idolatry; the people pulled down the Altar; you that have been seasoned with his wholesome doctrine, tread in his steps: Let no Masse-monging Priest, that will take upon him without Commission to offer up Christ forty or a hundred times, be admitted into our Church; remember that Christ can be but once offered to take away the sins of the world. The deleting of such a notable passage as this, discovers a professed design to bring in Popery among us again, without the least opposition: But this is not singular, but seconded with others.  
Ibid. page 305. Whereas they say the Mass is but a commemorative and applicatory Sacrifice, to bring to our remembrance the sacrifice on the Cross, and to apply it to us; that needeth not; a sufficient commemoration and representation of it is to us in the Supper, 1 cor. 11. 26. and it is applied to us by faith, Rom. 3. 25, 26. Act. 18.  
Page 244. No mortal man can offer up Christ, as the popish Priests blasphemously presume.  
Page 292. Here we have a club to beat down the Mass.  
Page 417. If the Martyrs in Queen Mary's days, would have gone to Mass, if they would have acknowledged Mass with mental reservation to themselves, the real presence of Christ in the sacrifice, they might have been delivered; but they would not; they had rather have irons on their legs, than the intolerable burden of an evil conscience in their souls; they had rather have bodies in prison than souls in prison; they had rather endure the pains of a material fire for a time, than the torment of hell fire or ever; this was greatly to be admired.  
Page 418. We may scoff at the Idolatry of the Papists; a woman said unto a Priest in Queen Mary's days, that came to buy a Capon; man canst thou make God Almighty, and canst not make a Capon?  
Ibid. page 263. When Christ saith, do this in remembrance of me, If the Mass be a remembrance of Christ, as they say it is comemorativum sacrificium, then Christ is not there himself.  
P. 270. Obj. although Christ's death was necessary, for the full confirmation and accomplishment of the New Testament, yet it was begun to be declared in the sacrifice of his last Supper, Matth. 26. 28, whereby it is plain, that the blessed Challis of the Altar hath the very sacrifical blood in it that was shed on the Cross, in and by which the New Testament was dedicated and doth consist. Answ.  
The New Testament was ratified by the blood of Christ at his death, as appeareth by the whole discourse, for the Testament is of no force till the Testator be the dead: Ergo it could not be ratified at all by the Sacrament of his blood.  
Page 291. there are sixteen lines crossed to the same matter, that the Mass is no commemorative nor propitiatory sacrifice, and may well be spared.  
Judge then by these purgations, what was intended by this Arch-Prelate and his confederates.   

43. Passages blotted out in defence of Priest's marriage.  
IN the Sermons of Doctor Clarke page 205. after as our Apostles, this is obliterated; The Papists except, that marriage is a clog to Christians, and an encumbrance to the practice of religions duties; Saint chrysostom controls that; it is (saith he) no hindrance unto heavenly things, yet doth the Pope condemn it.  
And in Master Wards Commentary on Matthew, fol. 1. this is deleted: Honourable marriage is to be preferred before dishonourable whoredom: and therefore, ex ungue Leonem, we may easily conjecture without breach of christian charity, what to think of Popery, that to all or any of their Clergy doth allow a dispensation for fornication, but denies unto them the lawful remedy of marriage.  
In Doctor Jones his Commentary on the Hebrews, chap. 12. v. 14. this is deleted: Saint Paul strains holiness to marriage, this is an holy bed, Heb. 13. 4. men may be holy and honest men though they be married.   

44. Passages dashed out, that the Virgin Mary was not without sin, original and actual: broke not the Serpent's head: is not to be prayed to, etc.  
In Doctor Clarks ninth Sermon of the Nativity, these words are deleted: there's a woman too, Papists say: without sin, Christ's Mother; for her, why calleth she then her son her saviour? etc.  
Ibidem page 338. l. 20. after never any son, should follow, One woman only is exempt from sin, but only by the man of sin, etc.  
And p. 336. l. 20. after the right Puritan, the Licenser hath deleted these lines: 'tis a hard posse that never comes in esse, if one may live without sin, 'tis marvel never any did; still they urge Christ's Mother; she lived without sin, was borne without it, some say conceived without it too: that they say is not de fide, and indeed it is not fit that every John Duns should increase the Church's creed, for he was the first that forged that paradox: But if Christ's Mother, why not his Father too? was he not the son of David? then had the Psalmist spared this speech, and I my pains at least in this point; he might have in the people's name said, our sin, not my sin; in earnest sooth, the Papist must correct Magnificat, or grant our Lady was a sinner; for calleth she not her son her saviour? My spirit (saith she) rejoiceth in God my Saviour; Christ was called so, the Angel saith, because he should save his people from their sin; Christ was not Mary's Saviour if Mary had no sin.  
In Doctor Jones his Commentary on the Hebrews, chap. 11. v. 32. page 414. this sentence is blotted out: the Virgin Mary had him in her womb that had no sin, yet she had sin in herself, and was reproved by our saviour.  
And page 292. after will be like God, this clause is blotted out: Pardon the Papists that mount Christ's Mother above the Angels; she hath deserved it, she bore God, 'tis fit she should sit beside her son: Mater jube filium, she may command him too; Schoolmen were not first founders of this pride, 'twas long before them, what Gods propriety.   

45. Passages expunged against Popish Monkery Vows, Stews, and Incontinency of their Monks and Clergy.  
THese clauses are deleted in Doctor Clerks Sermons page 341. with Papists Oratio, is Aratio, they work as at the Plough; men pray almost all day, Monastery rise in the night too.  
Ibid. page 371. What meant that Monk that said Rominizare, was Sodomizare, Rome was turned Sodom, the whole city.  
Ibidem, page 218. Answ. 1. But the Monkish life is not persecution (except thus, because the Locusts, which are no other but Monks and Friars) Revel. 16. do bite and sting like Serpents, that is, do secretly wound men's consciences. And four lines after An. 3. All go not to Christ that come into Monasteries, but rather go from him; they living after another rule than Christ's, 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 Gospel, as though Christ's rule were not sufficient.  
And page 309. Thirdly, so the Papists being ignorant of the way of salvation, sometimes run unto the Mass, sometimes enter into divers Orders of Monasteries, staggering like a drunken man, too and fro, not knowing what way they should take to come into Heaven.   

46. A Passage crossed out against mixing the Sacramental wine with water.  
THis clause is purged out in Master Ward's Commentary on Matthew page 380. Wine and blood cannot be both in the Sacrament corporally and substantially, as the Papists teach: It is controverted between us and the Church of Rome, whether the Wine in the Lord's Supper be to be mixed with water, or pure Wine to be administered? and they say it is to be mixed with water; and we deny not, but that of ancient times, in hot Countries, especially where their Wine was strong, they used to mix water with wine in their common drink, and thereupon so used it in the Sacrament: but now to put water into the wine at the Sacrament, when it is not ordinarily so used or drank, we hold it to be an Antichristian custom, and contrary to Christ's institution, as appears by this argument; Christ in his last Supper gave wine and not water to be drank, for he calleth it, the fruit of the Vine, which is wine and not water, Matth. 26. 29. etc.   

47. Passages purged out concerning the Ministers doing their duty in Praying, frequent Preaching of the Word, the people's diligent hearing of the Word preached, etc.  
IN Master Ward's Commentary on Matthew page 41. this clause is obliterated: Mending their Nets.  
Quest. What is observable in these Nets?  
Answ. Note here two things in them, viz. First Led, that is, the ponderous denuniiation and menaces of the law: Secondly, Cork, and that is the sweet and comfortable promises of the Gospel, teaching us, that the preaching of the Word should be fitted to the capacity and disposition of the hearers, and that in a threefold regard; as first in regard of the time, it must be preached in season and out of season, 2 Tim. 4. 2. and secondly, in regard of the object, to every creature, Mark 16. 10. etc. thirdly, in regard of the manner, milk must be given to Babes, and strong meat to men; the weak must be strengthened, the obstinate reproved; the ignorant instructed, the erroneous reduced into the way of truth, and the wicked reclaimed from their evil ways.  
Quest, Wherein must the Preachers of the Word, principally labour in the preaching of the Word?  
Answ. In these two things: First, to sink to the bottom the Net with the weight of Lead, by diving, penetrating, sounding and descending into the entrails, bowels and lowest vaults of the heart, because otherwise they cannot catch those who are hid and drowned in the mud and earth; they must reveal and make known the wrath of the Lord against all iniquity and wickedness of men (Rom. 18.) that sinful men by flying from, and forsaking their sins, may avoid the wrath of God.  
Secondly, when they have truly humbled their hearers with the judgement pronounced and denounced against them for their sins, they must then raise them up to the top with cork, which brings the upper side of the net above water; they must be comforted and cherished by the promises of the Word, lest otherwise the sight of their sins and sense of God's wrath, drive them to despair: and these two, lead and cork, are carefully to be observed and handled; for first, sinners must be cast down, then raised up: That Net needs no cork that hath no lead, nor those hearers comfort who never lamented for their sins; and therefore, first, Ministers must show the people the anger of God against sin, Rom. i. 17. 18. than secondly, the righteousness of faith, Rom. 3. 21. First, ordinarily comes the spirit of bondage, which sinks the soul to the bottom of sorrow, and then seasonably is held forth the spirit of adoption (Rom. 8. 15.) and the evangelical promises which raise up the soul from the pit of hell: a● cork without lead, and comfort without lamentation, leads to presumption, so lead without cork loseth the net in the mud and earth; and therefore our concord must be mixed with discord, and our creble with bases; we must in our preaching sing of mercy and judgement, mixing threatenings with promises, and weaving, inter-la●cing promises with terrors (as the Lord himself doth through the whole book of the Scripture) if we desire to fish, that we may catch many souls for an offering unto the Lord, for he fisheth in vain whose net wants either lead or cork.  
Ibidem on Matth. 13. 55. written copy 261. this is dashed out.  
Quest. Who are unfit or unworthy to take the calling of the Ministry upon them?  
Answ. First, those who being arrogant and proud for their learning and parts, thi● themselves worthy to be preferred before others: Secondly, those who make a 〈◊〉 of Religion for base and worldly respects and ends only: Thirdly, those who are ●●dued only with a foxlike wit and craft, and subtle policy: Fourthly, those who ●● light and airy in their preaching, seeking therein nothing more than popular applaud and praise: Fifthly, those who do not prefer the advancement of Religion and propagation of the Gospel, before all humane things: If the Reader desire to see the● answers and particulars amplified and much enlarged, let him read Chemuit. Har● fol. 893.  
Ibidem page 38. this is deleted. Thirdly, as the fish gain nothing except they be taken with the hook, so preaching profits not the hearers, except tha● obey what is preached; and therefore great is their misery who neglect the preaching of the Word; for first, from such the Vineyard shall be taken away; and secondly, th● wrath of God shall abide upon, and remain with them; yea, thirdly, the Word preached, and the empty feats, will rise up in judgement at the last day; and therefore man had better neglect pleasure, riches, honour, meat, health, yea, life itself, tha● the preaching of the Word; for what will momentary pleasure or uncertain rices or worldly honour, or food or health, or life, profit us, if we lose our precious soul● (of more worth than all these) eternally. In fishers we must consider, besides th●● knowledge and diligence, these two things, to wit, the place and main scope. Firs● the place where they fish, and herein we may observe, first, that they must be in many places, for sometimes fishers are in one place or part of the sea, sometimes in another, as we see in Christ and his Apostles, Mark 1. 38. Secondly, there are fishery 〈…〉 in the uttermost parts of the world; so Ministers must follow God's cal● though 〈…〉 to go to foreign parts, their line went through all the world: Thirdly 〈◊〉 make long journeys, go much ground, fail far in the sea for a few fishes: ● Ministers preach long for the winning of a few souls. Secondly, in fishes we may 〈…〉 the main scope; wherein note, that servants fish not for themselves, but for their Masters; so Ministers must wooemen for God, not for themselves, and labour to gain souls that they may be presented as pure and chaste Virgins unto the Lord (2 cor. 11. 2.) as Eleazar wooed Rebecca for Isaac not for himself, and continued soliciting her until she consented to go with him; so the Ministers of God must first labour not for an hour, but until they have gained some souls unto the Lord their Master; and secondly, they must labour not for their own sakes, but for their peoples, yea, for God's sake, that is, for God's glory, and their salvation; and thirdly, the Ministers may be said to labour for their own sakes too, for it is true, ye are my Crown and my glory, as the Apostle saith (Phil. 4. 1. & 1 Thes 4. 19 20.) yea, the Epistle which is written in our heart (2 Cor. 3. 2.) and if you stand fast, than we live, 1 Thes. 3. 8.  
Ibidem page 40. The Church of God is sometimes compared to the Sea, and then the Ministers are the Pilots of the Ship, and the fishers in that Sea; and therefore if our names imply labour, and cur calling import industry, then non-resident are not to be commended, if they absent themselves from their flocks, for their lucre or ease-sake, and not upon some urgent and weighty affairs (for a time) which may be as profitable for the Church of God; Paul laboured night and day, and Christ prayed, not that drones and idle persons, but that labourers might be sent into his harvest.  
Ibidem page 328. Answ. 2. Christ here only reproveth the ambition's affectation of the pharisees, who delighted much to be called Fathers (when the pharisees sat in Moses Chair, than they might call them fathers; that is, so long as they taught the truth) but when they were not directly subordinate unto God, and affected that which was due only to him, than they were not to be counted as Fathers; mark here the opposition, call no man your Father, for one is your Father in Heaven: If the earthly Father be subordinate to the Heavenly, than ye may call them father; but when they affect that which is due to the heavenly Father, to whom belongeth the Kingdom, the power and the glory; then call them not Fathers.  
Ibidem printed book, fol. 170. written copy, fol. 82. They misapply the Word, who, first, sow pillows under men's elbows; secondly, but principally, they who make sad the hearts of those by their preaching, whom God hath not made sad: such are those at this day, who have smooth tongues, in respect of sin, and yet are full of bitter invectives against the better sort; some hate the preaching of the Word, and therefore hate and abuse the Preachers thereof; whence it comes to pass, first, that some Ministers are partly fearful, and so forbear preaching, that by so doing they may decline hatred, persecution, and reviling speeches: Secondly, some are partly weary, etc.  
Ibidem printed book, fol. 178. written copy fol. 79. Quest. How must we so preach that God may gain glory thereby?  
Answ. It is done three manner of ways (viz.) either first, by preaching the glorious works of God, and that either first, his eternal works or decrees which were from all eternity; as namely, first, the creation of the Universe; secondly the predestinating of some unto salvation, from the corrupt mass of mankind fallen in Adam; thirdly, our redemption by Christ; fourthly, the preparation of celestial glory: Secondly, his works done in time; which are either first, temporal; as first, the preservation of the whole world; secondly, the protection of man, lest he should lack any good thing, or be harmed by any evil thing, etc.  
Ibidem printed book, fol. 490. written copy fol. 298. A knowing Minister can better direct people to come out of their sins, etc.  
Page 29. book fol. 9 written copy 262. They being converted, must convert their brethren the Gentiles. Answ. 8. The final cause why the Apostles were sent unto Israel was, that so their obstinacy and hardheartedness might be perfected and ripened unto judgement; and therefore although the Samaritans were more ready to hear and embrace the Gospel than the Jews (as appears by John 4. & Act. 8) yet Christ sends it to those who are most backward and difficultly persuaded (yea who will not be persuaded) to embrace it, that so their sins may be full and mature unto harvest: Hence observe, that the preaching of the Word is often sent unto many for their destruction; this evidently appears thus, to wit, first from these places, Jer. 7. 27. Ezek. 2. 35. & 3. 6. etc. Matth. 24. 34. John 15. 22. 24. Act. 13, 46. & 7. 22. & 1 Thes. 2. 15. Secondly, because thus the justice and anger of God is justified, 2 (hron. 36. 16. Rom. 10. 21. Prov. 1. 24. Thirdly, because it is the nature of the Word to harden as well as soften, like the Sun which hardens mire, as well as softens wax; for the Word is a light, and therefore where that shines men cannot sin in darkness; and when men sin against light and conscience, than judgement is near, even at the door, etc.   

48. Passages deleted against Murder in Magistrates, Princes, and others.  
IN Doctor Clerks Sermons in the Sermon on Innocents' day, page 81. l. 5. After these words, but only Malefactors, should follow this deleted clause: These were not; nay, slay they may not any man, that term is odious; justice loveth no slaughter: capital offenders Kings may put to death, but they may not slay men; I may not be peremptory before so learned hearers, who can judge better than I; I will not say certainly, but I will say happily, the Evangelist used this word of purpose to make the act the more erroneous: Murder in a Magistrate, in a King to slay: Uriahs' death plotted by David, David's self blood, Psal. 51. Blood and murder are synonimous; the Prophet expressly calls Ahab a murderer, 2 King. 6. for Naboths death: The sword of justice smites it slays not in Scripture phrase: Nay, a King may not slay, not a delinquent; if in his passion either himself, or his men at his command, shall shed his blood, it is flat homicide; he might have sentenced him to die, but his private sword may not kill any; Saul's Javelin thrown at Jonathan or David, had it killed either it had been murder, yea though they had been trespassers, and their crime never so capital.  
In Master Wards Commentary on Matthew fol. 110. this is expunged: There is an excusable homicide, which is either casual, etc. or sudden and strange: Now this is gathered from Numb. 35. 17, 18. where the Lord saith, if he smite him with throwing a stone (whereby he may die) and he die, etc. and if he smite him with an hand weapon of wood (wherewith he may die) etc. as if he would say, if he chance to kill him with a stone or a piece of wood, which there was no fear or likelihood would kill him, than he should be quit and not die: But here is a threefold doubt or scruple will arise, which I confess I am not able to resolve; viz. First, whether such indulgence, pardon, or exemption from punishment, be altogether to be granted to him who thus unexpectedly killeth his Neighbour, or whether this execution can be collected out of this place? Secondly, if such a freedom from punishment be here to be understood, then whether the blow wherewith the party was killed, be to be understood of a stroke that was given in anger or in jest? Thirdly, whether by the blow which was given, be understood a stroke not mortal for the present, but a blow whereof the party long languisheth, and at last dies?   

49. That Christ is our sole Mediator, not Saints and Angels, and against prayer to Saints, deleted.  
IN Doctor Clerks Sermons, page 191. l. 24. after these words hath it often, should follow this expunction: This provideth too against popery; God hath made Christ the only Mediator, the sole means of grace, of all his gifts whatsoever; Papists add to him too more, merits of men, and intercession of Saints; horrible sacrilege to rob Christ of his right; he is our Intercessor; if not, yet blasphemy to disable him, he belike is unsufficient, they put into his office the Saints, as Coadjutors: they be his fellow advocates; he is weak alone, or they think him very proud: He is our Mediator, but they must make means to him, his Mother must entreat him: Entreat? command her son; jure Matris impera: they are not worthy the answering; what prayer is not made in his name is sin.  
And page 200. l. 19 After these words Saint Peter to his Master, should follow. Protestants, some like not of the Liturgy; they say 'tis Popery: surely they mistake: 'tis a wonder the Papist censure it not rather, that they call it not Calvinisme, or the Teregamus Domine: and Christ have mercy upon us; because we pray in it immediately to Christ.   

50. That Nature used well and improved, is a means to obtain Grace, and greater graces than before. Expunged.  
IN Master Ward's Commentary upon Mat. 25. 14. p. 355. Object. Some object these words to prove, That God will give greater graces unto him, or bestow greater upon him, who hath well used the light of nature. Answ. By those Talents are here understood the gifts of God, and especially the knowledge of God by the Gospel; which knowledge he is said to hide, who doth detain the truth in unrighteousness, and doth keep in the known truth. This Talon therefore cannot be that sufficient grace, which (they say) doth happen to Infidels and unregenerate persons; but that grace which God doth bestow upon his domestical servants. Neither by him who hath, is understood a man in his mere naturals, or some heathen man, furnished with sufficient grace; but a man furnished with the knowledge of the Gospel, which is given to me for that end, that by edifying his neighbour he might spread the knowledge far abroad, and like money put to use, it might be increased with daily additions.   

51. Passages deleated concerning Original Sin.  
IN Master Ward's Commentary on Mat. 3. ver. 10. this is expunged, written copy, fol. 21, Every tree therefore that bringeth not forth good fruit is hewn down and cast into the fire. Argum. The Papists say that for original guilt only, we are not guilty at all of Hel-fire; and therefore Infants dying before the commiting of actual sin shall not be damned or punished, poena sensue, with any sensible punishment. Now against this, these words may be thus aptly objected; Every tree which bringeth forth not good fruit, it hewn down and cast into the fire; but Infants who are without the Covenant, are trees obnoxious of original sin, which brings forth no good fruit; therefore Infants that are without the Covenant, being guilty of original sin, shall be cut down and cast into the fire, etc.  
The Papists say, that those who are only guilty of original sin, shall not be punished poena sensue, with any sensible torments after this life. Against which Tenet this Text is thus aptly objected, All Chaff is to be burnt with eternal fire, which is a sensible torment; but whosoever are polluted with original sin, and not purged by the blood of Christ, are chaff; therefore they shall be burnt with eternal fire, which is a sensible torment. The major proposition is proved from this verse, He will burn up the chaff with unquenchable fire. The minor proposition is confirmed thus: It is necessary that such as are polluted with original sin, and not purged by the blood of Christ are either Chaff or Wheat (and this the Papists I hope will not deny:) but they are not Wheat, because they are not gathered into the Garner) for they say that such as die before Baptism, are not made partakers of the joys of Heaven:) and therefore they are Chaff prepared for the fire.   

52. Deleted clauses against the Oath ex Officio and forced Oaths.  
IN Master Ward's written Commentary on Mat. p. 138. this Discourse is purged out: Faulty, they are faulty here, who injuriously constrain men to swear: and this is twofold, namely, first, when men are forced to swear against themselves: this is injurious, no man being bound to betray himself; In criminalibus, licet in contractibus, not in criminal offences, but in contracts and bargains: for an oath may lawfully be administered and given unto a man, to answer whether he made any such bargain or covenant (as is alleged) or not; but it never used to a thief or murderer: for in criminal offences witnesses must come in against a man, or he is acquitted by Law, and is never put to his oath to accuse himself. Secondly, Men are injuriously constrained to take an oath, De rebus ignotis, to answer they know not to what. This was altogether disliked and disallowed by that famous Martyr John Lambert, in his answer to the Bishop's fourteenth Article, Fox fol. 1119. whereunto I refer the Reader. Fiftly, all rash swearers, etc. Fol. 139. Swear not at all. Object. Sixtus Senensis, and some other Papists say, that Christ here sets down a council of perfection, not forbidding all swearing, but rather wishing that men could so live in faith, love and truth, that there might be not use of an oath. Answ. 1. First, this is false, because Christ's words are not perswasory, but prohibitory, expressly forbidding swearing. Ibid. fol. 239. b. fine. Que. 4. Whether it be lawful to force one to swear? Answ. 1. First, a Magistrate may impose an oath, with these (three) limitations: first, if the thing be weighty: secondly, if otherwise it cannot be known: thirdly, if it be not a snare to catch a man's self, or a trick to make him accuse himself. Answ. 2. Secondly, Magistrates should be very wary how they enforce or constrain men to swear; because, first, oftentimes they thus add fuel unto the fire of God's wrath, by making men forswear themselves; and therefore here it should be considered, if it were not better to lose the thing in question, then to hazard the loss of our Brother's soul, by making him to perjure himself. Paul would rather never eat flesh while he lived, then offend his brother; and therefore he is far from Paul his charity, who for a thing of small value or moment, will drive his brother to perjury. Secondly, if thou believe him when he swear, why wilt thou not believe him, if he take some solemn protestation? An honourable person being called into the Senate at Athens to depose touching some matters, the Senators would not have him to take the accustomed oath, knowing him to be a virtuous and honest man, Cicero orat. pro Balto. Thus except the matter be of very weighty importance, we should consider, First, if he whom we desire should be put to his oath, fear the Lord, than he dare no more lie then forswear himself, Secondly, if he fear not the Lord, then how will he fear to forswear himself? And thus both Magistrates, and those who are wronged should be very careful not to constrain any offendor to swear, if by any other means the matter may be known or decided.   

53. A Passage obliterated against popish Pardons, Indulgences and Purgatory.  
IN Mr. Ward's Commentary on Mat. p. 179. written copy, this is crossed out as hetrodox. We have no need of a second purging. (How derogatory then are the Papists to the sufferings of Christ, who ascribe more to the Pope● pardons, then to Christ's pangs? Antichrist by his Indulgences, can both deliver and preserve from Purgatory, and send the soul strait unto heaven; but they will die in the quarrel, before they will grant such or so much power and efficacy to be in the death, bloodshed and merits of Christ, etc.   

54. The very name of Papists expunged, with a passage against the Pope's power.  
IN Doctor Clerke's Sermon upon Candlemas day, page 95. line 14. The Papists say. page 166. l. 7. let Papists hold, etc. p. 171. l. 7. This Manuel, but the Papists take advantage of that. page 200. l. 16: Papists hold it. p. 224, l. 38. A Papist, p. 299. l. 5. 9 Papists say; Papists make. p. 330. l. 16. even by Papists, who extenuate sin, are blotted out▪ The like is frequently done in Doctor Jones his Commentary on the Hebrews, and in M. Ward's Com. on Matthew; where p. 395. there is this notable passage purged out; Christ saith, unto me is given all power: therefore (Antichrists imp) Carerius saith, The Pope hath power over Infidels. All power was given to Christ, therefore to the Pope, is a blasphemous Antichristian consequence, displaying the Pope in his colours to be the Whore, in making himself, or suffering himself to be made equal with Christ.   

55. A Clause expunged against Popish Penance.  
IN Master Ward, page 34. this clause is obliterated. Fiftly, Bellarmine's Argument follows not, as appears by this instance; Papists say, their Penance is the second table after shipwreck; now she that sinneth not needs not this Penance; but the Adulteress is admitted unto it; is therefore the Adulteress better than the Innocent, because she is made partaker of the second Table, which the other is not? No more is she for the second Husband.   

56. Passages expunged against Perseverance in Grace.  
IN Master Ward's Commentary on Mat. 24. 13. He that endured to the end, etc. this passage is razed out, He that endures unto the end, etc. We may learn hence, that patience in persecution and affliction, is not praiseworthy, except it be permanent and endure unto the end. How doth this appear? First, evidently by these places and proofs, Mat. 10. 22. Luke 21. In patience possess your souls. Heb. 3. 6. & 6. 11. etc. unto the 15. and 12. 3. 12. and Jam, 5. 7. unto the 12. And secondly, because without this perseverance we shall have noreward. He who digs for Gold, must continue diging until he come to the vein or oar, else he loseth his labour. He who is upon a journey or race must continue therein until he hath wone his wager, or reached his journey's end. He who is fight a Duel, must stand upon his guard and withstand his antagonist, yea continue courageously to oppose him, until he have got the victory, otherwise all he doth at first onset is nothing. The Israelites went out of Egypt and yet never came to Canaan; and many begin well, who for want of perseverance fall short of their reward. What is here required of us? To labour to persevere and abide rightly armed against all temptations and trials whatsoever, even unto the end. How must we do this. Answ. By these ways and means, to wit; First, our ingress into the lists must be living and solid, and not sleeping or dead; for otherwise we can never endure to the end. Secondly, we must not love but leave and relinquish the world, 1 john 2. 15. for otherwise we shall never be able to hold out against the assaults of the world. Thirdly, we must be trained soldiers, and exercise ourselves daily in the Lords lists; that is, we must frequently give ourselves; 1. to meditation: 2. to the hearing of God's word: 3. to the practice of piety: 4. to the opposing and resisting of iniquity, and all manner of wickedness: and 5. to the strengthening and corroborating of our faith by the Word and Sacraments. Fourthly, we must principally exercise our patience and labour that it may have its perfect work in us. Who can be always patient, or endure patient in persecution and affliction unto the end? They can who have not placed their hope in this life or any thing therein, but live in Christ, and place all their hope and confidence in him, Colos. 3. 3. 4.  
In the same Commentary on Mat. p. 277. written copy, this whole discourse is obliterated. The words in this place; The gates of hell shall never prevail against it: ser●e us as a strong rock to build perseverance of grace and faith upon, both against the Papists, Pelagians, Socinians, and others: For here our Saviour plainly promiseth, that against those which build their faith upon this rock Christ, the gates of hell, and power of satan, shall never prevail. To this Socinus (in tractatu, de loco; tu es Petrus) answers, That these words of Christ's are not so to be understood, as though the Devil could not prevail against any of the members of the true Church of Christ: but, that so long as they are the true members thereof, it is impossible that they should be hardened by Satan or hell; that is, he promiseth to the Church, so long as it remains the Church of Christ, that the power of death shall not so prevail against it, that it come into condemnation: but he doth not understand by the gates of hell, the craft, deceit and fraud of Satan, whereby he labours to seduce and enthrall some. Hereunto we answer; first, whatsoever is an adversary to the building of the Church upon the Rock, or to the constant adhering of the Church unto Christ, that is understood by the prevailing gates of hell, (for in these words he removes the contrary of that which before he had laid down; upon this Rock will I build my Church:) but the fraudulent and crafty temptations of Satan, which are effectual or of force, to seduce or enthrall the faithful are principal enemies to this building of the Church, and constant adhering unto Christ; and therefore these crafty and subtle tentations are understood by the gates of hell. Secondly, whatsoever comes out of the gates of hell, or hath its beginning from thence, that is here understood by this phrase of the gates of hell; but the temptations of Satan are hatched in hell, and come from thence; therefore they are here meant by the gates of hell. Thirdly, if the condemnation of the faithful only be understood here, by the gates of hell, than this promise may stand with the total failing or falling away of the Church militant; (for then he should promise nothing to the militant members of the Church, but only to the dead, who die in faith:) but this is repugnant to the intention of Christ in this place, and to the interpretation of all Writers, and the opinion of all Christians. Fourthly, Saint Peter himself, unto whom our Saviour here speaks, seems otherwise to interpret these words than Socinus doth, 1 Pet. 2, 7, 8. where the Apostle teacheth, that unbelievers and disobedient persons, who stumble at Christ and are offended with him, do belong unto those gates, which do impugn and assault that building which consists of living stones, and is founded upon the corner stone and true rock, Jesus Christ. Fiftly, the proportion or analogy ought to be observed, which our Saviour here intimates and implies, betwixt two Cities; the one of heaven, which hath her gates and keys, verse 19 and the other of hell; which by the gates of her plots, practices and provocations do seek the ruin of the heavenly city. Now in this place our Saviour promiseth (and would have us to believe it upon his word, that none of the plots, projects, assaults or batteries of the gates of hell shall prevail against the heavenly City, the Church. And therefore seeing one City is opposed to the other, and the gates of the one to the gates of the other; and the one (viz. the Church) is considered in the state and condition of her present building; it is very requisite that the other should respect her present impugning and assaulting of the other; and consequently, the craft, deceit, and fraud of Satan, whereby he labours to seduce, enthrall and deceive the members of the Church.  
Ibidem p. 201. Christ is Never (the Licenser makes it semetimes) absent from his children; and then blots out this ensuing clause; For he loves them unto the end, Joh. 13. 1, yea, promiseth to be with them unto the end, Mat. 28. 20. yea, dwells in them by his spirit, 1 Cor. 3. 16. & ● Cor. 6. 16. but yet he seems sometimes to be absent. And pa. 57 Professors are odious unto the world, and derided, scoffed and taunted at by the world; but the comfort is, that they are dear unto God, and precious in the sight of Christ, who will acknowledge them to be his, when he doth deny and utterly disclaim those their mockers and despisers. And thus the Lord hath particular consolations for all particular sorts of his servants: And 12. lines after; They stand or fall to their own Master; yea, they shall stand, and none (neither sin or Satan) shall be able to pluck them out of Christ's hand, John 10. 18.   

57 Passages purged out against the Popish Pyx and Transubstantiation.  
IN Master Ward's Commentary on Matth. page 341. there is this deletion. Que. Who may be meant there, or to whom may these words be fitly applied? Answ. These words of our Saviour's do nearly touch the Papists, for they can point with their fingers, and say, here is Christ, and there is Christ: Behold, in this Pyx are three Christ's, in that five, in that seven, in that more; therefore it is likely that Christ giveth us this special watchword, and such others, Believe them not.  
Quest. What doth our Saviour forewarn us of here?  
Answ. We have in this verse a charge from Christ, that if those Impostors, the Papists, should say unto us of him; behold, he is in secret places or closerts, we should not believe it; and this is most appliable unto them who tell us; that Christ is to be found in a Pyx, and think that they have him in safe custody, under lock and key.   

59 Passages deleted against Prayer to Saints; Popish Prayers; the Merit of Prayer; praying first for spiritual things; and praying towards the East.  
In Doctor Clerks Sermons page 140. l. 12. after yea, and then, the Licenser hath expunged this following sentence: The Papists are foully befoold, who have prayed so long to Saints, being but damned spirits, and all in hell.  
Ibid. page 219. l. 6. after that word mostly, this is deleted: Frayers, Papists say Saints pray; they want naught themselves, but pray for us; they there fore pray to them; proof from Scripture they press but very poor; fain to fetch instance from hell: Dives prayed for his brethren: Bellarmine's reason, worthy a Cardinal's hat, Happily.  
In Master Wards Commentary on Matthew page 82. this is gelded out: When a Papist prayeth to any Saint in heaven; for sometimes they pray to those, who in all probability are in hell, as Thomas Becket, Hildebrand, and divers cheating impostors.  
Ibip. page 164. 161. 168. 169. this is deleted: Let those therefore who call upon the name of the Lord, depart from all iniquity, and let them labour to abound in all virtues, both moral and theological, that so our profession may be praised both of profane and civil men.  
Thirdly, the Papists have Rhymes, which must be said over three or four times every day; certainly with a little pains a man might make a good Parrot, a good Papist, for he might be taught all this; therefore they were forced to cry much and long.  
The Papists say, prayer is a Meritorious work, as hath been elsewhere showed; Against which, we urge this place thus; we must not pray as the heathen did, for they thought to be heard for the merit of their long prayers: therefore it becometh not Christians to pray with any opinion to be heard. Answ. 2. Spiritual graces are to be demanded before temporal good. Thirdly, we have no true right unto temporal things, nor proper interest in them, nor any true warrant to beg them, until we be converted; and therefore temporal things are not first to be desired: Our Saviour teacheth only those to pray for temporal blessings, that can call God father, as we see in the preface of the Lords Prayer, which we cannot do aright until we be converted.  
Ibidem page 341. this is deleted; Object. It is controverted betwixt us and the Papists, concerning the forms of Churches; and Bellarmine affirms, that they should be built East and West, that so when we pray therein, our faces might be turned towards the East: and for the prose hereof, he produceth this place; Ab oriente venturus ereditur ad judicium; It is believed that Christ will come unto judgement from the East, therefore we ought to pray towards the East.  
Answ. First, creditur, it is believed (saith he) namely, by those who can believe what they list, though never so absurd, etc. See page 299.   

60. Passages obliterated concerning Predestination, God's Decree and Reprobation. See Election, page 303.  
IN Master Ward's Commentary on Matthew, in the written copy fol. 172. this clause is expunged. How is the Kingdom of God attained unto? First, the foundation of it is the eternal love of God. Secondly, from this love proceeds the Decree of Predestination. Thirdly, from this Decree follows Redemption wrought by Christ. Fourthly, thence follows the Promises of the Gospel, applying Christ to our hearts. Fistly, and lastly, follows Faith, which apprehends both the Promises and Christ.  
What reason can there be that God should prepare vessels unto dishonour? How can God create men to destroy them? I Answer. Neither is reason dumb here, but can speak something in God's behalf: viz. First we for our food kill Sheep, Oxen, Birds and Fowl, who never wronged us; yea, for this end we fat and cram them, although we did not create them. How much more than may God destroy a creature which he hath made, and for his glory pass by a man who hath infinitely offended him? Secondly, Artificers often make pieces of work and break them again, for the praise of their skill and Art, why then may not the Lord do so? Obj. God gave nothing unto man but a being, therefore it was unjust to do more unto him, then to take away his being. God who created man of nothing or of earth, might justly have reduced him again to his first matter, but not make him worse than he was: now to be damned is much worse than not to be. I answer. Artificers and Craftsmen make vessels for their own service, yea even to serve for base offices, and that for a long time, yea even for ever, if they and their vessels could endure for ever. And therefore why should we dispute against God? Saint Paul durst not do it, Rom. 9 13. etc. What reason is there that God should condemn us for Adam's fault? Reason answers, That for treason against the King, the Father is beheaded, and the children disinherited; yea, because old Wolves and Foxes endanger and injure us, therefore we kill the young ones that never harmed us because they are of a ravenous nature also, and will do hurt if they live; why then should we plead against God? etc. See more of this Sect. 25. concerning Election.  
In Doctor Clerk's Sermons page 91. l. 12. after these words, Saint Ambrose doth warrant it, should follow this large discourse of Predestination, which the Licenser hath totally expunged. I will not be peremptory in so perplex a Question as is Predestination; I will say as I conceive it, and submit me to your censure. In the great Council in Heaven (why name I heaven? heaven was not yet) God meaning to make manifest both his justice and his grace to the world, which he purposed to create in time, for the glory of them, both out of the whole mass of man, selected some, and refused the rest: whom his mercy pretermitted those his justice predessigned unto damnation, but whom his love elected, those his grace ordained to final salvation: The Tragic Poet could say, God whom he loveth, he saveth; what than his grace fore-purposeth, his power in time effecteth, and his wisdom manages and marshalleth all the means; salvation only is the end intended by his grace, but the means are many, that might come between: Grace hath a golden chain of many links, salvation the last, but so fastened to his fellows, that it cannot fail; adoption, redemption regeneration vocation, justification, sanctification: adoption to the right and title of God's sons, redemption from death, regeneration by baptism, vocation by the Gospel, justification by faith, sanctification by the spirit, all these Paul hath omitted, and named but the last, both as the most comfortable, and to which all the rest do purposely tend: Damnation is the doom decreed to the reprobate; Gods justice sentenceth them, but how and in what order, I list not to discourse, for offending of weak consciences: For the execution of which sentence, there was ordained death and hell, and satan, and the evil day; death to attend them, hell to enjoy them, satan to torment them, and the evil day to judge and deliver them; The Elect also do deserve that doom; God's curse is justly incurred by their sin, but God's goodness traveled with good, which decreed they should be saved: Ask me not the Question why God Almighty dealt not equally with all? It is already answered; God is just as well as gracious: Had he saved all, where then were his justice? had he damned all, where then were his grace? Reply not in thy reason, that God had he so pleased, might have been both just and gracious, and yet have saved all: for Christ who satisfied his Father for the Elect, might also have so done (had he pleased) for the Reprobates: Alas! besides, why made God choice of thee, and not of me? I must answer with Saint Paul, O homo tu quis est, Who art thou O man, that presumest to plead with God? hath not the Potter power to make vessels of his clay to what use himself listeth? As clay is to the Potter, so is man to God; he will have mercy on whom he will have mercy. This project of God's gracious love hath caused the Scripture by elegant Antonomosie to cast the name of it upon the means of it; Christ called not only a Saviour, but salvation; Mine eyes (saith old Simeon) have seen my salvation; yea not Christ only, that procured it, but the Gospel also that proclaims it; it is called God's salvation, Acts 28. 28. for the Gospel is the word of it; Paul calls it so, and Christ is the horn of it, old Zachary calls him so, a project worthy, etc.   

61. Passages purged out against popish Purgations of sin by other means than Christ's blood, and against Purgatory.  
IN Doctor Clerk's Sermons, page 23. l. 13. After these words Gregory Naz. the Lycenser hath expunged these lines following; Satisfaction's a Purgation too, a Popish one: the Alms of the living effectually purge for the sins of the dead. The Saint's intercession, I think another too: the prayers of the dead for the sins of the living; and why not their blood too as well as Christ's? Tu per Thomae sanguinem. Beckets blood is not so dry a drug as Christ's; happily it will work better. Indulgences are another, the Popes too, he hath a great facility in that kind of physic. The Mass another, a strong purgative. Paul said, all purging is by blood; the Mass hath none, 'tis incruenta hostea (themselves so term it) an oblation without blood. A sup of the Chalice, or a kiss of the Pax, offering to an Image, or creeping to a Cross, Pilgrimage, Oil, Holywater, purgers of sin; all, I think, all Popery is a purge: What mean the Pryers flagellant, who whip their bodies, but to purge their sins with their own blood, set scourgers to be self purgers, happily they will not be beholding unto Christ's The Prophet says, By his stripes we are healed, but they think they are by theirs: shall I press these purgers with this fourth term of my Text, per simetipsum, by himself, they will fly unto the second, and say, Paul said not, he had purged. All say sins before Baptism are purged by him, but those we act after it must be purged by others: by the Pope, the Priests, our friends, or ourselves, by pardons, penance. Mass, good works: New Romanists old Montanistes: even Aquinas himself puts but Original sin only to Christ's purging, Actual to the Mass; But you heard what point before, that Saint John was Pawles Paraphrast 1 John 1. 7. he says, The blood of Christ cleanseth from all sin; but yet that Alms purge sin, they find in Tobia's History, whence they may ground good manners, but not faith; but Solomon says it too, Prov. 15. 21. and that book is canonical: that book, but not this verse; it is a bastard Scripture, foisted in by some forgery; the Hebrew Text hath it not.  
Ibid. page 200. l. 16. after unworthy of Christ's presence, these words are put out: they will rather go to Purgatory.   

62. Passages obliterated concerning preaching, its end and frequency.  
IN Master Ward's Commentary on Matthew, these clauses are deleted, written copy fol. 239. Observe. 3. The Apostles gently persuade and admonish, that so Christ may be planted in our hearts. Object. There is a double scope of the preaching of the word, viz. a declaration of the mercy and anger of God, Rom. 9 22, 23. and therefore the end and scope of all preaching is not to call men unto salvation. An. Certainly, it is most true, that there is a double scope of preaching, but the difference is in the Object, these differing in the Event, not in the first scope of God, for the Lords scope is, that all should be saved, Ezek. 18. 8. 1 Tim. 2. 4. & 2 Pet. 3. but his will is, that those who will not be saved, should be damned; and therefore the Ministers of the Word of God, in the preaching thereof, declare, pronounce and publish the wrath and anger of God against all those who will not accept of the tender of mercy, offered by him in his Word.  
Observe. 5. Ministers are often calumniated for their zeal, industry in the preaching of the Word. Quest. How doth the truth of this appear? Answ. First, natural and simple men would not have them labour at all, because a little preaching is too much for them. But Secondly, they are ashamed to confess and acknowledge this, and therefore they lay their fault either upon their Parsons, or their manner of preaching: It is according to the Proverb, easy to find a staff to beat a dog, and those who are ill affected to the Ministers of the Word, will easily find something to tax them for; as for example; First, for the person of the Minister, be he rich or poor, of noble or ignoble parentage, old or young, learned or illiterate, or whatsoever, something malice can find out to reproach him withal: Secondly, for the manner of preaching, let him preach sweetly or sharply, often or seldom, out of the Word only, or else also out of the Fathers and humane Authors, or howsoever, yet some aspersion shall be cast upon him: Thirdly, for the manner of his life, be he severe and more reserved, as was John, or humane, affable, and more familiar, as was Christ, yet he shall not go without a censure, but shall either be called a Devil, or a friend of wicked men.  
Page 32. Observe. The most profitable preaching is to apply general doctrines to particular persons, &c: Quest. Why is this manner of preaching most profitable? Answ. First, because we regard not generals, hearing them only for form, as though we heard the scenes or acts of a stage-play. Answ. 2. Secondly, because people are not able to apply general Doctrines to themselves, and therefore they had need be applied unto them by the Ministers who are able to do it. Answ. 3. Thirdly, because if people be able to apply it, yet for the most part they misapply it, that is, they apply what they hear to others, not to themselves, self-love so blinding their consciences, that they cannot see their own faults, Luke 8. 11. John 9 40. 41.  
Ibidem printed book, fol. 92. & written copy fol. 224. on Matth. 11. 15. 16. Thou hast hid these things from the wise. Quest. How doth it appear that God hides the knowledge of the Gospel from those who swell great with humane wisdom?  
Answ. First, it appears thus; because God takes away his helping hand from unworthy persons, and that two manner of ways, to wit, First, sometimes outwardly, by prohibiting the Pastors to preach, as Matth. 10. 5. Act. 16. 7. and sometimes inwardly, by not blessing the Word which is preached unto the hearers thereof, etc.  
Ibid. in the written copy p. 396. Quest. To whom doth the preaching of the Gospel properly belong?  
Answ. The Ministry of the Word belongs properly to the Elect, Ephes. 4. 11, 12. he gave Pastors and Teachers for the perfecting of the Saints, and for the edifying of the body of Christ. Against this, this place is objected, the preaching of the Gospel is sent unto all (Goe and teach all Nations) and therefore it doth not properly belong unto the faithful.  
Answ. 1. It is true, that we do, and must preach unto all, because the Ministers of the Word, in the judgement of charity, must believe well of those to whom they preach, leaving secret judgement unto the Lord: and Secondly, it is preached properly unto the Elect to convert them, and only accidentally to the Reprobates, as being inseparable, mixed with the other, as tares and chaff are mixed with good corn, 2 Cor. 2. 16.   

63. A Passage deleted against Ministers Reading their Sermons.  
IN Doctor Clerks Sermons, page 404. l. 8. after these words. improperly so called, these words are blotted out: A reading prophecy riseth in the Church, but fit to be prohibited, for it is not from the spirit, Prophetiza nobis Christ, Matth. 26. 28. Christ, read who hath smitten thee; much a do is about a reading Ministry; the King to name it, and the Bishops to suffer it; but what shall we say of reading Prophecy? surely the Bishops are to blame to suffer it; and yet the greater part of those who condemn reading Priests; are themselves reading Priests; reading is no preaching, so they falsely say; but their preaching is reading, so I may truly say.   

64. Passages blotted out concerning the Sabbaths morality, perpetuity, strict sanctification, and against the profanation of it.  
IN Master Ward's Commentary on Matthew, written copy page 201. this is deleted, I came not to destroy the Law, etc.  
It is here objected, that the Sabbath day was not moral; Christ would not have altered it; for in this verse, he came not to dissolve the Law, but to fulfil it.  
Answ. The alteration of the day is no dissolving of the Law, no more than the alteration of the several services, once in force by virtue of the second Commandment, (as namely, circumcision, sacrifices, the Passeover, and the like) doth abolish that Commandment.  
Object. 2. It is objected again, Christ compareth the Sabbath to a sacrifice, Mat. 12. 7. therefore it is ceremonial.  
Answ. Our Saviour in that place useth a proverbial speech, thereby showing, that the greater duty must be preferred before the less; see Mat. 9 33. where the selfsame speech is used, and yet there is no question of Ceremonies, but only company keeping with Publicans and sianers: Dod upon the fourth Commandment.  
Ibidem page 110. this clause is gelded out: Some will not allow of all the words of precept, according to the Letter; as for example: First, some divide the Sabbath into two hours in the forenoon, and two in the afternoon, although they have no footing for it, either from the spiritual and literal meaning of the fourth Commandment: Secondly, other can distinguish, etc.  
In Doctor Jones his Commentary on the Hebrews, page 117. this sentence is expunged. Here we are to learn, that we are to occupy ourselves in a serious contemplation of the Sabbath day, it is as chest full of precious and invaluable Jewels, if it were unlocked unto us; it is a recordation of things past, namely, of the creation of the world which is never to be forgotten by us; and our Christian Sabbath must put us in remembrance of the resurrection of our Saviour Christ, which was a remaking of the world: Again Secondly, The Sabbath was a type and figure of things to come, of that spiritual rest that we should have by Christ from sin, satan and the pains of hell; and likewise of that heavenly and everlasting rest that we shall have in the Kingdom of Heaven; all the week long we are working in those callings wherein God hath set us eating our bread, as is the Commandment, in the sweat of our brows; but on the Sabbath day we rest from them all, do nothing but hear the Word of God, pray, sing Psalms, receive the Sacrament: and this should put us in mind of that perpetual Sabbath we should keep in Heaven, where we should do nothing but praise God continually: yet for all that, this day, the day of days, the Lords day, which the Lord hath selected to himself, is too little regarded by a great number; some men are so worldly that they will not rest, no not on this day; they that do rest from bodily labours, will not rest on such a heavenly manner as they ought to do, it may be they will be sleeping even at the Church, when others be at Sermons, or they will be sitting idle at home, in the streets, or Churchyards, but they do not make that holy and comfortable use of the Sabbath, as they ought to do, they do not now take occasion to meditate upon that sweet and joyful Sabbath, where we shall rest with Abraham, Isaac and Jacob for ever; yet as the holy Ghost teacheth us in this place, this is one principal use we are to make of the Sabbath.  
In the said Doctor Jones his Commentary, page 41. 103. 119. 232. 236. 253. 252. 274. 319. 320. these words, The prophonation of the Sabbath are put out, and the very name of Sabbath obliterated.  
So in Doctor Clerk's Sermons page 200. l. ult. & page 147. l. 7. the word Sabbath is deleted.   

65. Passages deleted, that the Sacraments Ex Opere Operato confer Grace; and concerning the Sacrament of Baptism.  
IN Master Ward's Commentary on Matthew, written copy page 399. this clause is purged out: Fourthly, by Baptism we gain eternal life and salvation; that is although Baptism doth not confer these ex Opere operato, yet where the Sacrament in rightly administered, and faithfully received, and Christ within justifying the person to be baptised, Rom. 4, 11. there Baptism doth seal all these mercies, graces and benefits unto the party baptised.  
Answ. 2. Baptism is not absolutely necessary unto salvation, as appears thus; First Sacraments do not confer grace upon all, nor by a physical power give grace unto any, but sometimes God in and by the Sacraments conveys grace unto his Elect children, and sometimes by the Sacraments confirms grace which he hath formerly conferred.  
Ibidem on Matthew 3. ver. 11. I indeed have baptised you with water, but he shall baptise you with the holy Ghost. this discourse is obliterated:  
Quest. What is John Baptists principal scope herein?  
Ans. His principal and particular scope was this, to show that his baptism had no efficacy nor power in it from himself at all, but only from Christ: teaching us, that the outward Sacrament may be ineffectual (vede August. contr. Faustum 10. 4. & 19 12.) and that two manner of ways, viz. First, for a time only, as those who were baptised into John's baptism received not the graces of the spirit till afterwards, Act. 9 2. And Secondly, sometimes finally, and for ever; and thus Simon Magus was baptised but never benefitted at all by it, Act. 8. 13. 20. 23.  
It may here be demanded, why the Sacraments are sometimes ineffectual, seeing they are the Sacraments of Christ, instituted by himself?  
First, because they are Sacraments appointed for the confirming of grace formerly given, not for the conferring of grace by any physical power in themselves (Rom. 4. 11.) and therefore no wonder if the Sacraments be not effectual, when they are administered to one void of grace; for a seal set to a blank profits nothing.  
Secondly, because those things which are a means of conferring grace, according to the Ordinance of God, are but only means, and not efficient causes; and therefore unto the receiver is like the preaching of the Word, altogether unprofitable when they are not mixed with faith, Heb. 4. 2.  
How may we know whether we are truly baptised or not, or whether our baptism be effectual or operative in us?  
We may know thisbe a serious examination of ourselves by those things whereunto Baptism is compared, viz. Water A. Spirit B. Fire C.  
A. First, Baptism is compared to Water, which hath these two principal properties; First, it washeth clean, and cleanseth away filth and pollution from a garment, and therefore we must examine and try, whether we be washed and clean purged from the pollution of ●inne or not? Secondly, It moisteneth and maketh apt to fructify; and to bring forth fruit, Isa. 44. 3. and therefore we must try whether we are barren or not? for if we increase nor in the works of sanctification, we are not yet truly baptised unto Christ. B. Secondly, baptism is compared unto the Spirit, or to wind or breath, who●e properties are these two, namely; First, to cool and refresh the Lungs; and secondly, to work insensibly, according to our Saviour's speech John 3. the wind blows where it lists, of which afterwards in his proper place, viz. upon John. 2. 5. Let us here only examine, whether lust burn and rage within us or not? for if we be inflamed therewith, and have no spiritual breath to cool these carnal flames, than we are not truly baptised into Christ; the pulses of the conscience being sighs and prayers wherewith the child of God doth querch the fire of concupiscence. C. Thirdly, Baptism is compared to fire, whose properties are these three; to wit, First, to give light, and therefore he that is blind, is not yet by baptism made a member of Christ; for where the spirit of Christ is there the eyes of the understanding are opened by him; and secondly to purge away dross from mettle: and therefore we must try, whether the corruption of our nature be more and more subdued, and whether we be more holy, more pure and more unspotted then formerly we were? yea like gold seven times tried in the furnace; and thirdly, it doth inflame and burn; and therefore key-cold and lukewarm Christians are not yet baptised into Christ: wherefore we must labour that our hearts may be inflamed with a desire to advance the glory of God; as Saint Paul, when he saw the City Athens subject to idolatry, his spirit was stirred in him, Act. 17. 16.   

66. Passages deleted, that the Eucharist and Mass are no Propitiatory Sacrifice. (See Mass before.)  
IN Master Ward's Commentary on Matthew written copy page 324. this discourse is deleted: Quest. Is the bread in the Lord's Supper, when it is consecrated, to be offered up as a Propitiatory sacrifice unto God?  
Answ. No: our sacrifices now are Thanksgiving and Alms, Hosea 14. 3. Phil. 4. 18. Heb. 13. 15, 16.  
Object. But this Sacrament is frequently by the Fathers called a sacrifice, and therefore the Mass is no Idol; yea the Papists urge Heb. 13. 10, etc. and from thence of set up the Bread, Christ, unto God for a propitiatory sacrifice.  
Answ. First, it is not certain that the Apostle in that place speaks of the Eucharist, yea rather contrarily, it is certain, that he speaks not of the Eucharist, for verse 15. it is said, Per illum, by him, therefore let us offer. etc. and therefore if we offer sacrifice unto God (per illum, ergo non illum) by Christ, than we do not offer up Christ himself unto God.  
Secondly, our sacrifices now are spiritual, viz. prayers, praises and alms; as was showed before in the answer to the Question: And hence collections were wont to be made in the Church, 1 Cor. 16. at the time when the Eucharist was celebrated; and thus the Fathers do always explain themselves when they speak of sacrifice: for there is a double sacrifice, to wit, first, one which the Priest offers up, and this the Papists speak of, but not the Fathers; secondly, a sacrifice which every Communicant offers, and of this the Fathers speak; Tu sine oblatione venis, participas quod pauper offered, Chrysost. When thou comest to the Lords Supper, thou must not come without an offering.  
Ibid. page 365. The Papists object, Christ in the institution of his supper speaking of his sacrifice, doth not utter the words in the future tense: This is my body, which trad●tur, shall hereafter be given for you; and my blood, which effundetur, shall be shed for you: but in the present tense, pro vobis traditur & effunditur, which is given for you, and shed for you; therefore Christ did not only sacrifice his body and blood upon the Cross, but also in the Lord's supper.  
Answ. First, if these words (this is my body which is given, and my blood which is shed) be the substantial words of the sacrifice of the Mass, than there is a gross and impious error in the Canon of the Mass; for in the first part of the institution, the Canon wholly omits these word, quod pro vobis traditur, which is given for you; and in the other part of the institution, the Canon hath not the present tense, but the future effundteur, this is my blood which hereafter shall be shed for you; and thus the very nerves and sinews of this argument are quite cut a sunder by the Canon of the Mass itself.  
Secondly, how can the sacrifice of the Mass be called Jucruentum, an unbloody sacrifice, if there were in effusion of blood even at that instant when Christ celebrated his supper? yea if the Wine be substantially changed into the blood of Christ, and the Bread into his body, and that there be blood not only in the Cup, but also with the flesh, as they teach, than it must needs be a bloody sacrifice.  
Thirdly, it is not unknown to the Christian Faith of Protestants, when and where the body of Christ was given for the redemption of our souls and the blood of Christ shed for washing away of our sins; for the Scripture in many places declares, that this was done in the death and suffering of Christ, and not in the celebration or institution of the Eucharist.  
Fourthly, neither doth the use of the present tense prove that which they would have, for it is usual and well known, that there is an Enallage oft times in Scripture, and that not only the present tense, but also sometimes the preter tense is put for the future for the certainty of things affirmed: as for example; paer natus est nobis, unto us a child is given or borne; Agnus occisus, the Lamb was slain from the beginning of the world; behold the Lamb of God, qui tollet, which taketh away the sins of the world, Ego pono, I lay down my life for my sheep etc. Chem. Exam. part 2. fol. 166. 6.  
Many Passages of this nature are expunged out of Doctor jones his Commentary on the Hebrews, others altered by the Licenser, which we pretermit.   

67. Clauses deleted against Popish Satisfaction.  
IN Master Ward's Commentary on Matthew written copy page 17. this is deleted: Quest. Which are the parts of Repentance?  
First, the Papihs answer hereunto, that the parts of repentance are three, to wit, First contrition, or (as some of them say) Attrition: Secondly, auricular confession; Thirdly, Satisfaction of merit.  
Object. We may satisfy the wrath of God for the punishment due unto sin.  
Answ. Neither will this evasion serve, that by grace our works satisfy, for grace and works are so divers, that they cannot herein concur together; grace taking away works, and works grace, if they should be joined as working causes together.  
Ibidem page 383 this is purged out: I read (saith Ambrose) of Peter's penitent tears, but not of his Satisfaction; the which words of the Father, being urged against popish Satisfaction, Peter Lombard answered, Multa facta sunt quae scripta non sunt, many things have been done which are not written or mentioned in the Scriptures.  
Answ. This answer is a sufficient satisfaction (with the Papists) being an essential point of penance, and pertaineth to doctrine, and therefore it should have an express warrant or proof out of the Scripture; for in matters of faith or points of doctrine, an argument may be drawn negatively from the Scriptures (though not so in matter of fact) as for example; This doctrine is not found in Scripture, therefore it ought not to be received, is a good consequence; wherefore the Fathers (viz. Ambrose) argument is good, and the Masters (viz. of the sentences) solution looseth not the knot.  
And fol. 207. written copy: Thy sins be forgiven thee.  
We see Christ here neither requires confession, nor demands or reserves Satisfaction of this sick man, but wholly takes away his sins, to teach us that Christ pardons our sins truly, Heb. 8. 12. jor. 31. 21. etc. Isa. 43. 25. Heb. 10. 17.   

68 Scripture Texts themselves and their very words alone deleted.  
NOt to trouble you with any already mentioned in the Premises take these ensuing instances instead of many more that might be added. In Master Ward's Commentary on Matth. p. 201. Christ indeed is never absent from his children; for, he loves them unto the end, joh. 13. 1. yea, promiseth to be with them unto the end, Mat. 28. 20. yea, he dwelleth with them by his spirit, 1 Cor. 3. 16. 2 Cor. 6. 16. But yet he seemeth sometimes absent. Ibid. p. 202. There is a fear of God, which is a godly fear; wherein two things are observable. viz. First, that he is to be feared, Ps. 2. 11. Pro. 1. 7. Eccle. 12. 11. And secondly, that he is not to be feared doubtingly, but believed confidently, joh. 4. 18. & Rom. 8. 38. Ibid. p. 84. All Christians are called light: Thus Saint Paul taxed the Jews, Thou art confident that thou thyself art a guide of the blind, a light to them that sit in darkness, Rom. 2. 19 whence he intimates that every Christian is or aught to be a light. Ibid. p. 194. Quest. Why doth the Lord principally respect our Faith? Answ. First, because Faith only saveth us, Rom. 3. 12. 27. etc. and 4. 5. Acts 13. 48. joh. 8. 24. Eph. 2. 8. Secondly, because works serve only to prove our Faith, Gal. 5. 8. jam. 2. 18. Ibid. p. 207. Thy sins be forgiven thee. We see Christ here, neither requires Confession, nor demands or reserves Satisfaction of this sick man, but wholly takes away his sins: to teach us, That Christ pardons our sins truly, Heb. 8. 12. jer. 31, 32. etc. Isay 43. 25. Heb. 10. 17. Ibid. p. 403. Secondly, it appears the Holy Ghost is God, because he begat Christ the Son of God, Luk. 1. 35. where he is called, The power of the most High; and therefore he is God. Ibid. p. 187. the Lord is immutable and immovable in his Law and Decrees of mercy, john 13. 1. Rom. 11. 29. Ibid. page 221. All power comes from God; we neither have power to eschew evil, nor to do good, Rom. 7. 15. 19 23. Were not these Licensers as bad or worse than Papists, thus to obliterate these very Texts of sacred Scriptures as heterodox, and unfit to pass the Press? No doubt they would have razed them out of the Bible itself in time, as well as out of this Author's writings, who did but barely cite them in their genuine sense, against Popish and Arminian errors.   

69. Passages expunged, that the Scriptures are light, not hard to be understood, and to be read by the common people.  
IN Master Ward upon Matthew 14. 15. page 27. 90. these clauses are deleted. Ye are the light of the World.  
The Papists affirm, the Scriptures to be hard, and difficult and obscure, that the common people or Laity cannot understand them, and therefore it is to no purpose for them to read them. Now against this we produce this place, arguing briefly thus; the Apostles are the light of the world, therefore their doctrine (i. e. the Scripture) is perspicuous, and facile, and may be understood by a diligent and observant Reader etc.  
To this of Bellarmine we answer, first, the Major proposition is false, that every light is always visible, for these two causes, viz. First, because the Sun and Moon were ordered to be great lights (Gen. 1. 16. and Psal. 136. 8.) for the governing of day and night, and yet we see them often darkened, and suffer strange eclipses: so the Church, though it be ordained to enlighten the world by ministering the doctrine of the Scriptures, yet sometimes it may fail out of men's sight, as hath been showed elsewhere, viz. upon Matth. 5. 14. Secondly, though the Church be a light, yet such as walk in darkness, loving that better than the light, do not always see it, but want either will or eyes thereto: Thus the King of Arams' Soldiers neither saw the horses and Chariots of fire that were round about Elisha, nor knew that they were in the midst of Samaria, until their eyes were opened.  
Neither do men light a candle and put it under a Bushel.  
The Papists say, that the Scriptures are so hard and obscure, that although people were permitted to read them in their mother tongue, yet they could not possibly understand them, and therefore it boots not at all to do so: Now against this Tenet of theirs we enforce this place, arguing thus; Christ in the former verses affirmed his Apostles to be, not only the sale of the earth, but also the light of the world; and in this verse shows how absurd a thing it is to light a candle, and then to put it under a Bushel, and how useful it is to put it into a candlestick, because so it gives light to all that are in the house. But if the writings of the Apostles be obscure, than we must of necessity confess, that the light is hid under a bushel, and is not seen by those in the room: Now if this be absurd, then let the Pastists acknowledge it an absurd opinion to think the Scriptures obscure, and rather affirm them to be perspicuous and plain; yea, not only perspicuous and clear to the understanding of some, but to all who are in the house, that is, to all the faithful: Briefly, if the Gospel be like a lighted candle which is put into a candlestick, and gives light to all who are in the house, than it is perspicuous and clear to the whole household; but the former is true from this verse; therefore also the latter, etc.  
Were not our Prelates wholly Popish, and Rome's sworn Vassals, who could not endure to have such passages as these pass freely through our Presses without a Romish purgation? and do not these bad fruits discover how rotten their hearts, how corrupt their judgements were?   

70. Passages blotted out against Transubstantiation; and Christ's Corporal presence in the Eucharist.  
IN Dr. Clerk's Sermons page 229. l. 21. after these words, not die at all, should follow this deleted cause; God is the creator; 'tis he (John says) made all things; the Popish Priest sayeth, he can, by certain words said in the Sacrament, make his maker, create Christ, incarnate him again, turn bread into Christ's body.  
And in Master Ward's Commentary on Matthew, p. 380. Wine and bread cannot be both in the Sacrament corporally and substantially, as the Papists teach; But of this subject you have heard much before; we shall not therefore here enlarge ourselves any further.   

71. A notable clause deleted concerning the Toleration of Popish Priests, and Divines preaching against it.  
IN D. Featlie's Clavis Mystica, p. 175. this notable passage is purged out by the Archbishop's Chaplain: Now though toleration of different Religions falleth in some respects, within the compass of the mysteries of state, which cannot be determined in the Schools but are fittest to be debated at the Council Table; yet considering the pre-eminence the Law of God hath above the law of men, and the dangerous consequence of an ill resolution of the state in this point, which may tend to the ruin of many thousand souls; certainly the Statesman is not to begin but where the Divine ends in a deliberation of this nature; For first, it is to be enquired, Whether bearing with a false Religion, be a thing justifiable by the rules of true Religion? whether the God of Heaven permit any permission of blasphemy against himself, or heresy against his true worship? And in case that God dispense with some kind of toleration of errors and abuses for some time, to prevent a greater mischief, the Council of state is to inquire, whether the condition of the present state be such, that the only means to suppress heresy, is for a while to let it grow? as also, whether the cockle can be clean weeded out without the spoil of much good corn? If the Grecians never undertook any matter of great consequence, before they received answers from their Oracles; neither the Jews before they consulted with God by the Ephod; nor the Romans, priusquam de coelo servatum esset, before they had the approbation of their soothsayers; doubtless all Christian estates are to expect either a command, or at least a warrant from Scripture, before they proceed in matters so nearly concerning God and his service; otherwise, they go about to set the sun by the dial, not the dial by the sun; alter the house to the hangings; whereas all good Governors should be like good Pilots, qui manum ad clavum, oculos habent ad astra, who have their eye upon the stars or C●rd and hand upon their helm; that is, they ought according to the direction from heaven to steer their course.   

72. Passages expunged against Venial sins.  
IN Doctor Clerk's Sermons page 295. l. 16. after Lotteries, the Licenser hath deleated these words; All sins ventall; ventall (I would say) there; yea (as a Romish Ribald shamed not once to say) though a man had lain with our Lady.  
And page 333. l. 22. after these words. A petty sun, should follow; nor ever heard I of vice in a Diminutine, but only in a Papist; Lindan hath Levicula vitiola, substantive and adjective abated both,  
In Master Ward's Commentary on Matth. 5. ver. 19 page 105. One of the least Commandments, this discourse is razed out.  
Are all sins mortal, are not some Venial?  
First, some sins are called venial, possibilitate, because there is a possibility that they may be pardoned; and they are thus called, in opposition to those mortal sins which cannot possibly be forgiven, as final impenitency, total apostasy, and the sin against the Holy ghost, Heb. 64. & 10. 26.  
Secondly, some sins are called venial, facilitate, because they are more easily and usually forgiven; and they are thus called, in opposition to those sins which are scarcely or seldom pardoned; as swearing, and the idolatry of covetous men, which are seldom truly repent of.  
Thirdly, some sins are called venial, promissione, because they have a promise of pardon; and thus all the sins of the righteous children of God are called venial.  
Fourthly, some sins are called venial, vera estimatione, because they deserve not death nor condemnation: And in this sense we deny any sins to be venial, because every transgression of the Law is mortal; yea, hence Bellarmine confesseth, that they are not properly sins, because they are preter legem non contra, besides the Law, not contrary to the Law; and therefore we should not presume because our sins are small, but fear because they are many; the smallness of them having been a means to hinder us from turning from them, or repentig of them, and also to multiply and increase the number of them.  
Ibidem written copy page 334. Object. Therefore some sins are venial, some mortal.  
Answ. First, neither an Eagle nor an Elephant will catch at flies, and therefore it becomes not so great and learned a Scholar as Bellarmine is to catch and snatch at these flies and moats.   

73. Passages razed out concerning our effectual Vocation.  
THis whole discourse is obliterated in Master Ward's Commentary on Matthew 22. ver. 14. Many are called but few elected:  
Quest. How many sorts of callings or calls are there?  
Answ. There is a double call, viz. particular and general: First, there is a particular calling or function, ●● to the ministry, and the like, John 6. 12. Matth. 7. 22. now this call belongs not unto salvation, and therefore I omit it: Secondly, there is a general call unto salvation, which is two fold, to wit, ineffectual and effectual: First, there is an effectual calling, which is twofold. to wit, a calling whereby God calls all men, and a call whereby he calls the outward Church: First, there is an effectual call whereby God calls all men, and this is twofold, to wit; First, the Word of God, which is said to call all, and that both because it speaks unto all without difference; Come all, etc. Mark 11. 24. & Acts 17. 30. & 10. 35. and also because the sound thereof goes into all the world, or unto the atmost parts of the world. Rom. 10. 17. Psal. 19 4: The book of the creatures for the invisible things of God are seen in the creation, Rom. 1. 20. and there are some marks and impressions or prints of God in every creature: Secondly, there is an effectual call, whereby God calls the eternal Church, to wit, the whole Church professing the Gospel outwardly, whether they be Papists, Arrians, Heretics, Ana baptists or Protestants: Whence we may learn, That all in the outward Church are called, and therefore many are called; this is clear from this verse: and chap. 20. 16. Luke 14. 16.  
Quest. 2. How are all in the outward Church called?  
Answ. Two manner of ways, by the Word and Spirit; First, all under the Gospel are called by the Word preached, Matth. 23. 37. and hence the Gospel is called Lucifer, the day star, 2 Pet. 1. 19 and the Word of life, John 6. 68 and the salvation of God, Act, 28. 28. and the word of reconciliation, 2 Cor. 5. 19 and therefore what will become of those who despise the Gospel; that is, both first, the Papists, who because they hate us, therefore they contamne the Gospel which we profess, although it be the word of life, and the means of their calling: Oh woe be unto those who contemn the words of Christ; and also secondly, they who think preaching a fine thing, but not necessary; such are they who can be content with a dumb Minister, or who, like the Gergesens, prefer their gain before Gospel; Oh! it is a grievous thing for Christ to call, and we to refuse his gracious calling: and also thirdly, they who enjoy the preaching of the gospel, and may be made partakers thereof, hath forenoon and afternoon on the Lord's day, and yet neglect it, and for every trifle, and upon every trivial occasion, will absent himself, Prov. 1. 24. Oh it is a fearful thing for a man to loathe this lovely manna; and likewise fourthly, they who do not make a right use of that which they hear, and this is the most usual, and the most hurtful of all, Amos 8. 11. And thus we see how all under the gospel are called by the Word: Secondly, all under the gospel are called by the Spirit, working within, as well as by the Word preached without: Now because we make this a member of the general ineffectual call: it may be demanded.  
Quest. 3. Whether the call of the Spirit be ineffectual or not? for it is said, that those who are led by the Spirit are the sons of God, Rom. 8. 14. and that there is no condemnation to the spiritual man, Rom. 8. 1. because the gifts of God are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without repentance, Rom. 11. 29.  
Answ. All this is true of the effectual operation of the holy spirit, because that is certain and eternal; but there is a general work of the spirit, which ends in perdition; that is, many may and do fall finally and totally into sin, and consequently into eternal destruction, in whom sometimes there hath been some good motions, and general operations of the blessed spirit; this is clear from these places, to wit, Mat. 7. 22. & 13. 20. Heb. 6. 4. & 10. 26. & 2 Pet. 2. 20. Now this general call and operation of the holy Spirit hath these degrees following. viz. First, an understanding of the word, for the mere natural man cannot understand it, Mat. 16. 23. & 1 Cor. 2. 14. Here observe two things, to wit, First, there are many in the places of the Gospel who hear the Word preached all the days of their lives, and yet understand nothing, but remain children in understanding; now these never were made partakers so much as of common or general grace: Secondly, there are some who live under the Word, and do dogmatically understand the Word; now these must remember that knowledge is not enough, God having given them knowledge for practice sake, yea to know and not to obey will aggravate their panishment. Secondly, a taste of spiritual things and the heavenly gift, Heb. 6. 4. this is to receive the Word with joy. Matth. 13. 20. and there are few ordinary hearers, but at some time or other have these affecting motions, although for the most part the reprobate rather rejoiceth in the newness then in the trueness of that which he hears. Thirdly, obedience in part forsaking some sins and doing God some service, Mark 6. 20. And thus much for the first general call unto salvation, to wit, the ineffectual call. Now  
Secondly, there is an effectual calling, and thus only the sheep of Christ are called, John 10. 27. & 6. 44. & 2 Tim. 1. 9 & 1 Cor. 1. 26.  
Quest. 4. How many things are observable in this effectual vocation or calling?  
Answ. These five which follow; namely; First, it is of and from God, that is, those who are effectually called are called by God. John 8. 44. Act. 13. 48. Secondly, it is wrought by the Spirit, Mat. 12. 18. Isae. 42. 1. 1 Cor. 5. 14. Gal. 3. 26.  
Object. 1. Thirdly, it is free: Now against th●s it may be objected, election is free but not vocation, because our works go before effectual vocation, as appears by the Prodigal, and Eunuch, and Cornelius.  
Answ. There are two parts of our effectual vocation, whereof the first is hid and secret, and internal. and is spiritually wrought by the holy spirit; and the second part is manifest, and that is, the perfection of sanctification, when it is outwardly perfected: Now both these proceed from the free love of God, who works in us both the will and the dead, both good habits and good acts; read Phil. 2. 13. 2 Tim. 1. 9 Jam. 1. 18. Fourthly, it is firm and certain, Rom. 8. 30. 1 Thes. 2. 24. Fifthly, it is not appertaining unto all, but only those who are elected, are effectually called, etc.   

74. Clauses obliterated against Will-worship.  
IN Master Ward's Commentary on Matthew, written copy page 361. this is expunged: Quest. Because this woman without any particular command from God, did by this her fact perform a good work, and an acceptable service unto Christ, it may therefore be demanded. Whether those works which are undertaken out of a good intention, though without a command, be acceptable services or parts of God's worship?  
Answ. No; for the Word saith, that he is worshipped in vain by the Doctrine of men, Isa. 15. 9 and Col. 220. will-worship is condemned, yea this last was singular, not exemplary; for Mary anointed Christ without any special command from God, but not without a singular instinct of the spirit, and Christ defendeth the fact, not at simply good or worthy to be imitated, nor because he did approve of will-worship, but because it was grateful unto him for another use, which he knew, but she knew no, namely his burial, which was shortly to be, Bareus s. fol 853. b.  
Ibidem page 57 in the written copy: Here indeed is a pride in Religion, when God must be content either to accept of will-worship, or a freewill-offering, or else he shall have nothing.   

75. Passageo deleted concerning the loving, prising and hearing of God's Word.  
IN Master Ward's Commentary on Matthew, page 110. in the written copy, this clause is razed out.  
Answ. 3. Except their righteousnese exceed that of the Scribes, they cannot be saved (because civil honesty without Religious zeal is but like a menstrens' cloth, Isa. 64.) And afterwards the last line but four, First, delight in the hearing of the Word, and call it not a weariness or hard saying; we see in hunting that both the horse and the dog run after the Hare, but after a divers manner; for the horse hath no delight in that sport, and therefore if he were whipped and spurred, he would not ride after it, but the dog delights in the pastime, and therefore runs swiftly of himself without any beating: Thus it is not enough to come to the house of God upon God's day to hear his Word, but we must do it with delight and desire, if we would have the Lord to approve of our hearing.  
Ibid. page 332. there is this further deletion: First, how do we love the Word? whether do we prepone or postpone other things before it? we should inquire with ourselves, whether we so love the Word, that we had rather want our meat, drink, and raiment, and recreations, and riches, and all, rather than the preaching of the Word of God, etc.  
Fourthly, unto an example of piety and purity, Phil. 2. 15. (we say and see that those who are in place among the Papists, are bold and courageous in the defence of their Religions, and therefore it is a shame if any Protestants, who are preferred either to Ecclesiastical or civil dignities, should stand as Newters betwixt two.)  
And a little after: Thirdly, whether the back and belly of the poor bless us, etc. Fourthly, whether we use our riches for the buying and procuring the preaching of the Word or not, when we want it? For our Lord will take an account of the spending and disposing of our riches.   

76. Passages deleted concerning good works, their end; and against the Merit of Works, and Works of Supererogation.  
IN Master Ward's Commentary on Matthew, p. 200. this is purged out: Quest. How many ends are there in the performance of good works?  
Answ. Four; namely, first, to please God; secondly, to glorify God; and thirdly to make our own calling and election sure; and fourthly, to confirm, strengthen and build up others: Now the moral works of the natural man fall short in all these but only the last, for sometimes his Neighbour reaps benefit thereby.  
Ibidem printed book, fol. 156. written copy fol. 68 69. Why may we not ascribe some Merit unto our works?  
Answ. Because that were to derogate from God and his good will, who so graciously invites us to come and buy grace of him without money ormony-worth, Isa. 55. 1. and therefore we must not expect not exact the reward of glory, as a due debt unto 
NOTE.  us from God for our works, as Saint Elzearous did, etc. Will not this hinder and discourage men from working, to remember that all their works merit nothing at God's hand at all? Ans. It is so far from hindering, that it furthers; so far from discouraging, that it encourages; so far from lessening, that it increases; and so far from extinguishing that it inflames our desires and endeavours to be rich in good works.  
Ibidem written copy fol. 105. We deserve nothing at the hands of God but only by the obedience of the Commandments, i. e. if there be any merit, it is in the obedience of the Law: if Adam had merited, it had been by obeying that which was commanded, not that which was required; for when by such things we desire to please God, he will say, who hath required these things at your hands, Isa. 1. 12. and therefore little hope can the Papists have to merit Heaven by their monastical Vows, whether general or particular.  
Ibidem written copy fol. 108. It is injurious unto Christ, to desire God to accept of 
NOTE.  the overplus of our brother's merits for us: Here we may observe the true Mystery of Iniquity, and the impious impudence of the Popish Writers, and all who herein subscribe unto them; who, first, hold that the merit of Christ is not sufficient to save us, because it is not ours, and we ought to have an inherent righteousness of our own besides that imputative righteousness of his, or otherwise we can never be saved: And secondly, that the merits of a mere man can save us although we be wicked, and have no ioherent righteousness in us at all; thus blasphemously arrogating more to the false and feigned overplus of sinful men, then to the whole sufferings and perfect merits of that Lamb without spot.  
Ibidem written copy fol. 300. Object. For the merit of works: Answ. First, the Question between us and the Papists is, demeritis secundum esse, but this conclusion is inferred de Meritis secundum dici, and therefore proves nothing against us: Answ. 2. Secondly, he who can perfectly fulfil whatsoever is commanded in the Law, may be said to merit the reward promised: but this none are able to do, as hath been formerly in divers places proved: Answ. 3. Thirdly, the promise of the Gospel is not, do this and live; but believe and thou shalt be saved: and therefore the reward is not merited by works, but given of grace and mercy? Answ. 4. Fourthly, these accidental promises, wherein life is promised to works, do not give a tied unto the Kingdom of Heaven for the merit of works, but the profession of life everlasting through grace in Christ: And therefore works are not antecedent, causal and meritorious causes of this life, but in respect of our right thereunto, they are frequent conditions, and in regard of our possession thereof, they are preparations thereunto.   

Passages expunged against Profaneness, Libertinism, and living, ending in sin.  
TO close up these purgations we informed you in the first Section of them, p. 259. that the Licenser changed this passage in Doctor Jones his Commentary on the Hebrews, page 106. We have begun in pure and sound Religion, let us not END in Popery; into, let us not end in profaneness; yet behold these purgers ending not only in Popery, but Libertinism and prophanensse too, in the highest degree, as their expunging these clauses (to omit hundreds of like nature) evidence.  
In Mr. Ward's Commentary on Matthew, p. 161. they deleted this period Thirdly they (Professors) must be careful to stop the mouths of moral, civil, honest men, who usually object, that they are not so proud, covetous, idle, revengeful, angry, and self-conceited as Professors are; for they are pharisees toward others, and little better than Publicans in themselves; Let those therefore who call upon the Name of the Lord, depart from all iniquity, and let them labour to abound in all virtues, both moral and Theological, that so our profession may be praised both of profane and civil men.  
Page 147. in the same Author: Thirdly, another reason; why we must never sin at all, is, because sin is like Penalopes' Web, and therefore to admit of one were to cast ourselves as far back as ever we were; wherefore we must so run, that we may attain, and so follow God's Plough, that we look not back: the sow who after her washing turns herself to her former wallowing, becomes as filthy as ever; and man by a willing running or falling into sin, becomes as far off from God, and odious unto him as ever; and therefore we must take no liberty unto sin at all.  
And page 217. Secondly, those are here blame-worthy, who after a general call to the profession of the gospel, live wickedly, turning the grace of God into wantonness, Judas 4. and ending in the flesh though they began in the Spirit, Gal. 5. 19: certainly these are the worst of all in the Lords esteem, this not being the persuasion of him who called them.  
TO these purgations, infinite others might be accumulated, enough to make many whole Folio Volumes, but for brevity sake we shall pretermit them; all these here mentioned (for the Readers fuller satisfaction, & clearer discovery of this prelates popish intentions) not being read at large, at the Lords Bar, but only the principal of them, the rest but pointed at (though all there actually produced in general collections of them) to husband time, and avoid tediousness in this kind of evidence.  
Now we appeal to all the world and every man's conscience who shall impartially peruse these several orthodox passages expunged out of new licenced books, by the Archb. and his Agents, before they could pass the Press (the like whereof was never heard of in any Protestant Church, but only in Romish Babel) and compare them with the several forementioned Popish Doctrines, Superstitions, Errors, Clauses authorized by them in other late printed Pamphlets, to corrupt the People: whether they be not a most full, satisfactory, experimental, irrefragable Evidence to convince your Lordships and all gainsayers, of the Archbishops real Endeavours, utterly to subvert the Protestant Religion, and introduce the whole body of popery (with arbitrary power and tyranny) among us without any public opposition, notwithstanding all his mere verbal protestations to the contrary, most apparently contradicted, refuted, by these his popish purgations uncapable of any justification or excuse, unparallelled by any Protestant Prelates unheard of in any Protestant Church, or in our own, before his comin●ering in it, unpractised by any, but only popish Inquisitors, in their Indices Expurgator●y; wherein we find the very selfsame passages in substance, yea and some of them in terminis deleted out of Classical Authors, which this Archbishop and his Chaplains have obliterated out of our Protestant Writers, as you may evidently discern by these few particular instances in the Index Librorum expurgatorum, by Gasper Quiroga, Cardinal and Archbishop of Toledo, and general Inquisitor for Spain, Salmuri; 1601. wherein I find these with sundry other like clauses expunged out of the Index to Saint Augustine's Works, set out by Froben: The Annotations to the Bible of Robert Stephanus Erasmus. and others. Eucharistiam non esse sacrificium, sed sacrificij memoriam: Fides sola justificat: Justi summus sola fide; Justos ab injustis fides discernit, non opera. Imaginum usus prohibitus. Matrimonium omnibus concessum qui continere non volunt. Opera nostra noe non salvare: Peccata venialia damnant. Qui Sabbathum observat sanctificat. Sacra sunt venalia Romae. Culum est venale Densque: Roma ipsa Lupanar Facta est toto execrabilis orbe. Christus sol●● pacificator & justificator. Non meremur beatitudinem de condiguo. Vult Dominus Altare terreum, nos autem marmoreum constru●mus: Episcopus non differt a Presbytere. Sacerdos & Episcopus olim idem: Monachi olim non fuerunt, si●ut hodis, etc. Voterum nulla vincula apud veteres Monaches. Boatissime pater audit Romanus Pontifex● Tuin evim glorificatur nomen Dei, cum nihil nosiris meritis, sed totum tribuitur illius ●isericordiae. Templorum supervacaneus ornatus. Alienis meritis & operibus nemo juvetur: Fides etiam in tentatione manet: Summum malum est in operibus nosiris & meritis confidere; hoc cum est meritum Christi blasph●m●re. Confitenda Deo peccata non homini: Scripturae divinae omnibus voleutibus perviae & faciles; Seripiuras legere omnibus, etiam mund●nis praeceptum. Sanctorum invocationem pracavit Jo●nnes, Salut non ex Meritis. Imagines pictas contra Religionem esse scribit Epiphanus: Imagines vel sia●uas Dei cultores adorar● non debent. etc.  
What affinity there is between these purgations of this popish Spanish Inquisitor, and those of this English Archprelate & his Agents, you may easily discern by comparing both together; & thereupon necessarily conclude, that their intentions were alike popish, because their Practices, Purgations are so parallel. Only there are these remarkable differences between them: First, that these purgations made by him and his Agents are far more gross in sundry particulars than any we find in this, or any other Romish Inquisitors Index Expurgatorem: Secondly, that they were made by this Arch-prelat and his Chaplains, who professed himself a zealous Protestant, and who in respect of his very calling, supreme authority in our Church, and the great trust reposed in him, ought rather to have authorized then purged out these passages, especially in such times when we were all generally running headlong unto popery, and apostatising unto Rome; when as all these other deleatures were made by professed papists only in popish Kingdoms, Churches, when they were falling off to the protestant Religion, which they endeavoured to prevent.  
By this Card you may see and suppress what compass this Arch-director and Corrector of our Church did sail by, and what foreign port he was making to.  
The precedent branch of the Evidence against the Archbishop, hath given most ample proof of the seventh and ninth Original Articles, to which we shall only add; That, the Archbishop having stopped the English Presses to all Orthodox Books against his Popish Innovations at home, endeavoured to hinder the Printing of them abroad in Foreign parts; to which end by Sir William Boswels means, (than Leaguer Ambassador at the Hague) and the assistance of one john le Maire, preacher in Amsterdam (his constant Spy and Intelligencer, to give notice of all English and Scottish Books there printing, as appears by sundry Original Letters under his hand and seal, found in the Archbishops study) he procured the States of the United Provinces in the Low Countries, to make a general Proclamation in April 1639. against the Printers and spreaders of Libellous and Seditious Books against the Church and Prelates of England, and obtained a Proclamation or Order from the Towns of Amsterdam and Rotterdam, for the apprehending and punishing of Master Can and other English men, who Printed such English and Scottish Books; which is evident by divers copies thereof, and Letters from Sir William Boswell and others, to the Archbishop. By means whereof the Presses both in England and the Netherlands were all closed up against Orthodox English Books, under the notion of Libellous and Seditious Pamphlets, and could neither be Printed nor imported without great danger and censure.  
On the contrary, divers Popish books of all sorts, as well in English as Latin, French and other Languages, were Printed and dispersed in London by Priests, Jesuits, Papists and their Agents, without any restaint or search made after them, or punishment inflicted on the Printers or dispersers of them: yea, many thousands of them were daily imported by help of the Queen's Priests and Capucins, who dispersed them; and if the searchers or others seized them at the Custom house, according to the Statute of 3. jacobi. c. 5. which Enacts; That no person or persons shall bring from beyond the seas, nor shall print, buy, or sell, any Popish Primers, Ladies Psalters, Manuels, Rosaries, Popish Catechisms, Missals, Breviaries, Portals, Legends and Lives of Saints, containing any superstitious matter, Printed or Written in any Language whatsoever, nor any other superstitious Books, Printed or Written in the English tongue; upon pain of forfiture of 40. s. for every such Book; etc. The Archbishop or his Chaplains would presently send to the Searchers, and enjoin them to restore these Books to the owners that claimed them; or else command them to bring them in to the High Commission Office, upon pretence to proceed against the Importers, and to have the Books themselves publicly adjudged to be burnt; where, after a little space, they were delivered out from thence to the Importers, without any penalty or confiscation, and then freely dispersed among the Roman Priests and English Catholics, to foment them in their Idolatry, Superstition, and seduce others unto Popery: as one john Egerton a searcher deposed, and others attested; of which more hereafter. Which compared with the premised Licensing of Popish, and purging Orthodox Books against Popery; will most perspicuously discover his impious designs to advance and set up Popery among us by degrees.    

The fifth particular branch of the Evidence to prove the first General Charge against the Archbishop of Canterbury.  
WE shall in the next place proceed to the eighth and ninth Original Article, which we shall address ourselves to prove, and make a fifth General Proof of his Traitorous Endeavours to subvert Gods true Religion by Law established in our Church, and to set up Popish superstition and Idolatry in its steed: and that is, His countenancing, commending, fomenting, and preferring of divers Clergymen, who were most addicted to, and greatest Writers, sticklers for Arminian Errors and Superstitious Popish Doctrines, Ceremonies, Innovations, to the best Ecclesiastical Dignities, Promotions, Benefices, and making some of them Chaplains to his Majesty, to the Prince's Highness; and Heads of Colleges in our Universities, to poison those Fountains of Religion: Seconded with his contrary discountenancing, suppressing, suspending, censuring, imprisoning, persecuting, and driving forth of this Kingdom such zealous, Orthodox Preaching Ministers who were most bold and resolute to oppose them.  
For pregnant proof of the former Branch of this particular.  
First, it is clear and undeniable not only by known experience and divers Letters found in his study, but by the Docquet Books and privy Signets on record, that this Archbishop (contrary to the use of his Predecestors) encroached, usurped to himself from the year of our Lord 1627. when he first grew potent at Court and became Bishop of Bath & Wells, afterwards of London, before he was Archbishop, and ever since he mounted to the See of Canterbury, the disposition and donation of all or most Bishoprics, Deaneries, Prebendaries and Benefices of note in his Majesty's gift, or in the gift of the Lord Keeper and Master of the Court of Wards, not only within the Kingdoms of England, but of Scotland and Ireland too; and that he usurped the power of nominating Chaplains in ordinary to his Majesties and the Prince's Highness (contrary to all former Precedents) belonging time out of mind to the Lord High Chamberlains Office, who had the nomination of these Chaplains and swore and invested them in their office, as Master Oldesworth (a Member of the House of Commons) Secretary to the late High Chamberlain the Honourable Earl of Pembroke attested upon Oath, and the Noble Earl himself averred upon his Honour; a thing so notorious to all old Courtiers, and Chaplains in ordinary to the King, as to doubt of it were a Solecism.  
To make this apparent by punctual proofs, we shall instance in such particular persons which were advanced by him to Bishoprics even for their erroneous Arminian opinions, or dangerous Popish Tenets and Practices. We have 
* See p. 157. to 164.  formerly proved, that Richard Montague was questioned and voted against in the Commons House in Parliament April 13. 1626. for his Arminian and Popish Tenets, published in his Gag and Appeal, and, endeavouring, as much as in him lay to reconcile us to Popery: which complaint was revived against him in the ensuing Parliament, An. 1627. No sooner was that Parliament dissolved; but this Prelate, than Bishop of London, who fomented, protected him against the Parliament all he could, in stead of discountenancing, punishing, advanced him to the Bishopric of Chichester in the place of Bishop Carlton who writ against him. This was evidenced by the Docquet Book it self, wherein this entry of the Privy Signet and Election is recorded, july 18. 1628. His Majesty's Royal assent for Richard Montague, Bachelor in Divinity, to be Bishop of Chichester, signified, By order of the LORD BISHOP OF LONDON (Laud) And by the Record itself of the King's Royal Assent, produced at the Bat by Master Prynne, and there Read in these Words.  
CHARLES R.  
REX, etc. Reverendissimo in Christo Patri perdilecto & perquam fideli Nostro Domino Georgio providentia divina Cantuar: Archiepiscopo ac totius Angliae Primati & Metropolitano, ac aliis quibuscunque Episcopis quorum in hac parte intererit, salutem: Cum vacante ●uper sede Episcopi Cicestren: per mortem naturalem ultimi Episcopi ejusdem, ad humilem petitionem Decani & Capituli Ecclesiae nostrae Cathedralis Cicestr: per Literas Nostras petendi licentiam concesserimus alium sibi eligendum in Episcopum & pastorem sedis pradicti, iidem Decanus & Capitulum vigore & obtentu licentiae nostrae perdilectum nobis in Christo Richardum Montague; sacrae Theologia Baccalaurum sibi et Ecclesia praedicta elegerunt in Episcopum & pastorem, prout per literas suas, sigillo corum communi sigillatas Nobis inde direstas plenius liquet & apparet. Nos electionem illam acceptantes eidem electioni Regium nostrum assensum adhibuimus pariter et faverem, et hoc vobis tenore praesentium significamus. Rogantes, ac in side et dilectione quibus Nobis tenemini firmiter precipiendo mandautes, quatenus vos eundum Richardum Mountague in Episcopum et pastorem Ecclesiae Cathedralis nostrae Cicestren: pradictae fie ut praefertur electum, electionemque praedict: confirmare, et cundem Episcopum et pastorem Ecelesiae Cathedralis predictae consecrare, ceteraque omnia et singula peragere quae vestro in hac parte incumbunt officio pastorali, juxta formam statutorum et legum Regni nostri Angliae in hac parte edit● et provis: velitis cum diligentia, favere, & effectu. In cujus rei, etc.  This containeth your Majesty's Royal Assent for Richard Montague Batchelar in Divinity to be Bishop of Chichester, void by the death of the last Incumbent. By order of the Lord Bishop of London. 
After this he so far honoured him, as to be present at his consecration; Witness this passage in his Diary, penned with his own-hand. August 23. 24. 1628. Saturday Saint Bartholmeus Eve, the Duke of Buckingham slain at Portsmouth by one Lieutenant Felton about 9 in the morning; the News of his death came to Croyden where it found myself, and the Bishops of Winchester, Ely and Carlisle at the consecration of Bishop Montague for Chichester, with my Lord's Grace. In the year 1638. upon the Translation of Bishop Wren to Ely; this Archbishop preferred him to the See of Norwich; witness Bishop Mountagues Letter to the Archbishop thus endorsed with his own hand. Rec. Martii 29. 1638. Bishop of Ghichesters' submission of his Books to me, etc. Found in his Study at Lambeth and attested by Master Prynne.  
May it please your Grace,  
By Mr Bray I sent your Grace another part of my Altar Relations, as my between-times of sickness would give me leave to transcribe; the rest as I can dispatch it, I will send after with God's help: In the last, there is much of the Church's sacrifice, faithfully related out of Antiquity not positively by me asserted. I am but a Narrator, and so the less offensive. Howsoever I give your Grace Power to dispose 
Note.  of what I write, as will fit the Church and State. For we are, I know, of the same Religion, drive to the same end, though not the same way. So much I related to Master Bray, and Mr Deane of Christ-Church. The remains of my Ague are worse than the Ague itself, so that I cannot wait upon your Grace as I would. Yesterday I took a Purgation, which I hope will do me good, but hath much weakened me, and Physicians in expelling the remains and restoring health unto the castle of strength, say they must tuto pede movere. I cannot learn that my Lord of Norwich is yet fully translated, till when I suppose there is no issuing of my Congee D'esleer: I must humbly entreat your Grace that you would be pleased to inform me, when and what I should do, in both which I am so ignorant: God make me profitable to his Church, to which I can bring nothing but honesty and Industry, which I will promise; and to your Grace thankfulness for your long-continued extraordinary Favours; in which vote I rest. 
Note   
Your Grace's poor Servant and Brother, Rich. Cicist. For the most Reverend my Lord of Canterbury his Grace, this.  
By this Letter it is most apparent: First, that Bishop Montague made the Archbishop acquainted with his Books before he printed them, and submitted them to his censure: and how full of Popery they are, you have already heard: Yea after they were printed he presented him with printed Copies of them curiously bound up and guilded, produced and read formerly at the Lords Bar: Secondly, That Canterbury and he were of the same religion, and did drive at the same end; and what was that but the erecting of Altars, the introducing of Popery, and reconciling us to Rome, as this Letter and the foregoing evidence manifest. Thirdly, That his promotions were by the Archbishop's long-continued extraordinary favours, for which he returns him thanks in this Letter. And no wonder was it, that Bishop Montague was his special Favourite; for if we believe the Pamphlet entitled; The Pope's Nuncio, p. 11. 14. 16. (first published in Italian by the Venetian Ambassador) this great confident of the Archbishop was very intimate with Panzain the Pope's first Legate, frequently visited him, and very passionately desired a Reconciliation of us and the Church of Rome: Yea, Godfrey Goodman Bishop of Gloucester, in his Letter to the Archbishop whiles they were both prisoners in the Tower, dated August 30. 1642. (the original whereof was seized on by M. Prynne) writes: That at that instant when he dissented from the New Canons (by Bishop Mountagues encouragement) An. 1640. he could have proved, how that in his person he did visit and held correspondency with the Pope's Agent and received his Letters in behalf of his Son who was 
Note.  then travelling to Rome, who by his Letters he had extraordinary entertainment there. This Bishop Montague would ascribe to the favour and credit which he had gotten by his writings. If so, it seems they were very well approved of at Rome; And this is not only probable but real, as appears by an original 
* See a necessary Introduction to the Archbishop of Canterbury his Trial. p. 146. 147.  Letter under Bishop Mountagues own hand to Secretary Windebanke, dated from Aldingburne Jan. 26. wherein he desires this Popish Secretary to give his son leave to go to Rome in his travel, which he is desireous to do, and I (writes he) AM DESIROUS HE SHOULD; desiring him to acquaint his GRACE therewith, and remember his duty to him: His Grace's advancement then of such an Arminian and Romish Prelate, so intimate with the Pope's Legate and much favoured at Rome, must certainly favour of a Romish design to corrupt our Church, subvert our Religion, set up Popery and reduce us back to Rome.  
Doctor Roger Manwaring Vicar of Saint Giles in the fields, a man very Popishly affected, and intimate with Papists, who abounded in his Parish; upon a complaint and Impeachment of the Commons in Parliament for two Sermons preached before his Majesty the third year of his reign, in Justification of the Lawfulness of the Kings imposing Loves and Taxes on his People without consent in Parliament, to the subversion of the Property and Liberty of the Subjects (which Sermons were preached and printed by this Archbishops special solicitation) was on the 14. of June 1628. censured by the Lords in Parliament; and thereby perpetually disabled from all future Ecclesiastical preferments in our Church: Of this censure the Archbishop took special Notice inserting it into his Diary: adding, that himself was complained of by the house of Commons June 12. for warranting Doctor Manwarings Sermons to the Press. Yet no sooner was this Parliament ended, but in high affront of their public censure, in july following, by this Prelate's assistance, Doctor Manwaring (as was proved by the Docquet Book) was presented unto the Rectory of Stamford Rivers in the County of Essex, void by the promotion of Richard Montague to the Bishopric of Chichester; he who had right thereto was put by; and a dispensation granted to Doctor Manwaring to hold it with the Rectory of St. Giles which made this Doctor in the superscription of a Letter of his to this Archbishop, when London, about the Commission of Fees in London Churches Jan. 28. 1631 (endorsed with the Bishops own hand and found in his study) to style him, My singular good Lord: And so he proved; for soon after, as was proved by the Docquet Book, in May 1633. the Deanery of Worcester was granted to this Doctor; and the grant signified to the signet office by the Bishop of London (Laud) who procured him this preferment: What service Manwaring did in that Church in setting up a Marble Altar, introducing Copes with other Popish Innovations, and what Account he gave thereof to the Archbishop his Patriot, you may formerly read, p. 81. under both their hands; which was such a Meritorious Work that in few days after, the Archbishop procured a Congee d'eslier for him to the Bishopric of St. David's in Wales; which was signed by the Archbishop himself, as appears by the Docquet Book in the signet office (produced at the Lords Bar) among the entries of December 1635. After which, himself consecrated him Bishop of that See, as was proved by his own Diary, wherein he entered this Memento with his own hand: Feb. 28. 1635. I consecrated Doctor Roger Manwaring Bishop of Saint david's. So that this pair of malignant active Popish Prelates, Montague and Manwaring, received all their Ecclesiastical preferments after the proceedings against them in several Parliaments, by his procurement, in highest affront of their Authority and Censures; who obtained likewise a Royal Pardon procured for them, entered in the Docquet Book, Jan. 1628. Both drawn according to his Majesty's pardons of Grace granted to his subjects at his Coronation, with some particulars for the pardoning of all Errors heretofore committed severally by them, either in speaking, writing or printing, whereby they might be hereafter questioned.  
But to proceed to others; August 1628. we find in the Docquet Book a Congee d'sliere, and Royal Assent by order from the Bishop of London for Doctor Maw (a known Arminian) to be Bishop of Bath and Wells: and the like in the same Month for Doctor Richard Corbet (a professed Arminian and one well-affected to Popery) to be Bishop of Oxford, by order from this Bishop, who afterwards promoted him to Norwich. In November, 1628., A Congee d'slier by his order too, was directed to the Dean and Chapter of York to elect Samuel Harsnet then Bishop of Norwich (a professed notorious Arminian well inclined to Popery) to the archbishopric of York. Mart. 25. 1632. we find a Congee D'eslire to the Dean and Chapter of Christ-Church to Elect Doctor John Bancroft Bishop of Oxford, and in June following a Warrant for the restitution of the temporalities of this Bishopric to him, both subscribed & signified by the Bishop of London; and what a corrupt unpreaching Popish Prelate Bancroft was, is known to all the University of Oxford. In Octob. 1632. We find these four several Congee D'eslires all procured by order of this Prelate, than Bishop of London. One to the Dean and Chapter of Winchester to Elect Walter (Curl) Bishop of Bath and Wells to be Bishop of Winchester; Alike, to the Dean and Chapter of Coventry and Lichfield, to Elect Robert (Wright) Bishop of Bristol, to be Bishop of that See. Alike to the Dean and Chapter of Peterborough, to Elect Doctor Augustine Linsell (an Arch-Arminian and very Popish and Superstitious, as was attested by Mr. Peter Smart upon Oath, and the Author of most of the Innovations in Durham Cathedral, who joined therein with Doctor Cousins) Bishop of that See. Alike, to Elect Doctor Pierce Bishop of Bath and Wells. Now how active all these Prelates were to set up Altars, introduce all Popish Ceremonies, suppress Lectures, silence Ministers, promote the Book of sports, advance Arminianism and Popery, hath been already manifested in the premises: And we find that Doctor Lindsell was afterwards translated to the Bishopric of Hereford Jan. 1633. and this Bishop of Winchester made the King's chief Almoigner in june 1637. by Order of this Archbishop. In Octob. 1635. we meet with in the Docquet Book a Congee D'eslire and Letter to the Dean and Chapter of Norwich, to Elect Matthew Wren Bishop of Norwich, both signified by this Archbishop of Canterbury; and the like for his translation to Ely, March 17. 1637. by Order from this Archbishop. Now what an Arminian and Popish Innovator this Prelate was in all particulars (the Popish furniture of whose Chapel with Basins, Candlesticks, Corporals, Altar-clothes, A Chalice with a cross upon it, and other Popish Trinkets as appears by his own Book of Accounts costing him 159. l. 4. shil. 1. d.) and how great a persecutor, silencer, supresser of Godly Ministers, people, the world experimentally knows, and the premises demonstrate. We could instance in sundry English & Welsh Bishops more of the same strain who were all advanced by his order, means, as namely By Neal made Archbishop of York by him; (an Arch promoter of Arminians, Popish Clergy men and all Popish Innovations:) Dr juckeson, first made Bishop of Hereford, afterward of London, and Lord Treasurer by this Archbishop: A man though of a mild temper; yet as Superstitious, as Popish as most of the former; and his Visitation Articles (especially the last enforcing the New Cannons and Etcetera Oath) as Superstitious and Vile as any: Doctor Duppa Bishop of Chichester, a known Arminian and very Superstitious: Doctor Skinner Bishop of Bristol, and after of Oxford, a man tainted with Arminianism, and very much addicted to Popish Superstitions, Innovations; with sundry others; but these shall suffice. Only we cannot pretermit a notable Letter of Dr. john Towers to Sir john Lamb, to be a Mediator to his Grace, to confer the Bishopric of Peterborough upon him; which Letter intimates, that all Bishoprics and Ecclesiastical Preferments were then in his disposal.  
Worthy SIR,  
I Intended only my hearty Thanks to you in this Letter, for what I read in your last Letter to my Lord Bishop, concerning myself; and your true Love in that I shall ever acknowledge with a sincere heart. But now Sir, I must entreat leave of you, that I may join an earnest suit to my thanks. My Lord Bishop, I hear, is to be translated to Hereford, and I am not thought on to succeed him. I dare not write to my Lord's Grace of Canterbury. But I dare hope of his goodness to me, and that he will commiserate my case, when he shall be truly informed of my need, and what an utter discredit it will be to me in my Country, when I shall be intercepted by whomsoever, now the third time, after that his Grace did encourage me to pitch upon this Bishopric 
Note  in his house at Westminster. In truth Sir, if I miss of it this third time, I shall have no Joy to show my face in the Diocese. Therefore I beseech you, that you will speedily be my earnest Solicitor to his Grace, that if for no other reason, yet out of mere compassion I may not be so utterly disheartened. I could be as glad to see Doctor Sibthorp in the Deanery almost as myself in the Palace. Your interest in his Grace's Love, may be a powerful Mediator for us both. Good Sir delay not the time, to commend my cause to his Grace; in whose goodness I cannot but have great confidence. I heartily commend you to God's grace, and will ever be,  
Your very thankful friend. Jo. Towers. Peterborough, Sept. 30. 1638.  
What effect this Letter produced, appears by the Docquet Book, Octob. 29. 1638. Where we find both a Congee De'slire, and Letter to the Dean and Chapter of Peterborough, to Elect this aspiring Dr. for their Bishop, both drawn up, by Warrant from this Archbishop of Canterbury. Belike Sir john Lamb found this Doctor very thankful for his promotion according to his promise, the rather, because we find in the Docquet Book, Novemb. 5. 1638. A presentation of this Dr Towers to the Rectory of Caster in the diocese of Peterborough, by order from the Lord Archbishop of Canterbury. Who as he disposed of all Bishoprics in England, so likewise in Ireland even whiles he was Bishop of London and since, as appears, not only by sundry Letters from Doctor Usher Primate of Ireland, and other Irish Prelates, found in his Study, but by several Writings and Warrants under his hand for disposing Bishoprics there; we shall instance only in three.  
The first of them (seized in his Study by Mr. Prynne) is thus endorsed with the Archbishops own hand. Mr. Lancaster's Reasons why he should be Archbishop of Cassils', though he be thought too young.  
Maii 21. 1629.  
WHereas the Lord Bishop of London objected against my age, as being under 50. Your honour may be pleased, if it shall be insisted upon, to make known to his Majesty, that the lamentable estate of that Church is such, that it is requisite he should be active, able, and wealthy, rather than old and decrepit, that should have that Bishopric, to prosecute the recovery of the revenues thereof, where the last Archbishop left, who spent and spoilt himself in the prosecution thereof, and so shall any other that shall undertake that, unless he shall be of competent age, and shall have his Majesty's gracious favour and furtherance therein. Again, gravity, sobriety, sincerity, integrity, courage, counsel, goodness, godliness, hospitality, and charity are more to be regarded in that Country, (where they pry with Eagles eyes into our lives and conversations, but will not hear our doctrine) then old age, where he shall not long want grey hairs, if suits, troubles, molestations, vexations, persecutions, and afflictions can procure them. Again, it is held by most, that neither Saint John the Evangelist, nor Timothy the first Bishop of the Ephesians, were above 30. years old, and yet our Saviour made choice of the former, and Saint Paul of the latter, saith in the first of Tim. 4. and 12. Let no man despise thy youth.  
By this its apparent that the power of disposing the Archbishoprics and Bishoprics in Ireland were in this Prelate's hands, and that he rejected or advanced whom he pleased there; and therefore must be satisfied,  
The second is this Note writ with this Archbishops own hand found among Secretary Windebanks Papers, who thus endorsed it. Jan. 1634. My Lord of Canterbury's Note for George Andrews Dean of Limbrick to be Bishop of Fernes and Laughlin.  
George Andrew's Dean of Limbricke to be Bishop of Fernes and Laughlin: To hold in Commendam any thing he hath saving the Deanery. The Bishopric is void by the death of the late Bishop thereof. You must draw up a Letter accordingly out of hand.  
W. Cant.  
Thirdly, A Warrant thus endorsed with the Archbishops own hand; A Warrant for the Bishop of Limericke; writ by his Secretary Dell, and signed by himself in this form: which will demonstrate the form of all his other Orders and Warrants to the Signet for the forementioned English Bishops.  
SIR,  
YOu are to prepare a Bill for his Majesty's Signature after the usual manner, containing a grant of the Bishopric of Limericke in Ireland, now void by the death of the late Bishop there, to George Webbe Doctor in Divinity, and one of his Majesty's Chaplains in ordinary. And for so doing these shallbe your Warrant.  
Septemb. 22. 1634. W. Cant. To the Clerk of his Majesty's Signet attending.  
His Authority in disposing the Bishoprics in Ireland was so absolute, that William Bishop of Cork and Rosse in his Letter to this Archbishop. Aug. 7. 1640. (after he had passed through one or two Bishoprics there) writes thus by way of acknowledgement to him for his preferments there; What I had or have is of your Grace's goodness, under him who gives life and breath, and all things; and under our gracious Sovereign, who is the breath of our nostrils.  
The like we could prove for Scotland: and what kind of Popish and Arminian Bishops he there preferred, themselves have sufficiently declared in their Charge against him, and other 
* See Master Baylies Canterburian selfe-conviction.  Writings.  
Not to insist upon his earnest endeavour and contest to promote Dr. Theodor Price Vice-Deane of Westminster, to a Welsh Bishopric, as the fittest man in his conscience of all others, who lived a professed Unpreaching Epicure, Arminian, and died a reconciled Papist to the Church of Rome soon after, receiving extreme unction from a Popish Priest, who miss the Bishopric only by the Noble Earl of Pembroke's opposition, to which Dr. Owen was preferred in his stead.  
We shall pass from Bishoprics to Deaneries. To pretermit his advancement of Dr Manwaring, Dr Wren, Dr Duppa, and others to Deaneries, ere they were made Bishops. Decemb. 1635. the Deanery of Worcester was granted to Dr Christopher Potter (a professed Arminian, which Dr. Featly attested) by signification and order of this Archbishop of Canterbury, as the Docquet Book records: to whom he submitted the correction of his Book entitled, Want of Charity; and imputed his preferments, witness this Doctors own Letter to the Archbishop, the original whereof, attested by M. Prynne, was produced and read, as followeth.  
My most honoured Lord,  
I Humbly thank your Grace for very many Demonstrations of your Love to me, and particularly for your last favourable mediation to his Majesty in my behalf, for a Prebend in Windsor. The conveniency of that preferment (if my Sovereign Master please to confer it on me) I shall value much more than the profit: But how ever resolve, not to prescribe to your Grace, much less to his Majesty, or with immodesty or importunity to press you. I bless God for what I have, and hope he will give me the grace to rest well contented with my present condition, what soever it is. In the means while my Lord, the Obligations which I have to you are such, as I can never satisfy, but with my prayers, which shall be constant, that your Grace may long live with honour and comfort 
Note.  to serve God, his Majesty, and this Church; which daily feels the benefit of your wisdom and goodness, etc.  
Your Graces in all humility. Chr. Potter. Octob. 6. 1633. Queen's College.  
In April 1635. We find in the Docques Book a Presentation of Dr Richard Bayly (generally reputed an Arminian, and Popishly affected) to the Deanery of Sarum, by Order from this Archbishop. In October 1638. Dr Thomas Jackeson, a professed Arminian (as Doctor Daniel Featly his fellow-Collegian attested) was made Dean of Peterborough, by the order and procurement of this Archbishop. By his means, Bishop Wren was made Dean of his Majestics Chapel: And to conclude with one notable instance more instead of all others. October 16. 1640. the Deanery of Peterborough was granted to Doctor John Cousin; by signification and order from this Archbishop, who promoted him to this dignity by his own confession, th●● written with his own hand & attested by M. Prynne: I presented four of his Majesty's Chaplains in ordinary to his Majesty for the Deanery of Peterborough: His Majesty pitched upon Doctor Cosia in regard his means lying in the Bishopric of Durham was in the Scots hands, and nothing left to maintain him, his wife and children, but a poor Headship worth 40. l. per anuum; And out of the same consideration, and no other, did I put his name with the rest to his Majesty. What an Arch-Promoter of Popish Doctrines, Ceremonies, Innovations this Dr Cousin was, appears by the 
* See p 70. 73, 74. 78. 193.  premises; and Master Peter 〈◊〉 testimony of him upon Oath, and what a recall intimate friend this Arch bishop was to him, what a Patri●t and Protector of him against all Prosecutions, might be evidenced by sundry Letters passing between them, over tedious to recite, the Originals whereof, found in the Archbishop's Study, we have ready to produce.  
For Clergy men infected with Arminianism, Popery, and devoted to Popish Ceremonies, 〈◊〉 by him to be Chaplains in ordinary to his Majesty, & the Prince his Highness; to corrupt their Persons, Courts, in the Theory and Practice of Religion; we shall instance only in these ensuing: Dr Richard Bayly Deane of 〈◊〉; Dr Thomas Turner, Dr William Heywood, Dr Richard Marsh: Dr William Hutchinson: (all formerly his own Chaplains, as appears by a list of his Chaplains since he was Bishop, written with his own hands) Dr Peter Heylin; Dr William Brough, Dr William Lewes, Dr Thomas Laurence, Dr Samuel Baker; Dr Richard 〈◊〉, Dr john Cousin, Dr Walter Raleigh, Dr William Watts: Dr Benjamin Layney, Dr Thomas Bletchenden, Dr William Beal, Dr james Browne (advanced to be Deane of Hereford by his means of whose Popish Practices 
* Page. 69.  we formerly gave evidence) Dr Andrew Clare, Dr Christopher Dow, Dr Lushington; and Dr John Pocklington: How much many of these were addicted to Arminianism, Popery and all Popish Ceremonies, hath been formerly attested upon other occasions; that the rest of them were of the self same strain, is so notoriously known in the Court, our Universities, the places where they live, to your Lordships and the Archbishop himself, that it needs no other proof: That these were made his Majesties and the Prince's Chaplains, by this Archbishop's procurement, who usurped upon the Lord High Chamberlains office to nominate Chaplains in ordinary to his Majesty (which stone of his Predecessors did since the Reformation) was attested by Mr Oldisworth a Member of the Commons House, who deposed; That upon his knowledge for 25. years' space, it did belong to the Lord Chamberlains office, to nominate and appoint the King's Chaplains in ordinary, and so it continued all the old LordWill. Earl of Pembroke's Chamberlainship: And this the difference of the Warrants proves: For where the King's Warrant runs; These are to signify his Majesty's pleasure: there the King is to be consulted with before the place is granted; as in the Warrant and case of the Bedchamber-men. But where the Warrant is, These are to Will and require you to admit such a one, as in the case of the King's Chaplains, there the Lord Chamberlain doth all by his own authority without consulting with the King. That since the present Earl of Pembroke was Lord Chamberlain, the Archbishop took upon him to recommend all Chaplains to the King, and many of them were his own Chaplains first: which the Earl of Pembroke himself seconded.  
Mr Oldisworth likewise delivered in a list of the Kings and Princes Chaplains in ordinary as they stood, Feb. 12. 1640. produced at the Bar. Two of these Chaplains, to wit, Doctor William Heywood, and Doctor Samuel Baker, with his own Arminian Chaplains, Doctor Edward Martin, Doctor William Bray, and Doctor Thomas Weeks (whom he openly denied to be his Chaplain before the Lords, till Mr Prynne proved the contrary by a list of his Chaplains under his own hand, affixed to the end of his Written Diary) were the Licensers of all the forementioned Arminian and Popish Books published in our Realm, and the Purgatory Doctors, who obliterated all the forecited Passages against Popery, Arminianism, Popes, Jesuits, Papists, out of our orthodox Writers. Others of them were Authors of sundry Arminian, licentious, Popish Impressions: As Doctor Heylin, Doctor Laurence, Doctor Cousin, Doctor Watts, Doctor Dowe, and Doctor Pocklington; Whose Books were some of them written, others of them printed by the Archbishop's command, some of them with, others without the Authors privity. Amongst these we shall instance only in Doctor pocklington's Books, the most Popish, Impious, and profane of any other; Who though lately dead before this Trial, yet speaks loud enough to this purpose, in his Petition to the House of Peers before his censure, here remaining upon the File of Petitions.  
A Copy whereof we have here subjoined, compared with the Original, by which you may clearly discern by whose command his Popish Impressions were Printed and Published, even by this Archbishops, who perused them before they were printed.  

To the right Honourable the Lords spiritual and temporal now Assembled in the High Court of PARLIAMENT.  
The humble Petition of John Pocklington Doctor in Divinity, and Rector of Yevelden, in the County of Bedford.  
Most humbly showeth,  
THat he is right hearty sorry for doing or bringing any thing into his said Church, without the direction of his Reverend Diccesan, and dares not go about in any sort to justify his doings: But waving all manner of defence, he most humbly casteth down himself at your Lordship's Feet, beseeching you for Christ's sake to look upon him with the eye of mercy, who, with a most penitent and sorrowful heart confesseth his mis-doing in the Premises, etc.  
And whereas your Petitioner is charged to have set forth and published two Books, wherein he defends not only Innovations in Religion, but divers Popish, Wicked, and Antichristian points, and casteth reproach upon our English Martyrs, 
Note.  in Mr Fox's Calendar, and magnifieth Popish Canonised Saints, for true Martyrs.  
He doth most humbly give your Lordships to understand, That order was given for their Printing, and setting forth, without your Petitioners procurement, motion, or knowledge; who composed them for his own private satisfaction, and to be the better satisfied, was willing to have them presented to the consideration of the Reverend Governors of our Church to receive their Opinion and Judgement about them: And for the Contents of the said Books, If any Popish, Wicked, or Antichristian points be in them; He is ready and most desirous from his heart utterly, and openly to abandon and abjure them: But hopeth that because the Lord Archbishop of Canterbury his Grace, did see, and read all or a great part of them, (as 
Note.  his Chaplain Dr Bray could your Petitioner) and did without any suit of your Petitioner, give order and allowance for their Publishing: That no such detestable points are contained in the said Books: and for our English Martyrs in Mr Fox his Calendar, There is no mention, or any word, or syllable in either of those Writings about them.  
Wherefore again and again, he casteth down himself before this most Honourable Assembly, and beseecheth you (who upon earth represent the God of mercy.) to show mercy to him, who is altogether innocent in moving to have the said Beekes Published; And it truly penitent for what he hath done without his Diccesans Directions; and most humbly beseecheth his Lordship, now present, to admit his Submission, and to be a means to obtain the favour of this most Honourable House, and to procure his freedom and dismission, who voweth by God's grace, to be ever hereafter so careful of all his words, and actions, that neither the Church, nor any Member thereof, shall take any offence, or displeasure at him.  
Vera Copia.  
And your Petitioner shall ever pray for the happis success of this present Parliament. John Pocklington.   
Now what a Capital Crime and transcendent misdemeanour it is for this Arch-Prelate to place such Arminian Popish Prelates, and Chaplains in ordinary about his Majesty, & the young Prince (more infectious than 
* See Cooks 4. Instit. p. 90.  Cardinal Wolsy's breath, to King Henry the 8. when infected with the great Pox) to seduce, poison them, as much as in them lay, with Arminian and Popish Errors, Superstitions, Ceremonies, and in and by them their whole kingdoms and national Churches; and that not only by transient verbal Sermons (which infect only the ears of the Auditors for the present) but by pestilent printed Treatises, which corrupt the eyes, judgement, of the Readers, and universally seduce both the present and future generations more than any public verbal Sermons, though never so pernicious to the Auditors for the present, let all wise men judge.  
For his promoting of Arminians, of persons addicted to Popish Ceremonies, Errors, Innovations, to Offices and Headships in our Universities to poison those fountains of Piety and Learning, we shall instance in these few Particulars. During the time of his Chancellorship in the University of Oxford, from April 1630. till Anno, 1641. it is observable, that he nominated only five Vicechancellors to govern the University under him; namely Dr Smith, Warden of Wadham College; Doctor Brian Duppa, Deane of Christ-Church (whose further promotions he procured) Doctor Pink, Warden of New-Colledge, Doctor Bayly, Precedent of Saint john Baptist College, Doctor Frewen Precedent of Mary Magdalen College, Dr Christopher Potter Provost of Queen's College; (as the University Register undeniably proves, and all Oxford Scholars can attest;) all deeply tainted with Arminianism, great Promoters of all Popish Innovations, Superstitions, Ceremonies, in that University, as we have 
* Here p. 70; 71, 72, 73.  formerly manifested. Besides, he promoted Doctor Thomas jackeson, a professed Arminian, to the President-ship of Corpus Christi College in Oxford, and afterwards to the Vicarage of Witney, as appears by the Docquet Book, to omit his advancement of Doctor Laurence, and other such like Popish Doctors there.  
What heads of Houses he promored in the University of Cambridge; and what professed Arminians and Wellwishers to Popery they were, you have 
* Here p. 73, 74, 193, 167.  already heard in part; we shall only repeat the names of some of them, Doctor Brooks, Doctor Beal, Doctor Martin, Doctor Cousin, Doctor Layny, Doctor Sterne, men very infamous both for Arminian and Popish Errors.  
And not content to corrupt our English Academies, he promoted Master Chapple, the Archest and most notorious Arminian in the University of Cambridge, who leavened all his Pupels and many hopeful Scholars with Arminianism (as Mr Walker and others witnessed) to the Provost-ship and Government of the College and University of Dublin in Ireland, (as appears by sundry original Letters thence, endorsed with his own hand, and himself must needs acknowledge) whom he brought into that place with an high hand, where he did much hurt by venting his Arminian drugs, and maintained Justification by Works: Exemption of the Clergy from the Secular power, and was very active in the Synod there, in suppressing the Articles of Ireland against Papists and Arminians, (as was Doctor Bramhall too, his grand Arminian Popish Instrument there) as was attested upon Oath by Dr Hoyle, a Member of the Assembly, and Divinity Reader in that University.  
His advancements of Persons tainted with Arminianism, Popery and Popish Superstitions, to Benefices, Prebendaries and other Ecclesiastical preferments, are almost numberless, as we find by the Docquet Books; all or most of the Ecclesiastical Preferments belonging to the Crown being disposed of by him alone of latter times, not by the Lord Keeper and Master of the Wards as formerly, upon whose Presentations he encroached. We shall instance in some few of many.  
In September 10. 1628. Doctor Augustine Lindsey by order from this Bishop, and a Letter by him procured from the King in his behalf to the Precedent and Chapter of Litchfield, was promoted to a dignity in that Church, as appears by the Docquet Book: Mr George Walker the Minister attested upon Oath, that this Lindsy (whom the Archbishop afterwards made a Bishop) was reputed one of the chief heads of the Arminian faction: and that Dr Bastwick writing against the Arminians, & bowing at the name of Jesus, was sent to him by this Archbishop to be instructed and refuted, as the ablest of that party. Mr Peter Smart a Reverend Divine deposed; That this Doctor was an Arch-arminian to his knowledge, with whom he had frequent disputes, a defender and setter up of Images and Altars: That he said in his hearing; That none but ignorant Calvinist Bishops did put down Altars at the beginning of reformation; and that they were worse than Jesuits: That he was much offended with the Homilies against the Peril of Idolatry, against setting up Images in Churches, and said, that he would have these Homilies put out of the Homily-Book, 
Note.  and wondered why they were suffered to continue in it so long. A fit Cathedralist to make a Bishop afterwards; and a great companion and friend of Sancta Clara.  
In Octob. 1631. Peter Heylin (this Archprelates great Creature and Votary, who resigned himself to his directions and command in all things, as appears by an Epistle in a Manuscript Sermon of his found in the Archbishop's study) was by his order and procurement presented to the Rectory of Hemingford; and in November following to a Prebendary in Westminster; and in November 1632. he procured him a Presentation to the Rectory of Haughton in the Diocese of Durham. In September 1631. Dr Thomas Bletchenden by his order and procurement was promoted to a prebend's place in the Cathedral of Canterbury; and Dr William Bray to another Prebendary in the same Church November 13. 1637. by his order too. Mr Thomas Lushington was by his order presented to a Prebendary in the Cathedral Church of Sarum in June 1931. Dr John Weeks in December 1633. was by his order presented to a Prebendary in the Cathedral of Bristol: Dr Brian Duppa Jan. 1633. was by his order presented to the Chancellorship of Sarum and the Prebendary of Bridgenorth thereto annexed; and May 19 1638. to the Rectory of Petworth. Dr john Bramhall June 1632. was by his order presented to a Prebendary in York Cathedral. Dr William Beale Octob. 1637. was by his order and procurement presented to the Rectory of Paul's Perry, of which two others were unjustly deprived in the High Commission to make way for his promotion to it. Dr William Brough Jan. 19 1938. by his order was presented to a prebend's place in the Church of Windsor. In May 1639. by his order Dr Samuel Baker was preferred to a prebend's place in the Cathedral of Canterbury, and Tho. Brown to a prebend's place in the Collegiate Church of Windsor. July 29, 1640. Dr Mumford by his order was presented to the Rectory of Anesby: what other Arminian, Popish, Superstitious, Scandalous Persons were advanced to livings by him, and how he poisoned our Church with such almost in every place, the World may see at large in Mr John Whites first Century of Scandalous Ministers. We shall only add this one thing more; that even after his Commitment for high Treason he still interposed in preferring Superstitious Episcopal Clergy men of his faction to his Majesty's livings as well as to those in his own gift; as we shall evidence by this Letter of his to the King (seized by Mr Prynne among his other Papers) all written and thus endorsed with his own hand; For the Kings most Excellent Majesty; which was answered by the King himself in the Margin with his own hand in this ensuing form.  
May it please your Majesty,  
I Conceive the Great Seal being left as it is, your Majesty will bestow all such livings as shall be void, and were usually in the gift of the Lord Keeper, of what value soever they be.  
You are right.  
This I took my duty to put your Majesty in mind of, since it in part belongs to the service which your Majesty was wont to trust me with. And I am the more bold to put your Majesty in mind of this; because by this means (if you please to make use of it) you may the sooner provide both for the Scottish-men which suffer, and for other men which have served your Majesty at sea. At this time I am informed that the Rectory of Ashen in Northamptonshire is void and in your Majesty's gift. It is thought not to exceed one hundred pound a year. The Bishop of Brechen hath a son (if your Majesty please) that is ready to take Orders, and may be fit for it.  
Give Order accordingly. C. R.  
And by that means may be some help to his father, who certainly needs it. If your Majesty like of this, and let me know so much, I shall give warrant for it accordingly. But I submit all this, and my own unhappy condition, to Gods will and your Majesties.  
Your Majesty's most humble servant though unfortunate, W. Cant. Jan. 3. 1640.  
What a Plague and Poison these Arminian, Popish Prelates, Deans, prebend's, Heads of houses, Parsons and Vicars thus advanced by him proved to our Church, how near they had reduced us back to Rome, and how much they endangered the utter extirpation of our Protestant Religion, is so experimentally known to all men, so plentifully evidenced in the premised proofs, that we may confidently aver, had not God himself miraculously from heaven by the late Scottish Troubles and happy convention of this present Parliament retarded, prevented and utterly frustrated their dangerous proceedings and Jesuitical designs, in these three kingdoms, in all probability we had long ere this been totally overrun with Popery, and the zealous Professors of the Protestant Religion in all three been either totally extirpated and massacred, as some hundred thousands of them have been of late in Ireland, or banished their own Country into foreign Climes, or left to the mercy of the bloody Papists and these their Popish Confederates, whose tender mercies are but cruelties. This crime then of his is no less than treasonable and capital, being so destructive both to Church and Kingdom.  
As he thus preferred Popish and Arminian Clergy men to the chief Ecclesiastical preferments in our Church, so on the contrary (following the counsel of 
* See, Look about you.  Contzen the Mogountine Jesuit in his Politics) he discountenanced, suspended, silenced, suppressed, censured, imprisoned, persecuted most of the prime orthodox, diligent preaching Ministers in the Realm and forced many of them to fly into America, Holland and other foreign places to avoid his fury, only for opposing his Popish Innovations, and expressing their fears of the change of our religion by the increase of Popery and Popish Superstitions. Not to trouble you with any forementioned instances of Master Peter Smart, Mr Henry Burton, Mr Snelling and others; we shall instance in some fresh examples.  
Mr Samuel Ward of Ipswich, a most reverend, orthodox, and learned Minister of special eminency, was by this Archbishop's means on the 26. of Novemb. 1635. (as 
Master Samuel Wards Case.  appears by the High Commission Records,) censured in the High Commission at Lambeth; and there suspended from his Lecture and Ministry, and every part thereof till absolved by his Majesty, enjoined a public submission and recantation, such as the High Commissioners should prescribe, condemned in expenses and costs of suit, and committed to prison; For preaching in some of his Sermons at Ipswich, against Bowing at the name of jesus, the Book of sports on the Lord's day, and saying, that the Church of England was ready to ring the Changes, and insinuating unto his Auditory, that there was cause to fear an Alteration of Religion; saying, that Religion and the Gospel stood on tiptoes ready to be gone; that divers good Ministers were silenced, and that they should beware of a relapse unto Popery. In this censure the Archbishop had the chiefest hand, as was proved by the High Commission Books and Mr Wardes Submission, which was drawn up by Sir john Lamb and sent to this Archbishop, who endorsed it with his own hand. This severe sentence utterly ruined this famous painful preacher who lay long in prison, and soon after ended his days in great grief and sorrow.  
In April 1630. Articles were exhibited against Mr Charles Chancy, a Reverend 
Mr Chancyes Case.  learned, painful Minister living at Ware, for preaching against the Bacchanales and disorders used by many in the Christmas holy-days, the increase of Popery, Arminianism, and using these expressions in a Sermon of his, charged against him in his Articles, in january before: That Idolatry was admitted into the Church, and that not only the prophets of Baal, but Baal himself is received, and houses multiplied for the entertainment of them; and with all saying, that the preaching of the Gospel would be suppressed: That there wanted men of courage to tell the Superiors in the Church of their neglect, for that there was increase of much Atheism, Popery, Arminianism and Heresy in our Church since the reformation of it, as at this time, wherein Heresies were not only broached but maintained; whereby he raised a fear among the people, and insinuated to them, that some alteration of Religion would ensue and be brought in; and scandalised the whole Church of England and Government thereof. To these Articles Mr Chancy gave in his answer upon Oath in the High Commission the 21, of the same April: and the very next day, by Order of that Court, the whole cause was referred to this Bishop (then of London) being his ordinary; provided that if Mr Chancy did not submit himself to perform his Lordship's order therein, that then his Lordship, if it seemed good unto him, might transfer the cause back again to be censured in this Court. Whereupon Mr Chancy made a Submission to his Lordship in Latin, and soon after was enforced to desert the Kingdom, and set sail for New England to avoid further persecution. All which is manifest by the Original Articles, and Mr Chancyes answer to them, found among Sir John Lambs sequestered Writings by Mr Prynne; and by the Order of Reference and M. Chancyes Submission, endorsed with the Bishops own hand, the chief Prosecutor of this cause.  
To these we could add M. Cotton, M. Hooker, M. Davenport, M. Wells, M. Peter, M. Glover, and sundry other Ministers driven into New England, and other Plantations; those that fled over into Holland to avoid his prosecution; with some hundreds of Ministers questioned in the High Commission and elsewhere, by his means, and there suspended, silenced for not publishing the Book of Sports, or not submitting to his Popish Innovations. M. Salisbury was questioned and troubled by this Prelate for these passages in his Sermon, on Math. 24. 6. How many thousands have made shipwreck of faith & a good conscience, renounced our true Church, stepped aside to Arminianism, and from thence (as it is the widest gate that opens towards Rome) relapsed to Popery. Thus are we scattered in our Jacob, and divided in our Israel. The Low Countries not long since (if not still) sighed as deeply, and mourned as strongly, to find herself (as imperceivably) to be overgrown with Arminianism. And what a faction is like to be in our deplorable England between Popery and Arminianism together, except God be more merciful and our State the more vigilant and mindful, We shall see sooner than tell, and feel sooner than see. Doctor Staughton, D. Sibbes, D. Taylor, D. Gouge, M. White of Dorchester, M. Rogers of Dodham, with sundry more of our most eminent preaching orthodox Divines were brought into the High Commission and troubled or silenced for a time, by his procurement upon frivolous pretences: But in truth, because they were principle Props of our Protestant Religion, against his Popish and Arminian Innovations. But omitting these we shall conclude this head with one memorable instance more which comes very home.  
Mr Nathaniel Bernard Lecturer at Sepulchers in London preaching at Antholins' Church in May 3. 1629. used this expression in his prayer before his Sermon. Oh Lord open the eyes of the Queen's Majesty, that she may see jesus Christ, whom she hath pierced with her Infidelity, Superstition and Idolatry: This Archbishop, then of 
Note.  London, was presently informed of this passage, attested by Walter Kirby an Attorney of Bernard's Inn. john Browne of Durham, Minister, and some others: Whereupon the Bishop brought him into the High Commission, where after long attendance, upon his Submission, this ensuing Order was framed.  

Die Jovis viz. xxviii. die mensis Januarii Anno Domini juxta, &c, 1629. Coram Commissionariis Regiis apud Lambeth Judicialiter sedentibus, present Thoma Mottershed, Registrarij Regij Deputat:  
Officum Dominorum contra Nathanielem Bernard Clericum. Prima Sessio Termini Hillarij.  
HIS appearance by bond was respited until this day, at which day and place the said Nathaniel Bernard appeared personally, and then it being objected unto him by the Court, that he had in a Sermon lately by him preached or otherwise, delivered some Scandalous and undutiful speeches, derogatory to some particular person of most eminent place, which the Court desired not to have there repeated; and for that the said Mr Bernard had acknowledged his error 
Note.  in that kind, as some of the Commissioners there, unto whom he had submitted himself, reported, and himself confessed; the Court was inclined upon his submission, being a young scholar and a student in Divinity, to accept his submission, and inclined to deal mercifully and favourably with him; yet considering that his scandalous and undutiful speeches were of such high nature as could not be well remitted or pardoned by this Court, without the approbation and the good liking of his most Excellent Majesty: the Court desired the Lord Bishop of London, to acquaint his Majesty therewith, and if his Majesty upon understanding of the Cause would be graciously pleased to pardon him and leave it to the Court, that then this Court, would take such further order for his dismission, as they should think meet.  
Mottershed.   
The Copy of this Order, with another Paper containing the words, were both endorsed with the Bishops own hand and found among his Papers by Mr Prynne, who produced them. Mr Bernard not long after upon his submission was dismissed the Court, After which repairing to the University of Cambridge to visit his friends, he fortuned to preach at Saint Mary's Church there on the 6. of May 1632. in the afternoon; wherein he let fall divers Passages concerning preaching, the purity of God's Ordinances, worship, and against the Introducers of Popery and Arminianism, which this Bishop's creatures excepted against, and speedily informed him off. Dr T. Cumber then Vicechancellor, informs him of this Sermon in a Letter of his May 22. 1632. wherein he writes in this manner. I cannot but further advertise your Lordship in a word; that here was one Mr Bernard, a discontinuer and a Preacher, as I hear, about London, who uttered some offensive words concerning some Ceremonies, and Rites used in some Churches, in a Sermon of his at Saint mary's, and as I have heard in some other Church before: I gave a decree to the Beadle to convent him, but he could not be found: To which the Bishop returned this answer written with Mr Dells hand and thus endorsed; May 27. 1630. A clause of my Letter to Dr Cumber concerning Mr Bernard, etc.  

I AM sorry you have been troubled at Cambridge with the distempered speeches of any men in the Pulpit. And I must confess, I heard of both the particulars you mention, before I received your Letter. That in St. John's, it seems they have punished, 
Note.  and you do very worthily to join with them, in case any thing for the public shall be further requisite. And as for Mr Bernard, I am the more sorry for him, because he is in London within my Charge; Nevertheless if he have done unworthily, I shall be very ready to assist you and the University in what I may be able. And since you gave a Decree to the Beadle to convent him, and he slipped away the while, I will do the best I can to send him back, there to be answerable to the Government against which he hath offended. And if he shall refuse so to do, without giving better reason than I think he can, I shall certainly suspend him till he do it. So in hast I leave you, etc.  
W. London.   
Before this Doctor's Letter the Bishop had received an information of the heads of his Sermon from others thus endorsed with his own hand. May 6. 1932. Notes of Mr Bernard's Sermon at Cambridge; the particulars whereof are hereafter expressed more at large in his own words.  
Soon after Mr Bernard by this Bishop's prosecution was brought into the High Commission Court and forced to deliver in a Copy of his Sermon to the Bishop, which he did: who excepted against these Passages in it, for which he was articled against. God's Ordinances for his public Worship are the glory of any Nation. By God's Ordinances here, I understand chiefly the Word, Sacraments and Prayer, which if blended and adulterated with any Superstitious Innovations of men, cease to be God's Ordinances, and he owns them no longer. It is not the single having of God's Ordinances for his public Worship, but the having of them in their purity and integrity that dignifies a Nation. God's Ordinances for his public Worship in their Purity and Integrity are a sure shield between a Nation and public ruin and desolation: For proof whereof, I challenge all Records both divine and humane to produce one instance wherein God punished any part of his Church with any national ruin and destruction, before they had either departed from, or corrupted his Ordinances. The Apostle Rom. 1. 16. affirmeth of the preaching of the Word, that it is the power of God to salvation. It is the means by which God manifesteth his omnipotent and irresistible power in the conversion and salvation of all those who from eternity were ordained thereunto, by God's absolute and immutable Decree. This seems to confute their error who think meanly and basely of these Ordinances of God, which we have proved to be the glory of that Nation, where they are in their purity and integrity. These men turn their glory into shame; for is there not a generation of profane men among us, who are afraid and ashamed to preach twice on the Lord's day, to preach plainly, powerfully, and spiritually to the souls and consciences of their people, lest they should be accounted Puritan? Many who are afraid to hear too often, especially on the week days lest they should be accounted Bible-bearers, and gadders after Sermons? Many who are as much afraid to perform holy duties in their families, and to speak like Christians as Peter was, who that his speech might not betray him, began to curse and swear? Many who complain that there is too much preaching and that it was never merry since? Many who esteem very meanly of prayer, especially of the public prayers of the Church? Some that have scorufully called the sirging of a Psalm a Geneva jig?  
But the principal exception was for this ensuing Discourse in the close of his Sermon.  
Further, I will not deny that God hath his true invisible Church among those Nations, as he had in Israel in the days of Ahab and Eliah: nay, I see no reason why (in a large, yet true sense) we may not call the Church of Rome, Italy, or Spain a particular visible Church of Christ: as Israel in the Reign of Jeroboem was a Church of God, though Idolatrous, and Apostatical: Yet I say, that it is impossible that any should be saved living or dying (without repentance) in the doctrine and Idolatrous worship of the Church of Rome, as the late Tridentine Council hath decreed it. My reason is this; He that thinks to go to heaven any other way then by faith in Christ only, shall never 
Note.  come there. But he that dies without repentance in the Doctrine of the Church of Rome (as the Council of Trent hath decreed it) thinks to go to heaven another way, then by faith in Christ only, as namely by the merits of his own works; Ergo such a one shall never come there. Thirdly, if God's Ordinances for his public worship in their purity are the glory of a nation, than it follows, that they who go about to deprive a Nation of any of God's Ordinances for his public Worship, either in whole or in the best part of them (idest) in their purity and integrity, they go about to make that Nation base, and inglorious and if so, then are they enemies to that Nation, and Traitors to it, if it be their 
Note.  own Nation: for Treason is not limited to the royal blood, as if he only could be a Traitor who plotteth and attempteth the dishonour and shedding thereof, but may be and is too oft committed against the whole Church and nation, which last, is by so much the worst of them two, by how much the end is better than the means, and the whole of greater consequence than any other part alone.  
Whereby we may learn, what to account of those among ourselves (if any such be, which is better known to you then to me) who endeavour to quench the light and abate the glory of our Israel, by bringing in their Pelagian errors into the Doctrine of our Church established by Law, and the Superstitions of the Church of Rome into our warship of God, as high Altars, Crucifixes, and bowing to them, id est (in plain English) worshipping them; whereby they Symbolise with the Church of Rome very shamefully, to the irreparable Shipwreck of many souls who split upon this rock. The Papists teach, that it is impossible to be saved in our Church and our Religion: Some of ours (at least in outward profession) teach, that it is possible to be saved in the Romish Religion and Church; hence an unsettled judgement concludes, if we may agree in Heaven, why do we not agree and meet each other half way on earth? And hence we have many Cassander's among us, who meditate and wish a reconciliation between the Church of Rome and ours; and to be sure (say the unsettled) it is the safest way to be members of that Church wherein both sides agree that salvation is to be had, then of that Church in which one side only affirms it, and that a party; And this fills Rome with English proselytes. What can we think less of those men who by their Symbolising with the Church of Rome in Doctrine and Worship give occasion thereunto, then that they are enemies to this Church and Nation? I say, they are enemies, and therefore let us take up arms against them. But what arms? Preces Ecclesiae sunt arma Ecclesiae, let us pray these men either to conversion (if it be Gods blessed will,) or to their destruction, fiat justitia, pereant illi. And let us use that prayer against them, which David used against Achitophel, with which I will conclude all; O Lord turn the council of all these crafty achitophel's into folly, who go about to lay the honour of this Church and Nation in the dust, by depriving us of the purity of any of thy Ordinances for thy public Worship, which are the glory of this our Israel.  
For these clauses Mr Bernard was most severely sentenced in the High Commission by this Bishop's violent Prosecution; Suspended his Ministry, excommunicated, fined a thousand pounds, imprisoned; condemned in costs of suit, committed prisonet to the new Prison, where he lay sundry months, being most barbarously used and almost starved for want of necessaries; of which he complained to the Bishop by sundry Letters and Petitions found in his study with Mr Bernard's Sermon, and the informations against him, (endorsed with the Bishops own hand and produced at the Bar) but could find no relief, unless he would make this ensuing Recantation sent to him by the Bishop, and thus endorsed with his own pen: Septem. 11. 1632 A Copy of a Recantation tendered to Mr Bernard, Lecturer of Sepulchers, about a Sermon that he preached at Cambridge. He refused this Recantation.  

Mr. Bernard's RECANTATION.  
WHereas in a Sermon made by me in this place the sixth of May last upon this Text. The glory is departed from Israel, because the Ark of God was taken. 1 Sam. 4. 21.  
I had this Passage.  
And the Apostle Rom. 1. 16. affirmeth of the preaching of the Gospel, that it is the power of God to salvation: Idest, it is that means by which God manifesteth his omnipotent and irresistible power in the conversion and salvation of all those who from Eternity were ordained thereunto by God's absolute and immutable Decree.  
And I do here publicly acknowledge, that hereby (contrary to his Majesty's command in his Declaration lately published and printed with the Articles of Religion) I did go beyond the general meaning of that place of Scripture, and of the said Articles. And draw the same to maintain the one side of some of these ill raised differences which his Majesties said Declaration mentioneth. And this I did, rather out of a desire to thrust in somewhat into my said Sermon in affirmation of one side of the said differences, than any ways occasioned by the Text I then preached of.  
For which I here publicly profess my hearty sorrow and do humbly crave pardon of God Almighty, of his Majesty, and of this Congregation.  
And whereas in the same Sermon I had this passage.  
If God's Ordinances for his public Worship in their purity are the glory of a Nation, than it follows, that they who go about to deprive a Nation of any of God's Ordinances for his public Worship either in whole or in the best part of them, id est, in their purity and integrity; they go about to make that Nation base and inglorious; and if so, then are they Enemies to that Nation and 
* This Doctrine touched this Bishop's Copy nold then, and was one principal charge of ●●gh Treason against him now; no wonder therefore he was ostended at it, & would have it recanted.  Traitors to it, if it be their own Nation; for Treason is not limited to the royal blood, as if he only could be a Traitor who plotteth and attempteth the dishonour or shedding thereof, but may be and is too oft committed against the whole Church and Nation: which last is by so much the worst of them two, by how much the end is better than the means, and the whole of greater consequence than any one part alone.  
Whereby we may learn what to account of those among ourselves (if any such be, which is better known to you then to me) who endeavour to quench the light and abase the glory of our Israel, by bringing in their Pelagian Errors into the Doctrine of our Church established by Law, and the Superstitions of the Church of Rome into our Worship of God; as high Altars, Crucifixes, and bowing to them, id est, (in plain English) Worshipping them; whereby they symbolise with the Church of Rome very shamefully to the irreparable Shipwreck of many souls who split upon this rock.  
I do now upon better information find, that marry erroneous and dangerous assertions and consequences unfitting to be here expressed may be collected and inferred out of the said Words. And I do therefore hereby publicly recant all the said words, as they are an use, or inference and application used by me, to be very rashly and inconsiderately uttered, and to be very undutiful towards his Majesty. I do humbly refer and submit myself to his Majesty's Clemency and gracious acceptance for the interpretation of my meaning of the same. And I am heartily sorry, and do humbly crave pardon that words and applications so scandalous to the present state of the Church of England and so dangerous, proceeded from me.  
Thirdly, whereas in the same Sermon I had this passage.  
By God's Ordinances here, I understand chiefly the word, Sacraments and Prayer, in that purity and integrity wherein the Lord Christ left them, not blended and adulterated with any Superstitious Inventions of man, for than they cease to be God's Ordinances and he owns them us longer.  
I desire that this passage may be taken and understood as I spoke and meant it, and not otherwise; That is, not that I hold all humane Inventions added to God's Ordinances to be Superstiticus, for I account that tenet not only false but palpably absurd and foolish. But to exclude all those humane Inventions which may hinder the preservation of the Doctrine and Discipline of this Church of England in that Purity and Integrity wherein (through God's gracious goodness, by his Majesty's Laws Ecclesiastical) we do enjoy them.  
Fourthly and lastly, whereas by some other passages in my said Sermon I was (as I understand) conceived by some, not only to cast aspersions upon the present State of our Church and some principal Members and parts thereof, thereby to bring it and them into scandal and dislike: But even under some ambiguous words, to move to take up arms for redress, although with recalling or restraining the same in terms afterward and saying thus.  
Let us pray these men either to conversion (if it be Gods blessed will) or to their destruction. Fiat justitia, pereant illi: and calling them crafty achitophel's, etc.  
I do here acknowledge and profess I had no such Intentions, neither do I know any cause why myself or any other should so bitterly invay against any in our Church. I am therefore heartily sorry that I gave cause to any of the hearers to conceive so. And I humbly crave pardon for it.   
For refusing to make this strange prescribed Recantation, this godly Minister, though he in general terms professed, his sincere sorrow and penitency for any Oversights and unbeseeming Expressions in his Sermon, both in his Petitions and Letters to the Bishop, (which would not suffice,) was for a long time detained in the New Prison, there miserably abused by the Keepers, of which he oft complained without redress, and in conclusion utterly ruined for speaking out the truth.  
We shall close this branch of our Evidence with this observation; That as Rewards and Punishments rightly distributed are the greatest incentives to virtue, piety, learning, and retractives from vice, error, superstition; so when they are perverted, misplaced, they become the grandest discouragements to Piety, Religion, the strongest attractives to Heresy, Popery and all kind of Superstitions; Scholars commonly look most of all after preferments; yea make it their principal study to comply with those men's Opinions, and Practifes, who are the chief Bestowers of them. No wonder therefore that our poor Church was suddenly overspread with a generation of Arminian, Popish, Superstitious, Ceremonious, profane, Prelatical Clergymen, when all or most Ecclesiastical preferments were in this Archprelates disposal, who for the most part advanced none but such, but discountenanced, suppressed, persecuted, & kept back from preferments most orthodox zeal us preaching Divines who would not comply with his Popish Innovations and Designs. It is very observable, that the Archbishop himself records in his Diary, April 5. 1625. How he presented to the Duke of Buckingham, by his command, a Schedule wherein the Names of Ecclesiastical persons were written under the Letters O. (that is orthodox in his sense, to wit, Arminians, or persons addicted to Popish Errors and Superstitions) and P. (that is Puritans) who was to deliver them to King CHARLES: Ever since which time Montague, Manwaring, Wren, with such like unorthodox Clergymen have been advanced, and all Puritans as they termed them, kept from preferment; And it is as considerable what Mr Chaloner deposed to this purpose: That being in Rome about five years since, Friar John (the great agent there for our English Benedictines and Catholics) was very inquisitive and demanded seriously of him, Whether the Archbishop of Canterbury had not the bestowing of all Ecclesiastical preferments and livings in England, especially those in the King's gift? Seeming to be confident they were all then in his dispose, and thereupon assuring himself, that he would advance such persons to them as should be most favourable, most pliable to Popery and Papists, to drive on their designs; as they did indeed with a witness, till this Parliament employed their diligence and power to weed them out by Degrees. And therefore his advancement of such unsound, corrupt, Popish Clergymen on the One, and suppressing good Orthodox Preaching Ministers on the other side; must necessarily import a most desperate design in him to supplant our established Religion, by such a Generation of Vipers, who would eat out the very bowels of their own Protestant Mother Church, and Religion by Degrees.   

The sixth Branch of the Commons Evidence to make good their first General Charge of the Archbishop's endeavours to subvert our Religion and introduce Popery.  
WE shall now advance our progress from this to the sixth Branch of our Evidence, to make good our general Charge of this Archbishops Traitorous Practices and Endeavours to subvert our true Protestant Religion, and introduce Popish Superstition, and Idolatry; to wit; His jesviticall Practices, Plots and Proceedings by himself and his Instruments to suppress the frequent and powerful Preaching of the Gospel on lords-days, weekdays, with all Lecturers and Lectures throughout the Kingdom, and the Feoffees for Impropriations, a principal means to maintain the same; and his silencing, suspending many godly Ministers in all parts upon frivolous illegal Pretences, that so Popish Errors, Superstitions might flow in and grow up the faster, with none or little public Opposition: This is fully charged against him in the eleventh Original Article and sixth Additionall; which were read upon this occasion.  
The first and most pernicious Plot this Prelate laid to suppress Preaching, Lectures and Lecturers, was drawn up by himself under his own hand soon after the Parliaments dissolution in tertio Caroli, and presented by him to the King, under this specious title which he gave it. Considerations for the better settling of the Church-Government: The Original draught whereof, written with his own hand and found in his study by Mr Prynne, was produced and read in form following.  

Considerations for the better settling of the Church-Government.  
That his Majesty would be graciously pleased.  
1. TO Command the Lords the Bishops to their several seas; excepting those which are in attendance at Court.  
2. That none of them reside upon his Land or Lease that he hath purchased; or on his Commendam if he hold any, but in one of his Episcopal Houses. And that he wast not the woods where any are left.  
3. That they give charge in their Tryenniall Visitations; and at other times both by themselves, and the Archdeacon's, that the Declaration for settling the questions in difference be strictly observed. 
Note.   
4. That a special Charge be given them against frequent and unworthy Ordinations.  
5. That a special Care be had over the Lecturers in every Diocese: Which by Reason of their pay are the people's creatures, and blow the bellows their way. 
Note.  Sedition.  
For the abating of whose power these ways may be taken.  
1. That the afternoon Sermons in all Parishes may be turned into Catechising by Questions and Answers, according to an Order set out by King james of blessed 
Note.  Memory. If this cannot be, then:  
2. That every Bishop ordain in his Diocese, that every Lecturer do read Divine service in his Surplice before the Lecture.  
3. That where a Lecture is set up in a Market Town it be read by a Combination of grave and orthodox Divines near adjoining.  
4. That if an Incorporation do maintain a Lecturer he be not suffered to preach till he take upon him Curam Animarum within that Incorporation.  
6. That the Bishop do countenance and encourage the grave orthodox Divines of his Clergy, and gain them in the several quarters of his Diocese to be present at such Lecturers Sermons as are near them: That so the Bishop may have knowledge.  
7. That the Bishop suffer none under Noble men, and men qualified by Law, to 
Note.  have any private Chaplain in his house.  
8. That his Majesty may be graciously pleased that men of courage, gravity, and experience in Government be preferred to Bishoprics.  
9 That Emanuel and Sydny College in Cambridge, which are the Nurseries of 
Note.  Puritanisme; may from time to time be provided of grave and orthodox men for their governor's.  
10. That his Majesty's High Commission be countenanced by the presence of some of his Majesty's privy Council, so oft at least as any Matter of Moment is to be. 
Note.  sentenced.  
11. That some course may be taken that the Judges may not send so many Prohibitions. 
Note.   
12. That his Majesty would be graciously pleased once in half a year to 
Note.  call for an Account of all, or so many of these as he in wisdom shall think fit.  

1. The general Feoffees for Benefices and preferment.  
2. A new authorising of the Injunctions.    
By this Original Paper, the main scope whereof is only to suppress Preaching, Lectures, and extirpate all Lecturers by Degrees; it is apparent. First, that this Prelate was the prime Projector, Promoter of all the Jesuitical Devices contained in these Considerations, and since put in Practice in every Diocese to suppress Preaching, Lectures and Lecturers. Secondly, that the specious pretence of having the Afternoon Sermons in every Parish turned into catechising; so much pressed and commended, was only a mere pretence and wicked policy of purpose to suppress Lectures and undermine Lecturers; None being enjoined to catechise but such as preached; none being questioned for not catechising if they preached not; and those that catechised and preached too, or expounded, or used any other Catechism but that in the common-prayer-book, being questioned and suspended as Delinquents. Thirdly, that he not only recommends these Considerations to his Majesty, but moves him to turn them into Injunctions, and to call for an Account every half year to see how they were observed. Fourthly, that to effect and further this wicked project, all his orthodox, grave Ministers are required to be present at Lectures the better to turn informers against Lecturers that were honest and painful. Fifthly, some Colleges must have new Governors appointed them to prevent the growth of Puritanism: No new Bishops must be made but such who would be active in putting this design in execution: The Kings own privy Council must be specially enjoined to dance attendance at the High Commission to punish such who transgressed these Prescriptions, and the Judges inhibited to grant Prohibitions for their relief.  
This foundation being laid, these Considerations of the Bishop were in a few weeks after, with very little alteration, transformed and heightened into the Title of Instructions from his Majesty; the Original Draught whereof we have here present, interlined, altered with this Bishops own hand: and then in Decemb. 1629, they were sent in the Kings own name, as his own Regal Injunctions, to the Archbishops of Canterbury and York, and by them to all the Bishops in their particular Provinces to see them punctually observed and put in execution in every parish within their Diocese. One Copy of them was sent by Archbishop Abbot to B● Laude, than Bishop of London. In pursuit whereof he summoned in all the Ministers and Lecturers within the City and Suburbs to attend him at London House; where he made a solemn Speech unto them; Wherein (as appears by the Notes of it under his own hand here produced) he pressed obedience to these Instructions of his Majesty, which he said, had been mistaken by some of them before it was possible for them to see, much less to weigh them; adding, that they were full of Religion and Justice: that much good would come to the Church and Commonweal by obedience to them; the want of which obedience hath lost us more ways than one. And professing he was sorry there was need of those or any other; yet since there is need, and the Government hath found it so, he was glad of this occasion to know, and see them together.  
What these Instructions were, and how consonant to his own Considerations, We shall manifest by an exact Copy endorsed with his own hand in this form. Decemb. 30 1629. Instructions from his Majesty concerning the Residence of Bishops; and the Lecturers: with some Notes, exceptions, explanations upon them in the margin, written likewise by himself.  

CHARLES R.  
Instructions for the most reverend Father in God, our right trusty and right entirely beloved Councillor, George L. Archbishop of Canterbury: Concerning certain Orders to be observed and put in execution by the several Bishops in his Province.  

1. THat the Lords the Bishops be commanded to their several Seas, (a) there to keep residence, excepting those which are in necessary attendance at Court.  
2. That none of them reside upon his land or lease that he hath purchased, (b) nor on his Commendam if he hold any, but in one of his Episcopal houses if he have any: And that he wast not the woods where any are left.  
3. That they give charge in their Triennial Visitations and at other convenient times, both by themselves and the Archdeacon's, that the Declaration for the settling all questions in difference, be strictly observed by all parties.  
4. That there be a special care taken by them all, that their Ordinations be solemn and not of unworthy persons.  
5. That they take great care concerning the Lecturers in their several Dioceses, for whom we give these special directions following. 

1. That in all Parishes the Afternoon Sermons (c) may be turned into Catechising by Question and Answer, where and whensoever there is not some great cause apparent to break this ancient and profitable Order.  
2. That every Bishop ordain in his Diocese, (d) that every Lecturer do read Divine Service according to the Liturgy printed by Authority, in his Surplice and Hood before the Lecture.  
3. That where a Lecture is set up in a Market Town, it may be read by a company of grave and orthodox Divines near adjoining and in the same Diocese: And that they preach in Gowns and not in Cloaks, as too many do use.  
4. That if a Corporation do maintain a single Lecturer, he be not suffered to preach till he profess his willingness to take upon him a Living with Cure of Souls, within that Incorporation: and that he do actually take such (e) Benefice or Cure, so soon as it shall be fairly procured for him.    
6. That the Bishops do countenance and encourage the grave and orthodox Divines of their Clergy, and that they use means by some of the Clergy or others, that they may have knowledge how both Lecturers and Preachers within their Dioceses behave themselves in their Sermons, that so they may take order for any abuse accordingly.  
7. That the Bishops suffer (f) none under Noblemen, and men qualified by Law, to have any private Chaplain in his house.  
8. That they take special care that Divine Service be diligently frequented as well for Prayers and Catechisms as Sermons, and take particular note of all such as absent themselves as Recusants or other ways.  
9 That every Bishop that by our grace and favour, and good opinion of his service, shall be nominated by us to another Bishopric, shall from that day of nomination not presume to make any Lease for three lives or one and twenty years, or concurrent Lease, or any way renew any Estate, or cut any wood or timber, but merely receive the rents due and quit the place. For we think it a hateful thing that any man's leaving the Bishopric should almost undo the Successor. And if any man shall presume to break this order, (g) we will refuse at our Royal Assent, and keep him at the place which he hath so abused.  
10. And lastly, we command you to give us an Account every year the second of january, of the performance of these our Commands.   


Exceptions taken.  
(a) This is broken.  
(b) And this.  
(c) This Catechising must be by the Catechism in the Come prayer book and no other. Divers in London must preach too or lose their means. They cannot agree upon the great Cause.  
(d) Whether this bind the Parson or Vicar if he read the Lecture? Or all the Ministers where there is a combination Unless it be upon the very edge of a Diocese &c,  
(e) And execut by himself: And whether it shall be sufficient to conform some times, so the reading of Prayer be constant.  
(f) Excepted against in regard of displacing many young men etc.  
(g) What if he do not let them till the Royal Assent be passed?    
Dorchester.   
How diligent he was to put these Instructions into execution within his own Diocese, will appear by this Letter of his to his several Archdeacon's; the original whereof was produced, interlined with his own hand.  
SIR,  
THese are to let you understand, that his Majesty out of his Royal and Princely Care that the Government of the Church may be carefully looked unto by the Bishops and others with whom it is trusted, hath lately sent certain Instructions to my Lord's Grace of Canterbury and of York, to be by them dispersed to the several Bishops of each Diocese within their Provinces, to the intent that whatsoever concerns any Bishops personally, or otherwise, in reference to those of the Clergy which they are to govern, may be by every of them readily and carefully performed. The Instructions which concern the Persons to be governed, are only the third, for keeping the King's Declaration, that so differences and questions may cease, and the fifth about Lecturers, and the seventh concerning private Chaplains in the Houses of men not qualified, and the eighth about either Recusants or any other Absents from Church and Divine Service; all the rest are Personal to the Bishops: yet because they are so full of Justice, Honour and Care of the Church, I send to you the whole Body of the Instructions as they came to me, praying and requiring you as Archdeacon of London, to send me at or before Wednesday the third of February next, both the Christian and Surnames of every Lecturer within your Archdeaconry, as well in places exempt as not exempt, and the place where he preacheth and his quality and Degree. As also the Names of such men as being not qualified keep Chaplains in their Houses. And these are farther to pray, and in his Majesty's name to require you that you leave with the Parson or Vicar of the place a Copy not of all, but of the four Instructions mentioned, with the four several branches belonging to the Lecturers, with a Charge that the Person or Vicar deliver another Copy of them to the Churchwardens; and that you do not only call upon them for Performance, now presently, but also take great care from time to time that at the End of your next Visitation, and so forward at the End of every several Visitation, I may by yourself or your officials have true notice how they are performed, and where and by whom they are disobeyed. For so much my Lords Grace of Canterbury requires of me as you shall see by the Tenor of his Grace's Letters to me here enclosed. I pray you in any case not to fail in this, for if you should, when I come to give up my Account I must discharge myself upon you, and that Neglect would make you go backward in his Majesty's favour besides whatsoever else may follow; Thus not doubting of your care and fidelity in this behalf I leave you to the Grace of God, and shall so rest.  
Your very loving Friend, Wil London January 4. 1629.  
Upon the publication of these Instructions (strictly pursued till this present Parliament) Lecturers and Chaplains in private gentlemen's houses were generally questioned and suppressed in all places, with very great Rigour; especially if they refused or neglected to read Common Prayers in their Surplices and Hoods before they Lectured: all Sermons on the Lords days in the Afternoon were generally suppressed by degrees throughout the Kingdom: most single, and many Combination Lectures were put down in every place; All Catechisms, but that in the Common Prayer Book, prohibited; All Expositions of Chapters or of the Catechism forbidden and laid aside; Wakes, Revels, Dancing, and all kind of Recreations introduced, authorized, commanded by a Regal Declaration, printed and published in the King's name by this Prelate as we have already proved, (and preached for in Pulpits, instead of Afternoon Sermons and Catechisms on the Lord's day) that people might go more merrily down to Hell, and banish the thoughts of God and heaven out of their minds, on that very day whereon they should mind them most. And that these Instructions might be the better executed, this Prelate both before and after he was Archbishop, together with Bishop Montague, Bishop Wren, Bishop Peirce and others thrust them into their Visitation Articles, and every Churchwarden and Sidesman on their Oath, was to inquire after the Execution and Violation of them. If any doubt arose upon these Instructions how to proceed upon them, not Archbishop Abbot, but this Lording Prelate, was consulted with as the only Oracle, who best knew their meaning, as being the contriver of them: Witness the Bishop of Bristols Letter and Quaeres to him about his Majesty's late Instructions Febr. 12. 1629. the Original whereof (endorsed with Mr Dells his Secretary's hand) found with the former Papers in his study, was produced. If any neglect or connivance at Lecturers was used in any place, information and complaint thereof was presently sent up unto him; witness this one from Canterbury against Archbishop Abbot himself: thus endorsed with this Prelates own hand Feb, 18. 1629. The Proceedings of the Dean and Archdeacon of Canterbury upon the King's Instructions.  
MAster Deane and Archdeacon of Canterbury received from my Lords Grace a Commission for the speeding of his Majesty's Instructions enforced by these phrases. (It is expected that you should strictly put in execution these matters which do concern either yourselves, in your own persons, or the Clergy that do remain within my Diocese, and this to be done, not as a thing of form, or perfunctorily, but so that an account be made and returned to his Majesty, what fruit there is of these Instructions, and how in the several Dioceses they are performed. And therefore I pray you, and in the name of his Highness 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 afternoon, who first denied to show any Licence; Secondly certified that he had no Licence to preach there. Thirdly against the Ministers will, he read Prayers and catechised but not according to Canon. Fourthly, in that catechising he undertook to declare the King's mind in his Instructions. Fiftly, he hath never heretofore read Prayers or used the Surplice in that Parish. Sixthly, the Incumbent, a man licenced by three Archbishops, petitioned that he might perform his own ministerial duties in his own Parish. Seventhly, Mr Polmer preached a factious Sermon in the Cathedral Church, and detracted from Divine Service there, Eighthly the Incumbent for not joining with him is threatened to lose his tithes. Ninthly, factious parties of all the Parishes in the Town are his auditors, where they will not be forbidden to sit upon the Communion table.  
Hereupon the Commissioners, willed Master Palmer to desist, and to give Master Platt the Minister of the said-Church room, to do his duties himself, until they might hear farther from my Lord's 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 afternoon at Ashford, a Market town and the most factious of all Kent. Where though there be a grave learned diligent Incumbent, and a Lecture beside performed every Saturday by the grave neighbour Ministers, yet Master Vdnay was invited thither by factious persons, such as are registered in the high Commission for Conventiclers, whereupon he obtained a recommendation from the King, directed to the Constable of Ashford, who in the King's 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 himself having had a Benefice near that Town within eight miles, at which for this ten years he hath never constantly resided. For these reasons the Commissioners wished him likewise to desist, and referred him to my Lord's Grace of Canterbury, who hath since replaced him in Ashford by his Licence and Seal, and as we are informed hath likewise authorised Master Palmer.  
By these proceedings the Commissioners are made the scorn of the factious. They and all other conformable Orthodox Ministers are discomforted, his 
Note.  Majesty's Instructions are annihilated, and Master archdeacon of Canterbury is inhibited his jurisdiction.  
In his own Diocese of London many Lectures were suppressed, many Lecturers and Ministers questioned, suspended by colour of these Instructions, especially if they used the least glances against Arminianism and Popish Innovations, by name Mr john Rogers of Dedham, Mr Daniel Rogers of Wethersfield, Mr Hooker of Chemsford, Mr White of Knightsbridge; Mr Archer, M. William Martin, M. Edward's, M. jones, M. Ward, M. Saunders; M. james Gardner, M. Foxly, with sundry others being likewise, some of them driven out of his Diocese and the Kingdom too.  
Bishop Wren in pursuance of these instructions, prescribed, printed and published these ensuing Visitation Articles concerning Lecturers, in his Diocese of Norwich, on which the Churchwardens were strictly enjoined to inquire and present upon oath; as appears by his printed Articles, Anno. 1636. Which were read in form 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, twice at the least every year, read divine Service both Morning and Evening, two several Sundays, publicly in his Surplice and Hood? and also twice in the year Administer both Sacraments, with such Rites and Ceremonies as are prescribed by the Book of Common Prayer?  
45. Doth the Lecturer, (whosoever he be) read 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 edifying of his auditory in matters of faith and good life, without intermeddling with matters of State, or news, or other discourses not fit for the Pulpit, and also without favouring or abetting Schismatics or Separatists (that are at home or gone abroad) either by special 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 Divines, near adjoining, and in the same Diocese? 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 willingness to take upon him the cure of souls, nor actually taking a Benefice or Cure, so soon as it may be procured for him? What is his name? what licence hath he? And hath he a settled contribution affixed to the Lecturers place; or is it arbitrary, and for this Lecturer only? What sum doth it amount to ordinarily? By whom is it usually paid or collected or of late years hath been?  
49. If any Psalms do use to be sung in your Church, before or after the morning and evening Prayer, or before or after Sermons (upon which occasions only they are allowed to be sung in Churches) is it done according to that grave manner (which first was in use) that such do sing as can read the Psalms and have learned them by heart? And not after that uncougth and undecent custom 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 entered into holy Orders? Or any that live there in employment as a Scholar? Present their names if there be any such, and how long they have been there.   
Not long after, this Bishop in his Diocese of Norwich suppressed all Afternoon-Sermons on the Lordsday throughout his Diocese; with most single Lectures, Lecturers, and Combination Lectures too; which he permitted only unto some few places after much Petitioning upon these hard conditions, which he returned and certified to this Archbishop (from whom they originally proceeded) in these ensueing terms, as appears by the Original under his own hand, (found in the Archbishop's study and attested by Mr Prynne.)  

Decemb. 7. 1636. IN THE NAME OF GOD, AMEN,  
AN Account touching the Royal Instructions given by the Kings most Excellent Majesty, to the most Reverend Father in God, William Lord Archbishop of Canterbury his Grace, Primate and Metropolitan of all England, concerning Orders to be observed by all the Bishops of that Province. To the several Articles of which Instructions, I Matthew, Lord Bishop of Norwich, thus humbly make answer, and in Order. Viz.  
To the 5ᵒ Article, and the four branches thereof, I scarce found any Catechising used in the whole Diocese, some few places excepted; but I have very strictly enforced it, and I presume it is now faithfully performed in most Churches of the Diocese. Especially in the City of Norwich, there were not above 4 Sermons on Sunday mornings in 34 Churches, only in the Afternoon they had them. But I caused Sermons or Homilies to be had in every Church in the forenoon, and Catechising in the afternoon according to the Canon. Lectures abounded, especially in Suffolk: Not a Market, or a bowling green, or an Ordinary could stand without one, and many of them were set up by private Gentlemen at their pleasures. At St. Edmund's Bury there were three: Two single Lectures on Wednesday, and Friday (in either of their Churches one) and one by Combination of neighbouring Divines on Monday the Market day. The Combination ending at Christmas last, of themselves they forbear to begin it again, till they had fought to me for leave and order therein. I gave my consent and allowed fifty choice Divines inhabiting within that Archdeaconry, upon these two Conditions.  
First, that the Divine Service being began duly by the Curate of the Church at nine of the Clock, the Preacher for that day should be ready in his Surplice and Hood to begin the second Service at the Communion Table; and so should assend into the Pulpit after the Nicene Creed, and there using no other prayer than is prescribed in the 55. Canon, nor preaching above one hour, should not give the Blessing out of the Pulpit; but should descend again to the Table and read the Prayer for the universull Church; and so dismiss the congregation with the Peace of God etc.  
Secondly, that the people of the Town should duly resort to the Church to the beginning of Divine Service and there deport themselves with all Humility, Reverence and Devotion, in kneeling, standing, bowing, being uncovered and answering audibly. Both which conditions are joyfully and duly performed, as well by the Preachers for their part, as the people, for theirs respectively: The two single Lectures are likewise continued and performed upon the same conditions. Only during the time of this Fast, I appointed the Friday Lecture to be held on the Fast day also.  
At Ipswich there hath been no Lecture since Mr Wards censure: It was not unknown to some of them, that if they had sought to have one, I would have granted it, but they are resolved to have him or none; and him they make account to have in despite of all censures.  
At Yarmouth there hath been no Lecturer these two years, ever since which time more Peace hath been in the Town, and good Order in Ecclesiastical things much increased.  
At Lyme their Lecturer died in February: They presently sought to have the Curate of the place allowed to be Lecturer: I gave leave that he should supply the place, till I might further inquire of him; but about Whitsuntide, he voluntarily relinquished, and not without some contempt; whereupon I would not suffer him afterward to return though some desired it.  
At Norwich one Lecture is still held by Mr Cock, an honest conformable man of whom they make no great regard. Other two have voluntarily relinquished, because they will observe no Order, whereof one (Mr Bridge) hath left two Cures and is run into Holland.  
The other Lectures in the Country Towns were at this pass: First, they observed no Order at all in reading of the Divine Service, or in abstaining from points of controversy, or in their habits. Secondly, Laymen had taken upon them to put in and put out some Lecturers at their pleasure. Thirdly, the people also knowing before hand who was to preach, when any factious fellow came, would throng and hang upon the Windows; but if they did not fancy the man, the Church was half empty, to the great discouragement of many who complained thereof to me. Fourthly, they never sought to me to obtain any allowances or to receive any order about them, whereupon (after more than half a years expectation) some of them were inhibited until they sought leave of their ordinary. Since they in Suffolk Petition was made to me. 1 From Debenham, and I was ready to allow them a Lecture on the same conditions with St. Edmund's Bury, which they went to consider of, but I never heard since from them. 2 From Bergholt, (vulgo Baifeld) which is a Mile of Dedham in Essex. But it being no Market Town, and I not finding a sufficient number of grave and orthodox Divines near that part: and Dr. Jones (an eminent man their late Lecturer) having often complained to me of their factious dispositions, I took time to consider of it. 3 From Haverill, no Market Town also, where a young fellow had thrust up himself without leave, Seed vacanie, to be their Lecturer, yet in regard of his want of means I yielded; upon condition, that he should behave himself orderly; and the Town should assure forty Marks per annum, for a Stipend, which they have not yet done. In Norfolk from Wimendam and Eastharling suit was made to me, but it was since the Fast began, whereupon I respited them, till it pleased God that it might cease, and then I would be ready to do to them as I had done at Bury. Besides these places afore named. I remember but three in Norfolk as yet inhibited: Viz. at Diss. new Buckenham, and Northwalsham, and three in Suffolk; viz. at Ixmom, a Lecture started up by Sir William Spring within these four years; at Cockefield, a private town, where the said Knight bound his Clerk (when he presented him) to read a Lecture there every Thursday, because Mr Knewstubs had for many years before done it: And at Wickham where the Lecturer is no Graduate and hath been a common Stage player, a man of small abilities, and of whom many complaints were brought to me.   
This Bishop Wren likewise prohibited, all ringing of Bells to give notice of a Sermon to the Parishioners or others; Suppressed all Preparation Sermons to fit men for the worthy receiving of the Sacrament; all Prayers before Sermons but that enjoined by the 55. Canon; forbidding Ministers to use any Prayers after their Sermons: Enjoined 
Note.  there should be no Catechisms used on the Lordsday instead of the Afternoon Sermon, but only such Questions and Answers as are contained in the Common Prayer book, not allowing Ministers to expound or open the points of the same to the people, he and his Officers affirming in public places, that such an Exposition might be as ill as a Sermon. And by colour of these Instructions and the Declaration for Sports he silenced, suspended at least fifty Ministers, forcing many of them, and above three thousand people besides to desert the Kingdom, and fly into Holland and New-England; as appears by the Articles of his impeachment, presented to the Lords by the house of Commons and by sundry witnesses before several Committees. All which Exorbitancies issued from these Instructions; and must be put on this Archbishop's score, the Author of them, to whom Bishop Wren and other Bishops gave an annual Account of their due execution.  
Bishop Montague succeeding Bishop Wren in the Bishopric of Norwich, in pursuance of these Instructions exceeded him in his Visitation Articles concerning Lectures and Lecturers; as appears by these ensuing; printed both at London and Cambridge: Anno. 1638.  

4. Concerning Lecturers and Lectures.  
Forasmuch as of late years the course and humour of Lecturing and the frequenting and hearing such exercises, is of great resent in the State and Church of England, (from which course, as much good may ensue and be procured, if well and discreetly managed, so if otherwise, great hurt, danger and scandal may and often doth result; the cure and care whereof properly and immediately belongs to the Bishop of the Diocese where such exercises are) the Churchwardens and Sidesmen are given to understand, that there be amongst us three sorts of Lecturers.  
1 The first, most hugged, followed, admired and maintained, is a super-inducted Lecturer in another man's cure and pastoral charge, who hath some resemblance to the ancient Catharist in the Primitive Church, but is up and down the same with the Doctor in the New Discipline; which (I take it) is the motive of his so great approbation and good entertainment above the Incumbent of the Cure, though never so learned and painful.  
2 Concerning him, it is to be enquired, of what degrees in Schools he is? and of how long standing and studying in Divinity? whether he be a graduate in Divinity, a Doctor, or at least a Bachelor, and not a young Student or Preacher?  
3 Are his Lectures popular Afternoon Sermons? or be they catechistical, and readings upon some common place of Divinity, or the four parts of the English authorized Catechism, or some of the 39 Articles of our Confession?  
4 Is he there admitted with the consent of the Incumbent, or against his will, with warrant and authority from the Bishop, under his Episcopal seal? Is the Minister and Incumbent of that place where he Lectureth, a Preacher or not? and if a Benefice be offered the Lecturer, do you suppose he would take it?  
5 Doth he often and at times appointed read Divine Service, and administer the Communion in his Surplice and Hood of his degree?  
6 Of what length are his Lectures, and how is his Prayer at beginning and end? is he there in conform unto the Appointment and Order of the Canon? Can. 55.  
7 Doth he in his popular Lectures ordinarily fall upon points of mystical, dark, and abstruse Divinity, as Praedestination etc. Doth he intermeddle with matters of State, Government, foreign from his profession, above his understanding?  
8 Doth he oppose or traduce openly the Doctrine of his Brethren and neighbouring Ministers; or obliquely, underhand or upon the by gird at them, the Doctrine, Discipline of the Church, any Parishioner etc. so designing him, them, or that, that a man may take notice of his meaning?  
9 The second sort of Lecturers be those of Combination, when many neighbouring Ministers do voluntarily agree and consent with the Ordinaries approbation, not otherwise, to preach a Sermon, every man in his course, at some adjoining market town, upon the market day, for instructing of such who repair together to sell and buy in their duty to God, and commerce with man: Have you any such Lecturers?  
10 Who be the Combiners? be they beneficed men of the Diocese, and not strangers or Curates? who are not to be admitted, because if they offend in their Sermons the Diocesan cannot reach them; they are gone.  
11 Doth this Lecturer any way abridge, hinder, or cut off Divine Service, which is completely to be finished before the Lecture begin?  
12 Do any resorting thereto, walk aloof, or in the Churchyard, on stay at some house purposely, and not repair to the Church till Lecture begin? If any such misdemeanour be, present it; and without amendment the Lecture shall cease.  
13 A third sort be running Lecturers: who point upon such a day to meet at such a Church, most an end in some Country Town or Village; and then after Sermon, and dinner at some house of their disciples, repeat, censure, and explain the Sermon, discourse of points proposed at their last meeting, by the head of that Classis or Assembly, ever to the promoting of their own fancies, and derogation from the doctrine, and discipline of the Church: after all, they do again condicere, and appoint to meet next at such a Church, in like sort, to like purpose. Such I found in Sussex at my coming thither. If you have any such, or know any such, present them (as far as you can learn) who they be, where they do meet, whither any of your Parish run after them.   
By these we may discern the spirit of this Prelate and his Malignity against Lecturers and Lectures, which he carefully suppressed in Chichester Diocese, (where he published the like Articles) and would have done the like in Norwich, but that his predecessor Bishop Wren, had left no Lectures for him to suppress.  
Doctor Pierce Bishop of Bath and Wells, a great creature of this Archprelates, to please his Grace the better, by colour of these Instructions (which he rigorously observed) suppressed all Lectures within his Diocese both in Market Towns and elsewhere, as well combination Lectures, as those maintained by Ministers, or Lecturers upon stipends or the people's benevolence, some of which Lectures had continued 40 or 50 years without interruption, and were countenanced by some of his Predecessors actual preaching at them in their turns: which when he had effected, he publicly gloryed in this wicked act, using this most execrable speech: I thank God I have not one Lecture lest in my Diocese: professing before, that he hated the very name of Lectures, and would not leave so much as one Lecture in his Diocese; and requiring the Ministers upon their canonical obedience not to preach any Lecture; alleging, that there was no such need of preaching no was there was in the Apostles days. Yea, he suspended Mr Devenish the Minister of Bridgewater for preaching a Lecture there in his own Church on the Market day (which Lecture had continued from Queen Elizabeth time till then) and refused to absolve him, till he hath faithfully promised to preach it no more. And when 
Note.  he absolved him on this promise, he most profanely used to him these words of our Saviour spoken to the Woman taken in Adultery, john 8. 14. Go thy way sin no more (that is, preach this Lecture no more, as if preaching was as heinous a sin as Adultery) lest a worse thing happen to thee: Furthermore in pursuit of these Instructions, he put down all Sermons on the Lords days in the Afternoon throughout his Diocese, strictly charging the Ministers in his Visitations, not to preach on Lords days in the Afternoon upon any occasion, under pain of Suspension; After which he suspended one Mr Cornish, only for preaching a Funeral Sermon on a Lordsday Evening: Furthermore, he convented the Minister of Beercoockham before him, for having two Sermons on that parish Revellday; alleging, that it was a hindrance to the Revel, and utterance of the Church-all provided to be spent' on that day: (belike he had more care of the Church wardens Ale then the people's Souls) and he questioned one Mr Thomas Erford a Minister, as a Delinquent, for preaching at the parish of Montague on their Revellday, upon the Prophet Joels exhortation to Fasting 
Note.  weeping and mourning; charging him; that not only his Sermon, but his every text too, was scandalous to the Revel, and gave offence to the meeting: And whereas divers godly Ministers of his Diocese being restrained from preaching, did take great pain thereupon to catechise their Parishioners in the principles of Religion on Lordsdayes in the Afternoon, according to the Letter of these Instructions, enlarging themselves upon the Questions and Answers in the Catechism in the common-prayer-book for the people's better Instruction, and using a short prayer before and after that exercise, this Bishop being informed of it corrected and sharply reproved these Ministers for their pains, threatening to punish them severely if they Persisted therein; saying, Thus it was a Catechising Sermon-wise, and AS BAD AS PREACHING: Charging 
Note.  them, that they should ask no other Questions, nor receive any other Answers from the people, but such as were contained in the Book of Common prayer; which one Mr B●●rett Rector of Barwick not observing, was enjoined penance for it; and one Humphrey Blake Churchwarden of Bridgewater, was likewise put to penance for not presenting Mr Devenish the Minister there as a Delinquent, for expounding the Church-Cateckisme, and making a short prayer of his own before he began his exercise: All which particulars were proved by substantial witnesses before a Committee of the House of Commons, drawn up into an Impeachment against this Bishop; and being in verity the Impious fruits of this Archprelates project (who encouraged him herein) must be justly and principally charged upon his score: Quia plus peccat Author quam Actor.  
The like Suppressions of Sermons and Catechising on the Lord's day in the Afternoon were common in all or most other Diocese; neither could any Combination Lectures be obtained in them; but with very great suit, and upon very hard conditions, which the Bishops took advantage to prescribe by colour of these Instructions, all strictly observed till this present Parliament; This we could prove by many Instances we shall produce but one instead of all the rest found among Sir john Lambs Papers (the Archbishop's grand Instrument herein) by Mr prynn's, endorsed with Sir john's own fifth.  

Orders given by the Right Reverend Father in God, JOHN Lord Bishop of PFTERBOROUGH, for and concerning the Sermon weekly on Wednesday in Saint JAMES Chapel in BRACKLEY, September the 14. 1639.  
1. IT is ordered that the fifteen Divines whose names are here under written, shall be appointed to their several days by Dr H●ath Chancellor of the said Diocese, or his permission, by Doctor Sybthorpe one of his Surrogates, in a Catalogue, to be signed by him, annexed to these orders.  
II. That no other Divine shall be admitted to Preach there upon any Wednesday, but one of these fifteen (except the Curate of that place) upon any pretence whatsoever; And if one of these shall die, or depart, or refuse to preach, none other shall be Substituted, but by express allowance of the Bishop.  
III. That the Bell shall begin to toll a quarter of an hour before nine of the Clock in the morning, and shall continue so toleing, till nine of the Clock and no longer.  
FOUR That immediately upon ceasing of the Bell the Divine Service of the Church of England for morning prayer shall begin, and shall be said, together with the Litany, either by the Preacher for that day, or else (in case of necessity) only by the Minister of the place of his assistant, in his Surplice and Hood, according to his degree in Schools.  
V. The Preacher for that day, shall be ready at the Communion Table in his Surplice and Hood (while a Psalm is in singing after the Morning prayer and the Litany) to begin the Communion Service (commonly called the second Service) and that there be no Hiatus or stop at all, after the end of the Psalms. If he be not there, He who did read the Morning prayer that day, shall presently go thither, and proceed to the second Service, and no Sermon shall be had that day. 
Note.   
VI The Preacher assoon as he hath repeated the Nicen Creed shall go up into the Pulpit, in his Surplice and hood.  
VII. No other form of prayer before the Sermon shall be used, then is set 
Note.  down in the LV. Canon, to move the people to pray in the words and manner there perscribed, interposing only, if he so desire, the names of the Universities and of his College, or of his Patron, he being one qualified by Law, to have a Chaplain.  
VIII. The Sermon at the utmost shall be within the compass of an hour, and 
Note.  shall be ended with Glory be to God etc. without any other prayers in the Pulpit.  
VIIII. The Preacher shall after is Sermon come presently from the Pulpit, and so go to the Communion table, and read the prayer for the whole estate of Christ's Church, etc. and one or two of the Collects, which stands after the Communion Service, and so shall dismiss the people with that blessing there. The peace of God, etc.  
X. A Surplice and Hood are to be provided for the Preacher at the charge of the Town.  
XI. The people to be admonished by the Preacher (as need shall require) to be diligent and of reverend behaviour at the divine service, both before the Sermon and also after it. All men to be uncovered during all the time both of Service and Sermon; all persons to do Reverence at the blessed name of jesus, to 
Note.  stand at the Creeds, Hymns and Gospels; to kneel at the confession and prayers, and practise all other parts of conformity to the Church Government, or otherwise it shall be sufficient cause to have the combination for the said weekly Sermon forthwith inhibited, if the Divine Service be neglected or deserted, Or if these Orders above mentioned be not truly observed. Upon condition whereof the Bishop hath condescended unto the humble Petition presented unto his Lordship from the Major and the other Inhabitants of the said Town of Brackley, for suffering the said weekly Sermon.  
These Orders under my Hand and Seal are to be set up for all those whom they concern, to take notice of the same, in some convenient place within the Chapel of S. james Brackley, or in the Chancel or Vestery of the same Chapel, as the Incumbent of the place shall dispose them, In testimony whereof we have caused our Seal Episcopal to be hereunto put, the day and year above written.  

1. Doctor Sybthorpe Vicar of Brackley.  
2. Mr. Burden Rector of Aynoe.  
3. Mr. Yates Rector of Midleton cheny.  
4. Mr. Loss Vicar of Leas weeden.  
5. Mr. Osborne Rector of Thenford.  
6. Mr. Selby Rector of Chipingwarden.  
7. Mr. Gage Vicar of Culworth.  
8. Mr. Adam's Rector of Ashton in le walls  
9 Mr. Burton Rector of Helmedon,  
10. Mr. Osten Rector of Braddon.  
11. Mr. jakeman Rector of Farthingoe.  
12. Mr. Brock Vicar of Maideford.  
13. Mr. Hunt Vicar of Sulgrave.  
14. Mr. Mander Vicar of Chacombe.  
15. Mr. Hifeild Vicar of Evenley.   
Jo. Petriburg.   
By these unreasonable conditions, (to which the consciences of most orthodox godly Ministers could no ways submit) most Combination Lecturers were totally discontinued, and such as remained were for the most part supplied only by Prelatical, Superstitious, Ceremonious, Popish Clergy men of the Archbishop's faction, whose Sermons and Examples did more corrupt than instruct, seduce then reform the Auditors, and only promote his Popish designs. To such slavery, misery were both Ministers and People reduced by colour of this Prelates forementioned Considerations: Who being afterwards advanced to the archbishopric of Canterbury, had an annual Account returned to him from all the Bishops of his Province, how these Instructions concerning Sermons, Lectures and Lecturers, were observed, and what Proceedings were upon them; as was manifested by the Originals of their Accounts found in his study, endorsed with his own hand. And not content with his Provincial Bishops proceedings, himself in his Metropolitical Visiitation, gave special Order to Sir Nathaniel Brent his Vicar general, to inquire, how his Majesty's Instructions were observed? as appears by a Memorandum touching his Visitation in general March. 6. 1634. written with Mr Dells own hand, found in the Archbishop's study with other Papers of that nature: and likewise ordered him to silence divers Ministers, and not suffer them to Lecture: We shall give you one memorable instance in Mr Leighe a reverend Minister then of Wolverhampton, but now settled in Shoreditch by order of Parliament; For whose silencing this Archbishop gave special order; as appears by a Letter under his Secretary Dells own hand (who acknowledged it at the Lords Bar) directed to Sir Nathaniel Brent, found by M. Prynne among Sir John Lambs Papers.  
Worthy SIR,  
THE Church and College of Wolverhampton in the Diocese of Litchfield, is an Appendix to the Dean of Windsor; who by Charter of Edward the fourth is both Patron and Ordinary, cum omnimoda jurisdictione. And in that regard, though they have not been visited by any time out of mind, yet now he is content to lay by the Bulls and Charters of Exemption, and to admit of my Lords Metropolitan visitation. But with all he hath made this humble suit to my Lord's Grace, that if you visit that Church and College, they may not be summoned out of their own Jurisdiction, but rather that in your way from Litchfield to Shrewsbury, your visitation may be held in that very Place, it being a goodly Collegiate Church, and every way sit for it 
* I am informed that Wolverhampton is but 12. miles from Litchfield, and not out of the way to Shrewsbury. Might you not be there on Monday May 18.? . In which my Lord wills you by all means to give Mr Dean content in what may conveniently be done. And whereas his Grace is informed that the Place is much given to Faction, and that the last Summer there were some very good Chapter Acts, and other Orders made by my Lord the Bishop of Hereford, than Dean, to settle things there in a Church way, and to curb the insolency of some men, who since, upon occasion of this my Lords Visitation are bold to give it out, that they will have all reversed etc. His Grace hath commanded me to signify his express pleasure to you, That no former Act made by the Chapter there, nor any Order appointed by the Dean, be reversed, or any ways altered, without first acquainting his Grace therewith. And that you take special notice of one Mr Lee, a Prebend there who hath been the Author of much disorder thereabouts, And if you can fasten upon any thing, whereby he may justly be censured, pray see it be done, and home, or bring him to the High Commission Court to answer it there, etc. But HOWEVER let him not obtain any Licence to Preach any Lecture there, or in another Exempt place hard by at Tetenshall, whither those of Wolverhampton do now run after him, out of their Parish; 
Note.  for the Church hath not much need of such men. If you speak with Mr Latham of Litchfield who is the Surrogate there, he will inform you more fully concerning this Business. That he (the said Mr Lee) hath Churched Refractory Women in private etc. That he is averse to all good Orders of the Church. As also that in another place thereabouts they caused a Bellman in open Market to make Proclamation for a Sermon, etc.  
One thing more, which I may not forget. My Lord's Grace is informed that at Monkes-Illith in Suffolk, there is a Monument placed just at the East end of the Church, where the Communion Table or Altar should stand; And therefore his Grace wills you, notwithstanding you are now past it, to take order that it be either 
Note.  removed or demolished. And that you be very careful to do the like in all Churches else, where you find the same Abuse. So not doubting of your care in these Particulars, and wishing you health and content throughout your Journey, I take my leave, and am,  
Your Faithful poor Friend to serve you, William Dell. Lambeth, April 27. 1635.  
Mr Dean cannot be at Wolverhampton by reason of his attendance at Windsor, the Instalment being about that time, and therefore prays you to hold him accused.  
Upon this Letter, Mr Leigh was suspended by Sir Nathaniel Brent, as appears by an Abstract of the Metropolitical Visitation delivered by Sir Nathaniel to the Archbishop, who thus endorsed it with his own hand. july 16. 1635. The Abstract of my Visitation of Norwich, Peterborrough, Litchfield, etc. produced at the Bar; in which we find mention of above twenty other Ministers suspended from preaching in this his Visitation. In his Instructions for his Metropolitical Visitation in the Diocese of London (endorsed and signed with his own hand) we find divers Informations against sundry Ministers enclosed, among which this is one.  
Mr. 
Mr Randall.  Randall Curate of Tuddington in Midlesex near Hampton Court, preacheth long Sermons and factious on Sundays in the Afternoon, though he hath been admonished of it, and inhibited by Mr Chancellor of London; to which the Archbishop underwrites this direction to Sir Nathaniel Brent his Visitor: Sir, I require you that (besides your other Instructions) you give me an Account of all particulars within named.  
W. Cant.  
Of which particular concerning Mr Randall, Sir Nathaniel after his Visitation gave this account to the Archbishop.  
MAster Randall Curate of Tuddington (noted in the paper) confesseth, that since he was inhibited by Mr Chancellor of London to preach in the Afternoons on Sundays, he hath once offended and no more. It was to make a farewell Sermon to that exercise, as he saith: wherein he rather aggravateth his fault then otherwise. He saith, that this Sermon was much beyond the compass of an hour, and I believe it continued more than two hours. He now seeth and acknowledgeth his fault, protesteth he will be most conformable for the future, and humbly desireth to be dismissed with a Canonical Admonition. But I keep him in fear still.  
To this we might add his procurement of Dr jenningson Lecturer at Newcastle, to be questioned in the High Commission at York, in the year 1639. whose Articles and Answers were both sent up to Lambeth to his Graceship; and enforcing to quit that place, with the Kingdom too, to avoid his fury: His prosecution of Mr john jemmet Lecturer at Berwick, in causing the Bishop of Durham in December 1639. to send for him by a Pursuivant, silence him from preaching in Barwick, and banish him the Town, without any Articles or Witnesses examined against him: with other instances of this nature; but for brevity sake we shall omit these, and proceed to his next stratagem to suppress preaching, which was:  
His publishing of a Declaration for Sports in his Majesty's name, and silencing, suspending, 
2.  excommunicating, questioning, censuring in the High Commission and elsewhere, many hundreds of godly conscientious Preaching Ministers (whom the Instructions for Lecturers could not reach so far as to silence, being Incumbents and not mere Lecturers) for refusing personally to publish it in their Churches, to animate their people to profane the Lords day, with unhallowed Pastimes: which because we have 
* Page 128. to 154.  formerly insisted on, and proved to be his design; we shall here but mention, and pass by, only with this one Addition; that Mr Thomas Valentine, Minister of Chalford Saint Giles in the County of Buckingham, being suspended by Sir john Lamb, Deane of the Arches, for not reading the Book of Sports, from which suspension he appealed and procured time to consider, whether he would read it or not; Mr Valentine not long after to obtain further time and favour writ a Letter to Sir john Lamb dated April 28. 1636. with 5 l. enclosed, and a Petition to the Archbishop, on which Letter Sir john makes this endorsment with his own hand, Master Valentine 28. April 1636. with 5 l. PIECES enclosed: which Petition Sir john recommending to Mr del, procured him a gracious answer and some longer respite for the present; but in December and january following he was again molested and suspended for not publishing this Declaration in proper person, though his Curate had formerly read it in the Church, as appears by two Petitions to the Archbishop for his absolution.  
His third design to suppress preaching was, by discouraging conscientious young Scholars and Divines from entering into the Ministry by putting divers clogs & difficulties 
3.  upon them, under a most specious pretext; which was thus effected: No sooner was this Prelate settled in his Archbishopric, but he contrived a Letter, drawn by Mr del his Secretary, but interlined, corrected with his own hand, (as appears by the Original draught found in his study) directed as from his Majesty to himself; which he afterwards presented to the King, who directed and sent it to him under his Privy Signet to be put in Execution, in manner following, as the very Letter itself under the King's Signet declares; thus endorsed with the Archbishops own hand; Rec. Sept. 19 1633. From his Majesty, that no Ministers be made sine Titulo.  
To the most Reverend Father in God our Right trusty and Right entirely beloved Councillor, William Lord Archbishop of Canterbury, Primate and Metropolitan of all England.  
CHARLES R.  
MOst Reverend Father in God, Right trusty and right entirely beloved Counsellor, we greet you well. There is nothing more dear to US then the preservation of true Religion, as it is now settled and established in this our Kingdom, to the honour of God and the great comfort of ourself, and our Loyal people; and there can nothing more conduce to the advancement thereof then the strict observation of such Canons of the Church as concern those that are to take orders in their several times. More especially of keeping that particular Canon which enjoins, That no man be made a Priest or a Minister without a Title: For we find that many not so qualified, do by favour or other means procure themselves to be ordained, and afterwards for want of means, wander up and down to the scandal of their calling, or to get maintenance fall upon such courses as are most unfit for them, both by humouring their Auditors and other ways altogether unsufferable. We have therefore thought fit and We do hereby straight require and charge you to call such Bishops to you as are now present in or near our City of London and to acqulint them with this our resolution. And further that you fail not in the beginning of the next Term to give notice of this our will and pleasure openly in our High Commission Court, and that you call into our said Court every Bishop respectively that shall presume to give Orders to any man that hath not a Title, and there to censure him as the Canon aforesaid doth enjoin (which is to maintain the party so ordered till he give him a Title) and with what other censure you in Justice shall think sit. And our further will is, That nothing shall be reputed a Title to enable a man for orders, but that which is so by the ancient course of the Church, and the Canon 
Note.  Law, so far forth as that Law is received in this our Church of England. And as you must not fail in these our directions, nor in any part of them, so we expect that you gives us from time to time a strict account of your proceedings in the same.  
Given under our Signet at our Palace of Westminster, 
Note.  the nineteenth day of September in the ninth year of our Reign. Lord Archbishop of Canterbury.  
Upon receipt hereof; this Archbishop (whose project it was) directs this Letter following to the Bishops of his Province, as is evident by the original draught thereof corrected with his own hand and thus endorsed by him. Octob. 18. 1633. The Copy of my Letters upon this of his Majesties to the several Bishops of this Province.  
S. in Christo.  
My very good Lord,  
HIS Majesty hath been often and much troubled upon complaints which have been made unto him by the Lords and other men of quality, concerning the multitude or both unlearned and unworthy Ministers, which pester the Church, and are always the Causes of great scandal, and too often of Schism and Divisions therein. And some of them are forced, to the shame of themselves and their Calling, for want of means to beg for their Living, and yet are daily made in great numbers, and that directly against the Canon of the Church, which require's, That no man should be made a Minister sine Titulo. For remedy of this great abuse and wrong to the Church, his Majesty hath directed his Letters to me, and by them required me to call all such Bishops to me,, as were then in or about the City, and after consultation with them, to send my Letters to every several Bishop within the Province, to require obedience to the Canon of the Church, and his Majesty's directions according to it. The Tenor of his Majesty's Letter followeth, (as before).  
ACcording to these Letters I am to pray and require you, that at all times of Ordination you be very careful to admit none into Holy Orders, but such men as for life and learning are fit, and which have a Title for their Maintenance, according to the Laws and ancient practice of the Church. And his Majesty hath farther commanded me to advertise your Lordship, that He will not fail to call for 
Note.  an Account of these his Letters both of me and you. Thus not doubting but you will have a special care both of the good of the Church and his Majesty's contentment herein: I leave you to the Grace of God and rest.  
Your Lordship's very loving Friend and Brother. W. Cant.  
In this Letter we find this Paper enclosed, writ with Mr Dells, but endorsed with the Archbishop's hand, declaring what shall be a Title.  
So upon the matter these Titles are named in the Canon. He that is ordained must have.  

1. A Presentation to some Ecclesiastical Preferment.  
2. Or, A Certificate undoubted that he is provided of some Church void there.  
3. Or, A Grant of some Petty Canon's place, or the like, in a Cathedral or Collegiate Church.  
4. Or, A Fellow, or in the right of a Fellow in some College in Oxford or Cambridge.  
5. Or, A Conduct or Chaplain in some College in Oxford or Cambridge.  
6. Or, A Master of Arts of 5. years standing living at his own charge in either of the Universities.  
7. Or, The intention of the Bishop that ordains, shortly to admit him to some Benefice or Curates place then void.   
And I think the Canon intends that after a Man is once admitted a Curate, the Parson or Vicar of the place should not have power to put them off at pleasure, but only for such criminal unworthiness as might deprive him of his Benefice if he had one.  
So I conceive, under favour, the Order may go briefly thus.  
And farther his Majesty's express Command is, that this Canon be strictly observed by all Bishops in their several Dioceses respectively, and that none presume to ordain any man to be a Deacon, Priest or Minister under the penalty enjoined in the Canon, or any other which his Majesty's just displeasure may inflict upon him.  
These Letters primâ facié seem very fair, necessary; but latet Anguis in herba: there was a dangerous design couched under them.  
For first, no Lecture whatsoever, was admitted to be a Canonical Title: and so all ordination of Ministers to supply Lectures was totally secluded: which was one chief end of this design. Secondly, no Chaplainship to any Noblemen or Gentleman's family was allowed to be a sufficient Title; and this gave a fatal blow to all such young Chaplains ordinations; unless they had some better Title and Livelihood for the future; which was likewise formerly aimed at in the precedent Considerations and Instructions. And by this device many young Divines were in a manner quite excluded out of such Religious gentlemen's Families, which might season them with the practical power of godliness, or any principles which the Prelates held to be Puritanisme or Preciseness. Thirdly, by this device all young Students in Divinity were made more dependent on, more obsequious to the Bishops, & less dependent on the Nobility, Gentry, people; as the Letters insinuate. Fourthly, under pretent of these Letters a kind of new subscription was imposed on all such who were to be ordained (especially if suspected to be orthodox or precise) to sundry Arminian, Popish Errors, and Superstitions, upon which they were interrogated to sound their inclinations, and denied Orders in case of disassent: As namely: Whether Bowing at the name of Jesus, and to or towards the Altar at their approaches to it, or ingress to or egress out of the Church, were lawful, & commendable? Whether all baptised Infants were not truly regenerated? Whether Episcopacy and the Hierarchy of Bishops were not of divine Right? Whether the Church of Rome were not a true Church? Whether Altars, Copes, Organs, Tapers, Crucifixes and Images were not lawful? Whether truly regenerate men might not totally and finally fall from Grace? and the like, By which Interrogations, and many new Ceremonies introduced at ordinations, sundry godly Scholars and Students of Divinity were deterred from taking Orders, and a Superstitious, Popish, profane, Episcopal generation of New ordained Priests (zealous to promote, embrace the very groslest Doctrines and Superstitions of Rome,) engeadred and scattered among us in most places; all powerful soulsaving preaching banished or quite laid aside; and the people every where poisoned with Popish and Arminian drugs.  
By these and such like practices, as likewise by preaching and printing against frequent Preaching; (
* Page 225, 226, 227.  formerly touched) there ensued a great famine of the pure powerful preaching of God's Word, of godly Preachers in our Kingdom; and a monstrous increase of Popish Priests, Jesuits, Friars, Papists, Popery, Superstition, profaneness, Ignorance, Impiety; which have involved us in those miseries and distractions under which we now languish and are almost ruined.  
His Fourth Device to suppress preaching, was the subversion of the Feoffees for buying in Impropriations, particularly charged against him in the 6. Additionall 
4.  Article; in these words.  
That whereas divers gifts and dispositions of divers sums of money were heretofore made by divers charitable and well-disposed persons for the buying in of divers Impropriations for the maintenance of preaching the word of God in several Churches, the said Archbishop about eight years' last passed, wilfully and maliciously caused the said gifts feofments and contrivances made to the uses aforesaid to be overthrown in his Majesty's Court of Exchequer contrary to law, as things dangerous to the Church and State, under the specious pretence of buying in Impropriations; whereby that pious work was suppressed and trodden down, to the great dishonour of God and scandal of Religion.  
This Article informs us briefly what these Feoffees were, we shall only add who they were, what they did, and how they were proceeded against by this Archbishop. About the year 1626. some godly Persons in and about London to promote the preaching of the Gospel, and set up a Preaching Ministry to instruct the people in divers great Towns and Parishes impropriate where they wanted means to maintain Preaching, of which they had long been destitute in former times, resolved to lay their purses together and choose out of themselves four Divines, four Common Lawyers, and four Citizens of note who should be Feoffees in trust to purchase in these Impropriations, and with the profits of them to set up and maintain a constant preaching Ministry in places of greatest need and eminency: whereupon they made choice of Dr W. Gouge, Dr R. Sibbs, C. Offspring, & I. Davenport Divines. Ralph Eyre, S. Brown of Lincolas Inn, C. Sherland of Greyes' Inn, J. White of middle Temple Esquires, Common Lawyers. john Jeering, Richard Davis, George Harwood and Francis Bridges, Citizens; to be Feoffees for this purpose; who with their own monies and the contributions of other well-affected persons in 2 or 3 years' space purchased in the Impropriations of Hartford, Dunstable, Cirencester, with others, and set up able preaching conformable Ministers (authorized by the Bishops of the Diocese) there in many other places where they had never any before; as likewise at Bridgenorth Clarely; and had they not been interrupted in this good work, would in very few years in all probability, have purchased in most of the great Towns & noted Parishes Impropriations of England in laymen's hands, where Preaching was most wanting, and means to maintain it. No sooner had this Malignant Prelate notice of this pious religious work, but out of his enmity to Preaching, and the good of ignorant people's souls (whom he would rather have still kept in blindness and the chains of Satan, then instructed with the Gospel's light, and brought under the Sceptre of Jesus Christ) he presently projects not only the obstruction, but utter subvertion of this pious design, which none but a Devil incarnate, or Enemy of all goodness could dislike; many even of the worse sort of Bishops, yea Courtiers, applauding it, as a very necessary and godly work.  
That he himself projected the overthrow of these Feoffees, was proved out of his own Diary; where thus he writes in the close of it. Things which I have projected to do, if Godblesse me in them: the third whereof is this: To overthrow the Feoffment dangerous both to Church and State, going under the specious pretence of buying in Impropriations. Over against which he writes in the Margin, DON: which fights pointblank with his very next project of a quite contrary nature, justifying these Feoffees acts, namely: To procure King CHARLES to give all the Impropriations yet remaining in the Crown within the Realm of Ireland, to that poor Church: Against which he writes in the Margin; Done and settled there: though to the impairing of that Crowns revenues, and that by power of the Council Table, in an arbitrary, forcible and illegal way, to the undoing of many; as appears by sundry Original Letters thence; whereas the Feoffees buying in Impropriations did no ways lessen the King's revenues, and was done in a just and legal way. To overthrow this pious work, he caused Mr Noy the King's Attorney General, by the King's command, to exhibit a Bill against these Feoffees in the Exchequer Chamber, to confiscate their purchased Impropriations to the King by a Decree of that Court, and so dissolve all they had done: which Bill was prosecuted with all violence. To set on the prosecution with more edge he suborned his flattering creatures to declaim against these Feoffees and their design in the Pulpit both at Court and elsewhere. Among others, his great Minion Peter Heylin, preaching at Saint mary's in Oxford before the whole University, at the public Act there, on Sunday in the afternoon the 11th of July 1630. discharged his venom against Lecturers, and these Feoffees in these bitter Invectives; p. 38 39: Planting of Pensionary Lectures in so many places where it needs not, and upon days of common labour, will at the last bringing forth of fruits, appear to be a tore indeed, though now no wheat be counted fairer, etc. We will proceed a little further in the proposal of some things to be considered. The Corporation of Feoffees for buying in Impropriations to the Church, Doth it not seem 
Note.  in the appearance to be an excellent piece of Wheat? A noble and gracious point of Piety? Is not this Templum Domini, Templum Domini? But blessed God, that men should thus draw near unto thee with their mouths, yet be far from thee in their hearts! For what are those entrusted in the managing of this great business? Are they not the most of them, the most active and the best affected men in the whole cause, et magna partis momenta, chief Patrons of the faction? And what are those whom they prefer? Are they not most of them such as must be serviceable to their dangerous Innovations? And will they not in time have more preferments to bestow, and therefore more dependences than all the Prelates in the Kingdom? etc. Yet all this while we sleep and slumber and fold our hands in sloth, and see perhaps but dare not note it.  
This Sermon he presented to this Bishop in writing bound up in Velome, who thus endorsed it with his own hand S. Mat. 13, 25. Master Peter Heylin; and reserved it as a monument in his study; where it was seized by Mr Pryn and Mr Bendy, who produced and attested it.  
Feb. 13. 1632. this cause came to hearing and sentence in the Exchequer Chamber, where the Feoffees and their good design were utterly overthrown; of which the Bishop made this special Memento in his Diary in these terms: Feb. 13. 1632. Wednesday, the Feoffees that pretended to buy in Impropriations were dissolved in the Chequer Chamber. They were the main Instruments for the Puritan faction, to undo the Church: The Criminal part reserved.  
John White of the Middle Temple Esquire (a member of the House of Commons) deposed at the Lords Bar; that he attending this Archbishop, then of London, at London House as a Counsellor, about a right of Patronage to Chingford in Essex; after the hearing of the business, the Bishop demanded of him; Whether he were not one of the Feoffees for buying in Impropriations? to which he answered, he was: whereupon the Bishop fell upon him with much bitterness of spirit, calling him, An enemy of the Church, an underminer of Religion: and vehemently affirmed, that this work of his and his fellow-Feoffees was mischievous to the Church and destructive to Religion, and that he would see him and his fellows shortly called to an Account for it, and stop them from proceeding in that work. That some few days after, he attended this Bishop again at Fulham upon the former cause, where he took occasion to discourse with him at large about the Feoffees proceedings; informing him, that their only aim and end in purchasing in Impropriations was, for the better maintenance of Ministers and Preachers where there was most need; that they bought them with their own monies, and the monies of their friends, and disposed the revenues thereof to none, nor placed any Minister in any Church, but such as they took more than ordinary care should be throughly examined by the Ordinary of the place, for his Sufficiency and full Conformity by law required. And therefore he besought him earnestly, that he would not use his power to hinder and destroy so good a work, but rather to cherish and further it: And if he disliked either the Persons who managed it, or the course they took in ordering the same, they would appoint such other meet persons and rules for the regulating and carrying on of that pious work as he should think fit. But notwithstanding this and all other Arguments he could use and earnestly press him withal, the Bishop with much passion expressly declared his resolution, to break the neck of this good work, that it should not proceed: Whereupon an Information was exhibited against the Feoffees by his procurement in the Exchequer Chamber in the King's name, by Mr Noy the King's Attorney General, and sentence given against them for seizing all the Impropriations they had purchased and monies received by them, into the King's hands; whereby this good work was destroyed; the profits diverted to other uses (as appears by the Docquet Book ultimo Decembris 1638. and Sir William Whitmores' Petition to the Archbishop Novemb. 13. 1633. found in his study) and deboyst scandalous unworthy Ministers, such as had been formerly turned out by other BPS put in to them; whereas they maintained sundry godly Ministers and six Lecturers at S. Antholins' with the profits of the Impropriations purchased. After which, Mr White attested there was another Information put by the King's Attorney into the Exchequer criminally against these Feoffees, as grand Delinquents, and that by this Archbishop's direction, as was manifested by a Note produced by Mr Prynne under Secretary Windebanks own hand, to this effect.  
IT is his Majesty's pleasure, that the Lord Archbishop of Canterbury his Grace, the Lord Keeper, the Lord Archbishop of Yorks Grace, the Lord Treasurer, the Lord Privy Seal, the Earl Martial, the Lord Cottington, Mr Secretary Cook and myself, calling to us Mr Attorney General shall consider, whether the Feoffees which have been questioned in the Exchequer for the Feoffment of Impropriations shall be proceeded against Criminally? and if so, then whether in the Court of Exchequer or in Star-chamber?  
Dated at Whitehall, 17. of January 1633. Fran. Windebanke.  
Mr Thomas Foxly a reverend Divine deposed upon Oath, Viva Voce; That about Eight years since, William Laud now Archbishop of Canterbury did put down his Lecture on Fridays at Saint martin's in the fields, for fear (as he pretended) lest those that came thereunto should infect the Kings, Queens and such Noble men's houses as were in that Parish, with the Plague, though there then died very few in and about London of that disease, the Plague not being then in that Parish when his said Lecture was suppressed, though God brought it into the Parish the very next week after its suppression; by means whereof this deponent was deprived of his present livelihood. After which he being brought before the said Bishop for divers frivolous matters whiles he was Bishop of London, and cleared of them, because there was no colour of Crime against him; The said Bishop charged him, for intermeddling with the business of buying in Impropriations, and thereby endeavouring (as he expressed by putting his fingers to his Girdle and shaking of it) to bring the Bishops under the Feoffees Girdles for Impropriations; and when this deponent answered him, that this could not be, since the Ministers on which they bestowed the said Impropriations were sent to the respective Bishops of every Diocese to be approved by them; he answered, that if he had known this deponent to be so busy in this matter of redeeming Impropriations he should not have so easily gotten off before, as he did. And he farther deposed, that about nineteen Months before this present Parliament he having a Chamber in London and study in Canewood near Highgate, was rifled by Pursuivants and taken and kept Prisoner for two Days and two Night's space, by virtue of a general warrant, to search for Popish Books and suspected Persons, and bidden to choose, whether he would be brought before the now Archbishop, or Sir John Lamb; whereupon he bid the Pursuivant carry him whither he would; who carried him to Sir John Lamb; who told him, he must put in Bond to appear the next Thursday at the High Commission; which he did accordingly: on which Thursday morning by means of Dr Bray, he obtaining speech which the said Archbishop, desired him to grant him one week's time to consider, whether he might take the oath Ex officio, or not: which he hardly granting, the said Archbishop said; He had almost forgotten him, but by way of threatening said, he remembered him about the business of the Feoffees: to which the deponent replied; That he was encouraged therein by Bishops 
Note.  and Privy Councillors, who sometimes conceived it to be a very good work to redeem Impropriations; and so he was desired to appear the Thursday following. But the very next Lord's day another Pursuivant was sent to this deponent, who bringing him to the Council Chamber door and there attending about half an Hour, a warrant under the said Archbishop's hand and five others, was delivered to the said Pursuivant to carry him to the Gate house; where he was kept close Prisoner in a Chamber, not four yards square, for the space of twenty months; not having the allowance of pen and Ink to Petition, that he might know whom or wherein he had offended; that so he might repent, through God gives leave, yea calls upon the greatest sinners to Petition to him: and at three months' end (he growing very sick by reason of his close Imprisonment, and for want of one to cut his Hair, which he used to wear short for his health) fell very sick: his wife thereupon Petitioned time after time to have access to him being at the very point of death, as his keeper informed her, but could neither by herself, nor any other friends, procure access unto him, until such time as Sir Matthew Lister was appointed by the Privy Coucell to come unto him, to see in what ill case he was: upon whose certificate and fifty shillings paid Sir William Be●cher and his man, so soon as it could be procured from Friends, she had a warrant to come and bring one Physician and Chirurgeon unto him, to let him blood, and permission to repair unto him during his sickness, but no longer. In which strict close Imprisonment by the said Archbishop's procurement, he continued till about a Month's space after this present Parliament began, and then upon a Petition of his wives to the House of Commons he was released without bail, and his said Imprisonment by them voted Illegal; there being all this while no proceedings against him, nor any crime objected to him in any Court of Justice. By means of which Imprisonment he was much prejudiced and undone in his Estate, and his wife with four small children exposed to Penury and Beggary.  
Such a spite did He bear this witness for his Activity in the business of Impropriations.  
Mr William Kendal, Mr john Lane, and Mr Tempest Miller, severally deposed at the Lords Bar, that the Archbishop in the presence of them and divers others, speaking of the Feoffees of Impropriations, said; that they were the bane of the Church; and then uttered these words in a vaunting manner, I was the man that did set myself against them and (then clapping his hand upon his breast, said) I thank God I have destroyed 
Note.  this work.  
So as he did not only subvert this pious project to propagate the preaching of the Gospel, but boasted of it, and had so much shameless Impiety, as to thank God himself for effecting it, who hath now in justice brought him into judgement for it, and made it one part of that Charge and Evidence, which we conceive will most justly destroy him.  
The seventh and next stratagem he used to subvert the Protestant Religion, which he had almost totally suppressed, corrupted with Popish Errors, Superstitions, Innovations in our English Churches, was his endeavours to undermine and suppress it in these few Duth and French Churches planted here among us; who enjoyed their own Government, Privileges, Discipline without any interruption by any of his Predecessors, or other English Prelates, in all our Protestant Princes reigns, from King Edward the sixth his reign, till this Archprelates' molestation of, and attempts against them, thus laid down in the twelfth Original Article of his Impeachment.  
He hath Traitorously endeavoured to cause division and discord between the Church of England, and other Reformed Churches; and to that end hath suppressed and abrogated the Privileges and Immunities which have been by his Majesty and his Royal Ancestors granted to the Dutch and French Churches in this Kingdom. And divers other ways hath expressed his malice and disaffection to these Churches, that so by such dis-union, the Papists might have more advantage for the overthrow and extirpation of both.  
To make good this Article we could produce many Letters, Papers, Instructions, Orders under the Archbishops own hand, or endorsed by him, found in his own study, here ready at the Bar; but for brevity sake we shall instance only in some few particulars of more special note.  
The first is, that this Arch-prelate though he bears so good an affection and honourable respect to the Church of Rome, as to justify her to be, a true visible Apostolic Church, which never erred in fundamentals, and wherein men may be saved; and that we and she are one and the same Church still, no doubt of that, both one; as we have 
* Pag. 235. 240, 241.  formerly proved: Yet he is so maliciously despiteful to the Protestant Churches in foreign parts, and at home, that he reputes them not only no true Churches, but even no Churches at all, because they have no Lord-bishops, different in Order and Degree from ordinary Ministers. This opinion of his we shall manifest, not only by his Divinity Questions when he was to proceed Bachelor and Doctor of Divinity (for which Dr Holland publicly checked, and turned him out of the Schools with disgrace, as a sour of discord between Brethren, to wit the Church of England and other reformed Churches;) but by his own late reprinted Book An 1639. entitled, A Relation of the Conference between William Laud, than Lord Bishop of St. David's, now Lord Archbishop of Canterbury, and Mr Fisher the Jesuit etc. p. 175, 176. where thus he writes (in justification of his former Theses in the Divinity Schools:) For the calling and Authority of Bishops over the inferior Clergy, that was a thing of known use and benefit, for preservation of Truth and Peace in the Church. And so much St jerom tells us, though being none himself, he was no great friend to Bishops: And this was so settled in the minds of men from the very infancy of the Christian Church, as that it had not been till that time contradicted by any. So that then there was no controversy about the calling, all agreed upon it. Then citing Jeroms words in the margin, he thus comments upon them. So, even according to St. jerom, Bishops had a very ancient and honourable descent in the Church from St. Mark the Evangelist: And about the end of the same Epistle he acknowledgeth it, Traditionem esse Apostolicam: Nay more than so, he affirms plainly, That ubi non est Sacerdos, NON EST ECCLESIA (St. jerom advers. Luciferianos:) And in that place most manifest it is, that St. jerom by Sacerdos means a Bishop; for he speaks de Sacerdote qui potestatem habet Ordinandi: which in St. Ieroms own judgement, no mere Priest had, but a Bishop only, St. jerom Epist. ad Evagrium: so even with him, NO BISHOP NO CHURCH. Which being his own positive judgement, the Dutch and French Protestant Churches both at home and abroad, must needs be no Church at all in his opinion, because they have no such Bishops; and so are in far worse condition than the Church of Rome, in his repute.  
To make this more apparent, we shall desire you to take notice, that in Decemb. 1639. there was a plot between this Archbishop and others of our Prelates to obtrude upon all our Ministers this subscription, as the received Doctrine of the Church of England; to wit, that there could be no Church of Christ without Diocesan Lord Bishops; which clearly appears by the 
* Here p. 237, 238.  forementioned propositions of Bishop Hall, which the Archbishop thought fit for the subscription of others: but especially by the 1. 12. and 13. propositions viz. God had never any Church on earth that was ruled by a Parity: There was NO CHURCH OF CHRIST UPON EARTH ever since the times of the Apostles governed any otherwise then by Bishops. This course of government thus set by the Apostles in their life time, by the special direction of the holy Spirit, is unalterable by any humane Authority, but AUGHT to be perpetuated in the Church to the end of the world. From whence it inevitably follows, that the reformed foreign Churches having no such imparity of Governors nor Lordly Bishops in them, are in this Archprelates and his Confederates judgements, No Churches of God or Christ at all; and if the design of subscribing these Propositions had succeeded (as it did in the Etcetera Oath for a time) he would have engaged the whole Church of England, with all our Ministers by a public subscription, in this most unchristian and uncharitable opinion; which not prevailing, was yet soon after thus seconded in print by his grand Favourite Bishop Montague (whom he advanced to two Bishoprics) in his Originum Ecclesiasticarum Tomi prioris Pars posterior p. 464, published with his approbation, authorized by his Chaplain Dr Bray, presented to, and accepted by himself when published, as appears by two fair gilded printed copies thereof with his archiepiscopal Arms engraven on the Covers, found in his study by Mr Pryune (printed An. 1640.) since these Propositions of Bishop Hall were sent him; resolving, that there can be not only no Church, but no Ministers at all without Bishops to ordain them, in these terms. Non est Sacerdotium nisi in Ecclesia, non est Ecclesia sine Sacerdotio. Illud autem intelligo per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopalem ordinariam. Neque evim admittenda consneus extraordinariam aliquam sen vocationem seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nisi miraculosam. Oportet omnino miraculis agant & suam confirment functionem signo aliquo, qui non ab Episcopis derivata ab Apostolis per successionem institutione, in Ecclesiam inducuntur, sed velorti à sese, vel nescio unde intrusi, seize ingeru●t. N●m quod pretendunt ordinariam vocationem retinendam, adhibendam, eique adherescondum, nisi in casu necessitatis, absurdum est; & suppositione innititur impossibilitatis: Neque enim talis casus, an't extitit aliquando, aut contingere potest: nisi fallat not Dominus, qui promisit, Porta inferorum non pravalebunt: Ecce sum vobiscum ad consummationem mundi.  
By which Position the foreign Protestant Churches are resolved, concluded to be no Churches, their Ministers no Ministers, their Sacraments no Sacraments, their Ordinances no Ordinances of Christ; (which perchance made Mr John Dury ordained in one of those Churches, to be re-ordained a Minister here by the Bishop of Exeter Dr Hall, before he was admitted to his Benefice, as appears by their several 
* Dated Exon. 22. Febr. 1634.  Original Letters found in the Archbishop's study.) And then what are they but mere Pagan Conventicles, far worse than Papists and the Church of Rome.  
We shall only add to this, that whereas Bishop Hall in his Treatise of Episcopacy pag. 18. excused the foreign Protestant Churches from being unchurched by these Positions only in this regard; that the reason why they renounced Bishops was merely out of necessity, because their Bishops would not suffer them to enjoy the Gospel. Adding pag. 19 That it is very considerable, whether the condition they were in doth absolutely warrant such a proceeding? which is somewhat too hard a censure of them; yet the Archbishop in his 
a See here p. 263, 264, 265.  forecited Letter to Bishop Hall, taxeth him for this his overmuch lenity towards them, in these terms: You are a little more favourable to the foreign Churches and their Authors, than our cause will bear: and yet in the very same Letter, he mislikes and blames this Bishop for his overmuch sharpness towards the Pope, in his second Book, for bestowing the Title of Antichrist upon him; wherewith he was so highly offended, that out of a zeal to his Holiness, he presently complains to the King himself of this indignity offered to the Pope, and procures a special Mandate from his Majesty to Bishop Hall, to qualify his expressions in this particular with his own pen, which he did accordingly. Notwithstanding the General 
b Harmony of confessions p. 318, 361, 388.  confessions of all foreign Protestant Churches; The authorised 
c See Illericus his Catalogus Testium Veritatis; Morney his Mystery of Iniquity; Darrius, Gualther Tillanus, Monlin, Sharpius; and infinite others.  Impressions of all their eminentest Writers; Our own Homilies 
d See here p. 276, 277, 278. see Dr Featlies' Appendix p. 47. and Dr willet's Synopsis Papismi.  Writers of all sorts, and the very Act of Parliament for the Confirmation of the Subsidies granted by the Clergy 3. jac. (penned by all the Prelates and Clergy of England in full Convocation) give the Pope this Title, and style the Jesuits and their Adherents, THE UNSHAMEFACT BROOD OF ANTICHRIST. This his indulgence therefore to the Pope, Priests, and Church of Rome, and professed enmity against the foreign Reformed Churches in unchurching them, in making their Ministers no Ministers at all, and them no Christians, nor Christian Assemblies, discovers his very entrails and inward bend of his soul to Popery, to the Church of Rome, yea his inveterate hatred to these Protestant Churches and their Religion too; The next thing we shall fully evidence.  
2. Though this Archbishop was so zealous an Advocate for the Church of Rome, as both in his public Speeches, Writings to maintain, That her Religion is the same with ours, as we have 
e Pag. 139. 141. 247, 248, 249.  formerly proved; yet he could by no means endure that the Religion of the foreign Protestant Churches and Ours should be termed one and the same; Whereupon he presumed to countermand, alter and purge his Majesty's Letters Patents under the Great Seal for a Collection for the poor distressed Ministers of the Palatinate, Ann. 1634. because it termed their Religion, The true Religion which we together with them profess to maintain. This we shall make good by two substantial witnesses, and the printed Letters Patents themselves. The witnesses are Mr Wakerly (than Secretary to Mr Secretary Cook) and Mr Hartlib, who deposed at the Lords Bar upon Oath; That in the year 1634. the Queen of Bohemia sent over one Mr Ruly a Palatinate Minister into England, with Letters of recommendation to the Archbishop, to desire his mediation and assistance to the King, to grant Letters Patents under the great seal, for a general Collection towards the relief of the exiled Ministers of the Palatinate and their families, who were then in great distress: which Letter Mr Ruly presenting to the Archbishop (among whose Papers Mr Prynne found the very Original) after the reading thereof, the Archbishop promised (out of respect to the Queen of Bohemia who writ to him with her own hand) to move the King in it, which he did; and then informed him, that it was the King's pleasure there should be Letters Patents drawn for a general collection for those Ministers as was desired: Whereupon Mr Ruly requested the Archbishop, in regard he was a stranger and knew not our proceedings, to give him some directions how to get the Letters Patents drawn and sealed; who answered, that he needed no instructions herein, for it was a thing of usual course, and willed him to repair to the Officers of the King (his Secretaries and Attorney general) who would draw and procure them to be sealed. Whereupon he repaired to Mr Wakerly, who went with him to the other Officers and procured Letters Patents to be drawn according to former Precedents, both in King James and King Charles reigns, and namely verbatim, according to Letters Patents for a like Collection, dated 29 jan. 3. Caroli, which being drawn, engrossed, and passed the Great Seal of England, without any scruple (the Lord Keeper both reading and approving the same before the sealing) Mr Ruly carried the Patent over to Lambeth to desire the Archbishop's assistance for the printing, dispersing and promoting thereof; where meeting with Mr del, his Secretary, he acquainted him with his business, and showed him the Patent, who casting his eye thereon, took some exceptions thereat, because it made our and their Religion to be both one, saying, Are your Church and Religion and ours one? which done, he carried the Patent to the Archbishop, 
Note  who after he had perused it, calling for Mr Ruly, demanded of him in a very angry manner, What have you brought me here? Mr Ruly replied, His Majesty's Letters Patents. At which answer he fell into a great passion, rating and reviling Mr Ruly with very ill language; threatened and called him ill names; protested that that Patent should not pass though it were under the Great Seal, and made Mr del write something out of it: Mr Ruly shaking for fear, excused himself, that it was drawn by the Officers to whom his Grace had directed him, and if there were aught offensive in it, he was altogether ignorant and not guilty of it. Whereunto the Archbishop replied; that were it not for his respect and engagements to the Queen of Bohemia, they should have no collection at all, and that he could find in his heart to quash it; but however he would suppress that Patent, which he detained by him, and would have one drawn in another form. Whereupon Mr Ruly leaving him to his angry mood departed, and acquainted Secretary Cook, the Lord Keeper Coventry, and other his friends with the Premises, who all wondered and were very inquisitive what was the cause of all this anger; The Archbishop presently after repairs to the King, and complains much against this Patent, Secretary Cook, and the Lord Keeper for passing it; who being both sent for by the King about it, acquainted his Majesty, that it was made verbatim accorcording to former Precedents, that they had his Majesty's hand and Royal assent thereto, and it was now passed the Seal, and so could not be altered. To which the King answers, that it must be altered, for that the Archbishop would have it so; and another must be 
Note  drawn according to his mind. Upon this the Patent was recalled, and a new one drawn according to the Archbishop's direction and prescript; which being compared with the former by these Deponents and others (who were very inquisitive what it was did so much enrage his Grace) they found it was only this ensuing clause, which he caused to be quite purged out, with little or no alteration else from that he suppressed.  
Whose cases are more to be deplored, for that this extremity is fallen upon them for their sincerity and constancy IN THE TRUE RELIGION, which WE, TOGETHER 
Note.  WITH THEM DO PROFESS, and WHICH WE ARE ALL BOND IN CONSCIENCE TO MAINTAIN TO THE UTMOST OF OUR POWERS; Whereas these Religious and Godly Persons being involved amongst others their Countrymen, might have enjoyed their estates and fortunes, if with other backsliders in the times of Trial they would have submitted themselves to the ANTI-CHRISTIAN YOKE, and have renounced or dissembled the Profession of THE TRUE RELIGION.  
In lieu whereof he only inserts, That they suffered FOR THEIR RELIGION; as if our Religion and theris were contra-distinct and different one from another, and theirs not the true. Which Secretary Cook when he saw affirmed would make a Schism, a Division betwixt us and the foreign Protestant Churches, by intimating that they professed neither our, nor yet the true Religion, (as Mr Wakerly deposed) and gave great scandal and offence to the Deponents, yea to the foreign Churches and Protestants here, who took special Notice of it.  
In this notable piece of Evidence we shall desire your Lordships and the world to take notice of these remarkable particulars. First, of this Archbishops insufferable Insolency, in daring to presume so far as to stop, suppress the Kings own Letters Parents when approved by his Royal Signature, allowed by the Lord Keeper, and actually passed under the Great Seal of England. Secondly, his extraordinary overruling power with the King, who against his own judgement, Sign Manual, Seal, and former Precedents, must have this Patent altered in this clause, only because the Archbishop would have it so, and for no other reason. Thirdly, that this alteration proceeded merely from the Archbishops own motion, not from any Priests or jesuits instigation, much less from the King (as he 
f Speech in Star-chamber, p. 32. to 39 See here p. 247. 248  pretended the alterations of the Prayer-Book for the fifth of November did.) Fourthly, that he was exceeding passionate and enraged at this clause, insomuch that this charitable Collection and Patent must totally be quashed, rather than this clause tolerated; whereas his Chaplains authorized Books in commendation of Popery, Popish Errors, yea pleading for Rome and her Religion as true, and one with ours. Fiftly, that this very clause had passed both the Broad Seal and Press too, without the least exceptions, in a Patent, 29 jan. 3. Caroli not full seven years before, even in King Charles his own Reign; and in another General Collection granted under the Privy Signet the seventeenth of june, in the sixteenth year of King James, Anno Dom. 1618. for relief of the Inhabitants of the Town of weasel; then printed by Authority, together with Archbishop Abbot's directions concerning the same to the several Bishops under him, dated June 25. 1618. wherein we find these following expressions; That that City had been a place of succour and relief to many afflicted strangers, such as have been exiled for THE TRUE RELIGION That they were not able any longer to sustain the charge neither of the Ministry, nor of the Free-school, which heretofore they have erected for the propagation of THE TRUE RELIGION etc. which should excite us to enlarge the Bowels of compassions toward them, which cannot be better expressed of our parts, then by having compassion and a fellow-feeling of them, MAKING THE SAME PROFESSION OF FAITH THAT WE DO, yet do suffer such adversity etc. which are the same in terminis with those in this expunged Patent. What then was the cause that this Clause should be thought so insufferable, so impassable by this Archprelate now? Certainly there must be some great mystery of Iniquity in it; he and his Predecessor Abbot had not the selfsame opinion of the Protestant Churches and their Religion. Abbot deemed both their Churches and Religion true, and the same with ours; but Laud deems them no Churches at all, their Religion not the true Religion, nor the same with ours at this time, though formerly one and the same with it. And why so? because himself had altered, perverted, yea almost quite subverted it, both in Design and Execution, intending to set up Popery as the only old and true Religion: therefore to suffer such a Patent to pass both the Great Seal and Press in his Majesty's name, as should proclaim their Religion, to be the true Religion, which we together with them do profess, and we are all bound in conscience to maintain to the uttermost of our power; when he and his Confederates bend all their might to suppress it; and to commend their sincerity and constancy in the true Religion, when as they might have enjoyed their estates and fortunes, if with other backsliders, in the times of Trial they would have submitted themselves to the Antichristian Yoke, and have renounced or dissembled their profession of the true Religion, in these days when he with his Confederates endeavoured to make men Backsliders, Apostates, and persuaded them to submit themselves to the Antichristian yoke, and to renounce or dissemble the profession of the true Religion, would have quite crossed or frustrated his Design; Therefore out it must, and be obliterated whatever comes of it. Finally, observe his embittered malice to the Protestant Churches, but grand affection to the Pope and Church of Rome, most evidently displayed by this expunction: the first in deleating those clauses which style theirs, the true Religion, etc. the latter in expunging this expression in favour of the Roman Church and Pontife only, if they would have submitted themselves to THE ANTI-CHRISTIAN YOKE; which we have elsewhere 
* Page 263.  dilated upon. In brief, He that thus would have the Protestant Churches no Churches at all of God or Christ, their Ministers no Ministers, their Religion not the true Religion, nor the same with ours, must certainly express abundance of malice and disaffection to these Churches, endeavour to cause discord and division between the Church of England and them; (the very charge in the Article) and proclaim himself a greater friend to the Church of Rome and her Religion, then to the Protestant Churches and the true Religion in them professed: yea a Traitorous endeavourer to subvert the true Religion established in our English Church, which is the same with theirs. And the rather may we believe this of the Archbishop, because shortly after he caused a Book entitled, A Declaration of the Faith and Ceremonies of the Palsgraves' Churches, printed first in Dutch, but afterwards in English Anno 1637. to be strictly called in and seized by his Pursuivants (in high affront of the Prince Palatine, then newly arrived in England, and of his Churches) because it declared those Church's Orthodox judgement and censure against sundry Arminian and Popist Errors, Innovations, Ceremonies, which he and his Confederates then laboured to introduce among us; as was attested upon Oath by Michael Spark signior and Mr Prynne; when as we never heard of any Popish Books (as Sancta Clara and others here printed) either called in or seized by his special voluntary command, but countenanced, yea restored by him or his Agents, when seized by the Searchers and Stationers.  
Let all the world then judge by this prime piece of our Evidence, what manner of Protestant this Archbishop was, and how ill he stood affected to the Protestant Religion.  
3. These premises considered, no wonder if he endeavoured by all his policy and power to suppress, nay abrogate the Privileges, Immunities of the Dutch and French Churches in this Kingdom, granted to them by his Majesty and his Royal Ancestors; which he in part accomplished to their prejudice, the next part of his Charge in the twelfth Article, of which we shall present you this summary account.  
King Edward the sixth by his Letters Patents dated the 24 day of july, in the fourth year of his Reign granted this ensuing Patent to the Dutch and French Protestants then living in exile in London, establishing their Church and Presbyterian Government among themselves, exempt from all Episcopal jurisdiction, appointing a Superintendent over them, and Ministers of their own. Which Patent, for the rarity thereof, and the better understanding of this Charge, we shall at large transcribe.  
EDwardus Sextus Dei Gratia Angliae, Franciae, & Hiberniae Rex, fidei Defensor, & in terra Ecclesiae Anglicanae & Hiberniae supremum Caput, omnibus ad quos praesentes literae pervenerint salutem. Cum magnae quaedam & graves considerationes Nos ad praesens specialiter impulerunt. Tum etiam cogitantes illud quanto study & charitate Christianos Principes in Sacrosanctum Dei Evangelium & Religionem Apostolicam ab ipso Christo inchoatam institutam & traditam animatos & perpensos esse conveniat, sine qua haud dubio politia & civil regimen neque consistere diu, neque nomen suum tueri potest nisi Principes caeterique praepotentes viri, quos Deus ad regnorum gubernacula sedere voluit, id imprimis operam dent, ut per totum Reipublicae corpus casta sinceraque religio diffundatur, & Ecclesia in vere Christianis & Apostolicis opinionibus & ritibus instituta & adulta, per sanctos, ac carui & mundo mortuos Ministros conservetur, pro eo quod Christiani Principis officium esse statuimus, inter alias gravissimas de regno suo bene splendideque administrando cogitationes, etiam religioni & religionis causae calamitate fractis & afflictis exulibus consulere. Sciatis, quod non solum praemissa contemplantes, & Ecclesiam à Papatus tyranide per Nos vindicatam in pristina libertate conservare cupientes, verumetiam Exulum & Peregrinorum conditionem miserantes qui jam bonis temporibus in Regno nostro Angliae commorati sunt voluntario exilio Religionis & Ecclesiae causa mulctati, quia hospites & exteros homines propter Christi Evangelium ex patria sua profligatos & ejectos & in Regnum nostrum profugos praesidiis ad vitam degendam necessariis in Regno nostro egere non dignum esse duximus, cujus liberalitas nullo modo in tali rerum statu restricta clausave esse debet, At quoniam multi Germanae nationis homines ac alii peregrini qui confluxerunt, & in dies singulos confluunt in Regnum nostrum Angliae ex Germania & aliis remotioribus partibus in quibus Papatus dominata Evangelii libertas labefactari & premi coepta est, non habent certam sedem & locum in Regno nostro ubi conventos suos celebrare valeant, ubi inter suae gentis & moderni idiomatis homines Religionis negotia & res Ecclesiasticas pro patrio titu & more intelligenter obire & tractare possint.  
Idcirco de Gratia Nostra speciali ac ex certa scientia & mero metu nostris, nec non de avisamento Concilii nostri volumus, concedimus, & ordinamus, quod de caetero sit & erit unum Templum sive sacra Aedes in Civitate nostra London quod vel quae vocabitur, Templum Domini jesu, ubi Congregatio & conventus Germanorum & aliorum peregrinorum fieri & celebrari possit, ea intention & proposito ut à Ministris Ecclesiae Germanorū aliorumque peregrinorum Sacrosancti Evangelii incorrupts interpretatio, Sacramentorum juxta verbum Dei & Apostolicam observationem administratio fiat, & Templun illud sive sacram Aedem illam deuno Superintendente & quatuor verbi Ministris erigimus, creamus, ordinamus, & fundamus per praesentes. Et quod idem Superintendens & Ministri in re & nomine, sint & erunt unum corpus corporatum & politicum de se, per nomen Superintendentis & Ministrorum Ecclesiae Germanorum & aliorum peregrinorum, ex fundatione Regis Edwardi Sexti, in Civitate London per praesentes incorporamus, ac corpus corporatum & politicum per idem nomen realiter & ad plenum creamus, erigimus, ordinamus, facimus, & constituimus per praesentes. Et quod successionem habeant. Et ulterius de gratia nostra speciali, ac ex certa scientia, & mero motu nostris, nec non de avisamento Concilii nostri dedimus & concessimus, ac per praesentes damus & concedimus praefato Superintendenti & Ministris Ecclesia Germanorun & aliorum peregrinorū in Civitate London, Totum illud Templum, sive Ecclesiam nuper fratrum Augustinentium in Civitate nostra London, ac totam terram fundum & solum Ecclesiae pradict. excepto toto choro dictae Ecclesiae, terra, fundo, & solo ejusdem, habendum & gaudendum dictum Templum sive Ecclesiam, ac catera praemissa (exceptis praeexceptis) praefato Superintendenti & Ministris & Successoribus suis in puram & liberam Eleemosinam. Damus ulterius de avisamento praedicto, ac ex certa scientia & mero metu nostris praedictis per praesentes concedimus praefato Superintendenti & Ministris & Successoribus suis plenam facultatem, potestatem & authoritatem ampliandi & majorem faciendi numerum Ministrorum, & nominandi ac appunctuandi de tempore in tempus tales & hujusmodi subministros ad serviendum in Templo praedicto, quales praefato Superintendenti & Ministris necessarium visum fuerit. Et quod haec omnia juxta beneplacitum Regium. Volumus praeterea quod Johannes Alasco, natione Polonus, homo propter integritatem & innocentiam vitae, ac morum, & singularem eruditionem valde celebris, sit primus & modernus Superintendens dictae Ecclesiae. Et quod Gualterus de Laenus, Martinus Flanders, Franciscus Riverius, Richardus Gallus, sint quatuor primi & moderni Ministri. Damus praeterea & concedimus praefatis Superintendenti & Ministris & Successoribus suis facultatem, authoritatem, & licentiam post mortem vel vacationem alicujus Ministri praedictorum de tempore in tempus eligendi, nominandi, & surrogandi alium personam habilem & idoneum in locum suum. It a tamen quod persona sic nominatus & electus, praesentetur & sistatur coram Nobis, Haeredibus, vel Successoribus nostris, & per Nos, haeredes, vel suecessores nostros instituatur in ministerium praedictum. Damus etiam & concedimus praefatis Superintendenti Ministris & Successoribus suis facultatem, authoritatem, & licentiam post mortem seu vacationem Superintendentis de tempore in tempus elegendi, nominandi & surrogandi alium personam doctum & gravem in locum suum. It a tamen quod persona sic nominatus & electus praesentetur & sistatur coram Nobis, Haeredibus, vel Successoribus nostris, & per Nos, Haredes, vel Successores nostros instituatur in officium Superintendentis praedictum. Mandamus & firmiter impungendo praecipimus tam Majori, Vicecomitibus, & Aldermannis Civitatis nostrae London, 
Note  Episcopo London, & Successoribus suis, cum omnibus aliis Archiepiscopis, Episcopis, justiciariis, Officiariis, & Ministris nostris quibuseunque, quod permittant praefatum Superintendentem & Ministros, & successores suos, liberè, & quietè frui, gaudere, uti, & exercere Ritus & Ceremonias suas proprias, & Disciplinam Ecclesiastitam propriam & peculiarem, Non obstante quod non conveniant cum Ritibus, & Ceremoniis in Regno nostro usitatis, absque impetitione, perturbatione, aut inquietatione eorum vel eorum alicujus, aliquo Statuto, Actu, Proclamatione, Iniunctione, Restrictione, seu usu in contrarium inde antehac habitum, factis, editis, seu promulgatis in contrarium non obstante. Eo quod expressa mentio de vero valore annuo, aut de certitudine praemissorum sive eorum alicujus, aut de aliis donis sive concessionibus per Nos, praefatis Superintendenti, Ministris & Successoribus suis ante haec tempora factis in praesentibus minime facta existit, aut aliquo Statuto, Actu, Ordinatione, Provisione, sive Restrictione inde in contrarium factis, edictis, ordinatis, seu Provisis, aut aliqua alia re, causa vel materia quacunque in aliquo non obstante. In cujus rei testimonium has litteras nostras fieri fecimus Patentes. Teste Meipso apud Leighes vicessimo quarto die julii, Anno Regni nostri quarto. Per breve de privato Sigillo, & de dat. praedict. Authoritate Parliamenti signatum.  
P. Southwell.  
Et est sigillatum Sigillo Regio sub-appenso.  
To the Copy of this Patent found in the Archbishop's study, we shall subioyne these ensuing Orders and Passages in their favour, and confirmation of this Patent, in Queen Elizabeth's, King james, and King Charles their Reigns, presented to the Archbishop by the Ministers of these Foreigners Churches.  
The Letters of the Privy Council to the Church of London, containing these words. 
Ann. 1573.   
Non ignoramus variis Ecclesiis, varios & diversos jam ab initio Christianae Religionis semper fuisse ritus ac ceremonias, dum hi stantes, illi in genua procidentes, alii proni procumbentes adorant & precantur, & tamen eadem pietas est ac religio, si verè & ad verum Deum oratio tendat, absitque impietas ac superstitio etc. Non contemnimus ritus vestros, neque vos ad nostros cogimus, probamusque ceremonias vestras, ut vobis, & vestrae reipublicae unde orti estis, aptas & convenientes.  
The Order of the Privy Council the 29 of june. 
Ann. 1574   
If others would join themselves to the said Churches, that such Persons shall be counselled to betake themselves to some other parts of this Kingdom where they may be commodiously received: If they do this, we will willingly call in our former Commandment.  
The Answer of King james to the French and Dutch Ministers the 21 of May. 
Ann. 1603.   
je vous protegeray ainsi quie convient a un bon Prince de maintenir & deffendre tous ceux qui ont abandone leur Patrie Pour la religion. Mou desire est de vous deffendre comme a fait la Reyne ma So●ur, qui vous a receu eu so● Royaume, & pour laquelle vous avez prie Dieu. Que si aucun vous trouble ou molest, pleignez vous en amoy, & je vous maintiendray.  
The perpetuity granted to the Dutch at Colchester Ann. 10. Jacobi the 17 of October. 
Ann. 1612.   
As also their Orders in their Church and Assemblies there, tending to the good Government of the said Congregations, in as free, large, and ample manner in all respects, and to all intents, constructions and purposes, as heretofore they have used, and hath been tolerated and allowed unto them, according to the true intent of this our present Ordinance: any Provision or Jurisdiction to the contrary thereof in any wise notwithstanding.  
The Order of the Privy Council for the French Church of Canterbury, the second of May. 
Ann. 1613.   
That the said Congregation within the City of Canterbury, shall according to his Majesty's gracious pleasure, peaceably and freely enjoy all such Privileges, Liberties, and Immunities, and be permitted to use their Assemblies and Congregations in as ample manner as heretofore hath been allowed to them in the time of Queen Elizabeth, or since.  
The Order of King James under his signet the 13 of june. 
Ann. 1616.   
These are therefore to will and command all our Courts of justice, and other our loving Subjects, to permit and suffer the said strangers, members of the Outlandish Churches, and their children, to enjoy the continuance of our favours before declared in this behalf. Considering the loving kindness and good entertainment which our Subjects and their children do receive and find beyond the Seas.  
The Order of the Privy Council for the Walloons of Norwich the 10 of October. 
Ann. 1625.   
Those of Norwich, although borne in the Kingdom, 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 years practised among them: And if any shall be refractory, they shall be bound to appear at this Board.  
The gracious Answer of King Charles to the Deputies of the Foreign Churches the 30 of April. 
Ann. 1623.   
I thank you for this; and I assure you that I will continue unto you the same favour which the King my father did show unto you. And I hope that my marriage shall not be any damage unto you, but rather an occasion of much good to your Country men.  
The Order of King Charles for all strangers the 13 of Novemb. 
Ann. 1626.   
We will and command our judges &c. to permit and suffer the said strangers, members of the Outlandish Churches, and their children, quietly to enjoy all and singular such Privileges and Immunities, as have been formerly granted unto them, without any troubles, arrests, or proceedings by way of information or otherwise; considering the fair usage and good entertainment which our Subjects and their children do receive beyond the Seas.  
The Order of the Privy Council for the Dutch of Norwich the 7 of january. 
Ann. 1630.   
That all those that are now, or hereafter shall be, members of the Dutch Congregation, although borne within this Kingdom, shall continue to be of the said Church and Society so long as his Majesty shall be pleased, without any prejudice to their Privileges and Birthright; and shall be subject to all such Discipline as hath been all the time aforesaid usually practised amongst them, and from time to time contribute to the maintenance of the Ministry and poor, and the defraying of all other necessaries charges of the same Congregation, as they shall be assessed, and occasion shall in that behalf require.  
By virtue of this Patent, Orders, Grants, the Dutch and French Churches in London and other Diocese enjoyed the free exercise of their Religion, Discipline, exempt from all archiepiscopal and Episcopal jurisdiction from Edward the sixths' time till Ann. 1634. without any interruption. But no sooner was this Prelate warm in his archiepiscopal chair, but he begins to disturb their peace, and threaten their total subvertion throughout his Province, as in Canterbury, Sandwich, Maidstone, Norwich, Colchester, London, Southampton, and likewise in Yorkshire, 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 himself from the Lords of the Council, concerning the English living in foreign parts, and the foreign Protestant Churches in England; concerning which he drew up and presented two several Papers to the Lords found in his study, under Mr Dells hand, thus endorsed with his own, Concerning the Dutch and French Churches in England etc. here necessary to be inserted, though not read at large.  
Whereas 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 Majesty's Subjects as reside at Hamborough, or elsewhere beyond the Seas, but especially in the Low-countrieses, either in Merchandise, or in use and exercise of Arms under the Colonels 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 Realm; but at such time as your Lordships in your wisdom shall best approve.  
Concerning the first of these, viz. the English living in Foreign parts, I humbly recommend to your Lordship's Wise. doom, as followeth.  
1. Whether it be not fit (I had almost said necessary) that the several Colonels in the Low-countrieses should entertain no Minister as Preacher to their Regiments, but such as shall conform in all things to the Church of England established: And be commended unto them from your Lordships by advice of the Lords Archbishops of Canterbury or York for the time being.  
2. That the Company of Merchants residing there, or in any other Foreign 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 several Colonels, or to the Deputy Governor and Body of the Merchants there, shall after be found unconformable, and will not mend upon warning given him by the Colonel or Deputy Governor 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 soldiers that are his Majesties borne Subjects, or with the Company of Merchants there or elsewhere, shall read Divine Service, Christian children, Administer the Sacrament of the Lords Supper, marry, instruct the younger or more ignorant sort in the Catechism, visit the sick, bury the Dead, and do all other Duties according as they are prescribed in the Book of Common-Prayer maintained in the Church of England, and not otherwise. And that he which will not conform himself so to do, 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 King's Subject, shall with any bitter words or writings in print or otherwise, defame the Government of the Church of England established, His Majesty's Ambassador 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 Seal or otherwise, to answer their offence or offences here.  
6. That no Colonel of any several Regiment, or Deputy Governor of the Merchants, shall give way that their Minister or Preacher shall bring any other Minister to preach for him in time of his sickness, 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-countrieses, 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 public Speech, Writing, or Printing, divulge any thing derogatory to the Doctrine or Discipline established in the Church of England, or otherwise prejudicial to the Temporal State and Government, His Majesty's Agent there shall use the best means he can to discover him or them so offending, and having found them, shall presently certify the State here, that so they may be recalled by Privy Seal to answer it. And if they then refuse to come, that the Law in that case pass 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 void) but such a man as is conformable to the Church of England both in Doctrine and Discipline, and such as will be careful 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 chief 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 Governor to any place of their Residence, they present the said Deputy to the Lords, and give them assurance of his fitness 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 Governor himself.  
9 That whensoever the Merchant-Adventurers shall become suitors to His Majesty to renew or confirm their Patent (as in most Kings times it is usual so to do) that then there be a Clause inserted into their Patent, to bind them to the observance of all, or so much of these Instructions, as shall be 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 year they be required to give the Board an Account what the Proceed of the business is. That so His Majesty's Subjects aswell abroad as at home, may be kept in orderly obedience to the Honour of His Majesty's 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 Majesty's Subjects in Holland, should have any Classical Meetings allowed them (as it seems they pretend some grant since the year 1622.) especially that they be not suffered to assume power of Ordination; for than it will be a perpetual Seminary to breed and transplant men illaffected to the Government into this Kingdom.  
It is to be observed that the French and High German Congregations in the Low-countrieses do all observe the Liturgy of their own Mother Churches; only the English observe neither their own, 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, than 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 Kingdom; Because at that time there was persecution upon them in their own Countries: 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 plentiful fortunes and Lands; And their children and children's 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 increase and multiply, they which are now a Church within a Church, will in time grow to be a kind of another Commonwealth within this, and so ready for that which I hold not fit to express 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 Commonwealth are many, and have got their Residence and settlement in all or most of the Haven Towns, especially such as lie fittest for France and the Low-countrieses. And were occasion offered, God knows what advantage they may take to themselves, or make for others.  
5. Their Example is of ill consequence (in Church affairs especially) to the Subject of England. For many are confirmed in their stubborn ways 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 Realm, than the Doctrine and Discipline of the Church of England shall among the Subjects of this Crown be tolerated in those several 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 Kingdom be made known 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 Kingdom in which they are borne Subjects.  
2. I conceive the best way to know their Number, is by a Command from the State itself, and to have it avowedly taken in all places where they reside; with a Certificate 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 sweetened 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 do, and have no more Immunities than Strangers have, till they will live and converse as other Subjects do. And this matter of loss or gain 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 do, both in relation to Church and State, the way I conceive may be to have them fairly warned in an Ecclesiastical way, for every man with his Household (if he be not a new comer, but a born Subject) to repair to his Parish Church here, to conform himself to Prayers, Sacraments etc. And if any receive not according to Cannon and Law, then to excommunicate him or them. And by that 
Note  time the Writ de Excommunicato capiendo hath been served upon some few, it may be the rest will yield themselves.  
5. If this do not prevail, I then conceive under favour, it will be hard to remedy, unless the State will publicly declare, That if they will be as Natives, and take the benefit of Subjects, they must conform themselves to the Laws of the Kingdom aswell Ecclesiastical as Temporal. 
Note  Which Declaration, when it shall once be made public, 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 Original Contriver of all the proceedings against the Dutch and French Churches. In pursuance of these determinations of his, in his Metropolitical Visitation Ann. 1634. & 1635. he summoned all the Ministers and Elders of these Churches to appear before Sir Nathaniel Brent his Vicar General; as appears by an Abstract of his Visitation endorsed with his own hand, unto whom he prescribed these two following Injunctions.  
1. That all the Natives of the Dutch and Walloon Congregations in his Grace's Diocese, are to repair to their several Parish Churches of those several Parishes where they inhabit, to hear Divine Service and Sermons, and perform all duties and payments required in that behalf.  
2. That the Ministers and all others of the Dutch and Walloon Congregations which are not Natives and borne Subjects to the King's Majesty, or any other strangers that shall come over to them, while they remain strangers, may have and use their own 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 Foreign Churches at Norwich, An. 1634. and to these at Canterbury, Maidstone, and Sandwich, 13. Aprilis 1635. as appears by sundry Copies of them found in the Archbishop's 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 Foreign Congregations within his Province; as appears by two Letters found in his study under the Archbishop of Yorks own hand, the one dated Octob. 1. 1636. the other 22 jan. 1637. Wherein he denies them the exercise of any Ecclesiastical jurisdiction of their own, enjoins them the use of the English Liturgy in the French Tongue, with obedience to all the Laws and Ordinances of the Church of England, to receive the Sacrament once a year in the Parish Church wherein they dwell, and to perform all their Christen, Marriages, and Burials there; else no Congregation of their own would be permitted. Hereupon these Foreigners conceiving these Injunctions prejudicial 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 appears 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 Lord's Grace of Canterbury to send forth lately two Injunctions to the three Congregations of Strangers, Canterbury, Sandwich, and Maidstone in his Grace's Diocese, 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 seem to be opposite, not only to sundry Orders of his Majesty's most Honourable Privy Council heretofore upon several occasions granted unto several Congregations of the said Strangers; but chiefly to all the gracious Liberties, and Privileges granted unto them of old, and continued during the Reign of three most famous Princes, King Edward, Queen Elizabeth, and King james of glorious memory; And confirmed by his now Majesty's Regal word our gracious Sovereign (whom God long preserve) which he was pleased graciously to give unto the Deputies of all the stranger's Congregations in England, prostrate at his Majesty's feet, the 30 of April 1625.  
2 And also, that the observing of the said Injunctions will necessarily draw after it many great and unavoidable Inconveniences both common and personal; as namely that  
1 The Parishes shall be needlessely charged with a great multitude of poor 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' Apprenticeships, and be in danger of ruin 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 hear.  
4 Their Families shall be divided, some going one way, some another to their appointed Assemblies; which may minister an unhappy opportunity of licentiousness to servants and children that are loosely minded.  
5 The Alien strangers that shall remain, being not the fourth part of the now standing Congregations (especially in this City) for want of competent ability to maintain their Minister and poor, must needs be utterly dissolved and come to nothing.  
6 So the ancient and much renowned Asyla, and places of refuge for the poor persecuted and other ignorant Christians beyond the Seas, shall be wanting; whereat Rome will rejoice, and the Reformed Churches in all places will mourn.  
7 Many Ministers (and those ancient) having no other means but their Congregations, which shall then fail them, shall be to seek for themselves and their destituted Families.  
8 The Foreign poor will be added to the Native poor, and increase the charge and burden of their several Parishes, who will be to them no welcome guests; or else be sent away beyond Sea, where they will open many mouths against the authors of their misery.  
9 The Commonwealth shall lose many skilful workmen in sundry Manufactures, whom in times past the Land hath so much desired.  
10 Many thousand English of the poorer sort shall miss their good masters that set them on work and paid them well, which will cause them to grieve at their departure, if not to murmur.  
11 And say a handful of Aliens should remain to make up a poor Congregation, where shall they baptise their newborn Infants? If in their Parish Churches, then shall the strangers lose one of their Sacraments; and if in the said stranger's Congregation, than it would be known when they shall be sent away to be admitted as Natives in their English Parishes.  
12 A greater difficulty will yet arise about the English Rites and Ceremonies enjoined to such Aliens as shall remain. For though they mislike them not in the English Churches, unto the which upon occasion they do willingly resort; yet when this Innovation shall come upon them, it will be so uncouth and strange, as it is doubtful whether it, or the separation of the Natives from the Aliens, will bring the more trouble; And whether they will not both be followed (though not aequis passibus) with the utter dissolution of their Congregations.  
13 And the rather, because it is not likely that upon their want of a Minister, any will be ready to come (though sent for) from beyond the Seas to serve them upon these two Conditions. The one, to be contented with so mean a stipend as they shall then be able to afford, and that uncertain too. The other, to observe such Rites and Ceremonies as they were never acquainted withal, yea are offensive to some beyond the Seas, from whence they shall be called.  
3 Lastly, forasmuch as we have given no occasion of offence that might deserve the taking away of our former Liberties, but have still demeaned ourselves peaceably and respectively toward the English Discipline; Neither do we harbour any factious English persons as members of our Congregations; And also that by two several Orders of his Majesty's most Honourable Privy Council, your Lordship and your Successors have power to order the disordered in both the Congregations, if any shall happen.  
Therefore we humbly entreat your good Lordship seriously to take the premises into your grave and judicious consideration; And as occasion shall serve, to acquaint his Grace of Canterbury with them if your Lordship think it so fitting. Unto whose Grace we desire our humble duties to be presented; humbly beseeching his Grace that he will be pleased to be graciously and favourably inclined to us and the rest of the strangers; And (if it be possible) to stay the proceedings of his Grace's Commissaries upon the said three Congregations of his Grace's Diocese; that so they and we all may yet continue under the shadow of His Majesty's most gracious protection and Toleration, as before. And we shall pray for his Graces and your Honours long life and prosperity.   
These weighty motives not prevailing, they presented an humble Petition to the Archbishop himself jun. 26. 1635. endorsed with his own hand, and seized in his study by Mr Prynne, the same in substance with their Remonstrance to the Bishop of Norwich; beseeching his Grace to be pleased to take these their motives into his pious and charitable consideration, and to suffer them yet to enjoy the benefit of his Majesties and his Noble Predecessors grace of Toleration.  
To this Petition after much solicitation, means and friends made to the Archbishop, he returned a very peremptory Answer in a Letter of his to the Dutch and Walloone Congregations at Norwich, dated August, 19 1635. the Copy whereof was found in his study; wherein all the favour he would grant to them (or any other forraigue Churches) was this;  
That his Majesty was resolved, that his Injunctions shall hold, and that obedience shall be yielded to them by all the Natives after the first descent, who might continue in their Congregations, to the end the Aliens might the better look to the education of their children; and that their several Congregations might not be too much lessened at once; but that all of the second descent borne here in England, and so termed, should resort to their several Parish Churches whereas they dwell; concluding his Letter in those words: And thus I have given you answer fairly in all your particulars, and do expect all obedience and conformity to my Injunctions; which if you shall perform, the State will have occasion to see how ready you are to practise the obedience which you teach. And for my part, I doubt not but yourselves, or your posterity at least, shall have cause to thank both the State and the Church, for this care taken of you; But if you refuse (as you have no cause to do, and I hope you will not) I shall then proceed against the Natives according to the Laws and Canons Ecclesiastical. So hoping the best of yourselves and your obedience, I leave you to the Grace of God, and rest  
Your loving Friend W. Cant. August. 19 1635.  
By these Injunctions these Churches were molested and disquieted some three or four years' space; some of them interdicted, suspended and shut up for a time, for refusing conformity; others of them dissolved, their Ministers deserting them rather then submitting to these Injunctions, all of them much diminished, discontented, the maintenance of their Ministers and poor Members much impaired almost to their utter desolation, notwithstanding all the great friends they could make to intercede in their behalf; and they brought quite under that Episcopal jurisdiction and Tyranny, from which they were formerly exempted. Hereupon many conscientious Aliens and their children deserted the Kingdom, who could not in conscience submit to the Ceremonies, Innovations in our Churches, and most of their Families were miserably distracted, as appears by a Summary Relation of the Archbishops proceedings herein, presented to the Parliament, and by a late printed Book, entitled, A Relation of the Troubles of the three Foreign Churches in Kent, caused by the Injunctions of William Laud Archbishop of Canterbury, Anno Dom. 1634. (set forth by john Bulteel Minister of God's Word to the Walloon Congregation of Canterbury, printed Anno 1645.) to which we shall refer the Reader for fuller satisfaction.  
And as he thus endeavoured to subvert the Foreign Dutch, French, and Walloon Churches at home, and to press the English Liturgy upon them; so he attempted to disturb our English Regiments and Congregations abroad in Foreign parts and Plantations, by imposing the strict observation of the English Liturgy and Ceremonies on them not formerly used, by Orders from the Council Table (especially by that of October 1. 1633. to the Merchant-Adventurers) which bred great disturbances among them, as appears by sundry Letters from Sir William Boswell, Mr Stephen Goffe., and others, found in the Archbishop's study, which we shall pretermit for brevity sake; only we shall insert the Copy of his own Letter to the Merchants at Delfe (found in his study) dated june 17. 1634.  
AFter our hearty Commendations etc. We are commanded by his Majesty to signify unto you, that this Bearer Mr Beaumond, chosen by joint 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 courteous usage fitting his Person and Calling, and to allow him the usual 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 Majesty's express Command, that both you, the Deputy, and all and every other Merchant, that is, or shall be residing in those parts beyond the Seas, do conform themselves to the Doctrine and Discipline settled 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 do Sermons: And that out of your Company you do 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 Account according to their Office. And Mr Beaumond himself is hereby to take notice that his Majesty's express pleasure and Command to him is, that he do punctually keep and observe all the Orders of the Church of England as they are prescribed in the Canons and the Rubrics of the Liturgy. And that if any of your Company shall show themselves refractory to this Ordinance of his Majesty (which we hope will not be) he is to certify 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 affairs. And you are likewise to deliver a Copy of these Letters to Mr Beaumond, 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 show yourselves very respectful of these his Majesty's 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 Foreign 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 design was to suppress and subvert the Dutch and French Churches by degrees at home, and to embroil them and our English Congregations abroad, for the better advancement of the Roman Catholic Church and Religion both at home and in Foreign parts. And so we have fully made good the twelfth Original Article against him in all particulars.  
Our vl and last Evidence to prove his traitorous design to subvert the Protestant Religion and bring in Popery, is comprised in the 13 Original Article; That he hath traitorously and treacherously plotted and endeavoured to stir up war and enmity betwixt his Majesty's 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 Majesty's Subjects of that Nation; and for their refusing to submit to these Innovations, he did traitorously advise his Majesty to subdue them by force of Arms etc. Nay joined in confederacy with the Papists, Priests, Jesuits, and employed Popish Captains and Commanders to make war against them; all which we can abundently prove by sundry Papers, under his own hand; by Original Letters found in his study, and sundry Additions, Alterations in the New Scottish Liturgy 
* See A Necessary Introduction to the Archbishop's Trial, p. 148, to 156.  elsewhere recorded, the Original 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 bar of this Article, and the Scottish Liturgy (which doubtless it extends not to) and thereby hath tacitly acknowledged the truth of this Article, of which he dares not abide the trial; we shall forbear to give any evidence thereon, till his plea be over-ruld; which the Commons did not press the Lords to do, because they would avoid expense of time, and conceived their forementioned evidence very full to convict him guilty of the first branch of his first general Charge (abundantly proved by all the premises) That he hath traitorously 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 general CHARGE concerning the ARCH-BISHOPS endeavours to reconcile the Church of England to the Church of ROME.  
WE shall now pass on to the second Branch of the Archbishops first general impeachment touching Religion, thus expressed in the tenth original Article.  
That he hath traitorously 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 himself, his Agents and Instruments, treated with such as have from thence received authority and instructions; he hath permitted and countenanced a popish Hierarchy, or Ecclesiastical government to be established in this Kingdom; by all which traitorous and malicious practices, the Church and Kingdom 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 down and make good two groundworks (which the precedent Evidence hath sufficiently cleared:) First, that this Archbishop hath been 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 believed, reported to be such a one by the popish party, both at Rome, and elsewhere 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 while he was resident in Oxford, we shall produce two Witnesses of credit, who knew him very well there, and have had some near relation to him since. The first is Doctor Danel Featly, who deposed viva voce at the Bar, That the Archbishop whiles he was remaining in Oxford, was generally reputed to be popishly affected, and one addicted to the popish party, and that he meeting a Pupil of his at Paris in France (when he waited on Sir Thomas edmond's as his Chaplain there) which Pupil had turned a Papist; discoursing with him concerning this Archbishop (than resident in Saint John's College in Oxford) he told him, that Doctor Laud his Tutor was against the Pope's supremacy, 
NOTE.  but did maintain many Catholic points of their Religion. The second is Sir Nathaniel Brent, his own Vicar-general, who deposed at the Bar, that this Arch bishop while he continued in Oxford, was there generally reputed to be popish; that he and others conceived him so, not upon any feigned but upon very probable grounds; one whereof, then generally taken notice of, was, that when he did his exercise for Bachelor of Divinity, he took his supposition almost verbation out of Bellarmine, which he remembers the better, because one Mr. Dale than Proctor, his Opponent, who took exceptions at it, showed him his supposition in Bellarmine's Works, concerning the necessity of Baptism, which was consonant to the tenant of Rome. Another ground of this opinion of him was, that he held acquaintance, and most familiarly conversed with those in the University who were most addicted to Popery, and reputed Papists, and had sundry differences, bicker, disputes with many sound Divines about points in Religion; particularly, he had very intimate acquaintance with, and oft frequented the company of one Browne, reputed a Papist in his life, and found to be so after his death; there being a manuscript writ with his own hand, and thought to be his own, found in his Study, in defence of popery, and maintaining among other things, that one might be a Minister, officiate, and actually remain in the Church of England, 
NOTE.  and yet be actually reconciled to the Church of Rome. This book King James hearing of, sent for it; which being brought to him, when he had read this passage, he said, if this position of his were true, he could not now tell whom to trust; And that there was such a general report of the Archbishop than he thought himself would not deny, and for that he had seen that book of brown's, a petition of this Bishops in a great man's hands, to whom King James delivered them, wherein healleaged, that he 
NOTE.  was traduced to be a Papist, but desired his Majesty not to think so of him.  
To these testimomies we shall add a notable passage in Doctor Abbot's Sermon at Saint Peter in Oxford, on Easter-day, Anno 1615. formerly touched on p. 155. on which you may reflect.  
That some were partly ROMISH, partly English, as occasion served them, that a 
NOTE.  man might say unto them, Nosteres an adversariorum? who under pretence of truth and preaching against the Puritan, strike at the heart and root of the faith and Religion new established among us, etc. That they cannot plead, they are ACCOUNTED PAPISTS, because they speak against the puritan, but because BEING INDEED PAPISTS, they speak nothing against them; If they do at any time speak against the papists, they do but beat a little about the Bush, and that but softly too, for fear of waking and disquieting the birds that are in it; they speak nothing, but that wherein one Papist will speak against another; as against Equivocation, the Pope's temporal authority, and the like; and perhaps some of their blasphemous speeches: But in the point of Freewill, Justification, Concupiscence being a sin after Baptism, inherent righteousness, and certainty of salvation, THE PAPISTS BEYOND THE SEAS CAN SAY THEY ARE WHOLLY THEIRS, AND THE RECUSANTS 
NOTE.  AT HOME MAKE THEIR BRAGS OF THEM, AND IN ALL THINGS THEY KEEP THEMSELVES SO NEAR THE BRINK, THAT UPON ANY OCCASION THEY MAY STEP OVERDO TO THEM.  
Now for this speech, that the Presbyterians are as bad as the Papists; there is a sting in the speech, which I wish had been left out; for there are many churches beyond the seas, which contend for the Religion established among us, which yet have approved and admitted the presbytery; and this is to make them as bad as the papists. Besides, there have lived among us many reverend and worthy men, which have not rejected the presbytery, taking it even for Lay-Elders: and among the rest Doctor Nowell, late Deane of Paul's, in his Larger Catechism, pag. 29. & 71. affirmeth, that in every well-governed Church there was a Presbytery; and yet this Catechism by the late reverend Archbishop of Canterbury, was commanded to be had in every Grammar School; Which surely he would not have done, if the presbyterians were as da●rous or bad as the papists.  
And now that I have cleared myself from this imputation of being for the presbytery, it will lie upon them to CLEAR THRMSELVES IF THEY CAN FROM THEIR SUSPICION OF POPERY: For as Saint Hierom speaks 
NOTE.  In crimine haereseos patientem esse non decet: And for their speech of preferment, it's not that I look for; I make account I have lived to the end of a Students life; and God forbid that now for the hope of a little preferment, I should betray the cause of Christ: I have been ever of this mind: if there be no preferment on earth there is enough in Heaven: And my desire is, while I live here, to walk in sincerity and truth: If I should do otherwise, how should I look my Saviour in the face? might he not say uto me, what art thou? ROMISH or English? PAPIST or PROTESTANT? or what art thou? A MONGREL OR COMPOUND OF BOTH? A Protestant by 
NOTE.  Ordination, A PAPIST in the point of Freewill, inherent Righteousness, and the like; A Protestant in receiving the Sacrament, A PAPIST in the Doctrine of the Sacrament? What do you think, are there two Heavens? If there be, get you to the other and place yourselves there, for into this where I am, ye shall not come.  
These Notes of Doctor Abbot's Sermon were found in this Archbishops Study, written with his own hand (produced and attested by Master Prynne) enclosed in a copy of a Letter of his to the then Bishop of Lincoln, under his own hand too, thus endorsed by him; April. 18. 1615. The copy of a Letter which I sent to the Lord Bishop of Lincoln concerning a Sermon, in which Doctor Abbot HAD WRONGED ME IN THE UNIVERSITY: In which Letter he enclosed these Notes for his Lordship to peruse, complaining thus therein, I came time enough to be at the rehearsal of this Sermon: upon much persuasion I went to Church, where I was fain to sit patiently, and hear myself abused almost an hour together, yet I was pointed at as I sat; for this present abuse, I would have taken no notice of it, but that THE WHOLE UNIVERSITY APPLIES IT TO ME; and my own friends tell me, I shall sink my credit, if I answer not Doctor Abbot in his own 
NOTE.  kind: Nevertheless in a business of this kind, I will not be swayed from a patient course; Only I desire your Lordship to vouchsafe me some direction what to do, etc.  
By which it is clear, under his own hand-writing, that Doctor Abbot and the whole University in the year 1615. reputed and accounted him a Papist; a Papist indeed, at leastwise, partly Romish, and partly English; or a mongrel and a compound of a Papist and Protestant; one ready upon all occasions to step over to the Papists: A Papist in the Doctrine of freewill, justificaiian by works, inherent righteousness, concupiscence no sin after Baptism, certainly of salvation, and the Doctrine of the Sacrament; and that the papists beyond the seas could say, he was WHOLLY THEIRS, and the Recusants at home make their brags of him.  
This his temper was the cause of Doctor Hals Letter to W. L. (William Laud as is generally conceived) long since printed, Anno 1608. in the third Decad of his Epistles; Epist. 5. page 55. (for which his works were lately threatened to be called in, or this Letter expunged out of them) wherein he thus expostulates with him for his unsettledness and neutrality in Religion, and inclining to the popish party: I would I knew where to find you, than I could tell how to take a direct aim, whereas now I must rove and conjecture; to day YOU ARE IN THE TENTS OF THE ROMANISTS; to morrow in ours; the next day between both, 
NOTE.  against both: Our adversaries think you ours; WE, THEIRS. Your conscience finds you with both, and neither: I flatter you not; this of yours, is the worst of all tempers; how long will you walk in this indifferency? resolve one way, and know at last what you do hold; that you should cast off either your wings, or your teeth: and loathing this Batlike nature, be either a bird or a beast, etc.  
We shall conclude this part of our Evidence with the deposition of Francis Harris, a converted Priest, examined upon oath before the Lords, who being in the Parliaments Army, could not possibly be procured viva voce (of which oath was made) and thereupon his deposition was read as followeth.  

The Examination of FRANCIS HARRIS of Christ-Church London, taken Jan. 9 1643. before the Lords Committee, appointed to take the Examinations in the Cause of the Archbishop of Canterbury.  
THis Deponent saith, that he being at Paris in France, about 24. years since, meeting with one Ireland (who had formerly been one of the chief Schoolmasters of Westmin. School, and then a Priest) and discoursing familiarly with this Deponent, the said Ireland told him, that the now Arch bishop of Canterbury and he were intimate friends, and that he had discovered unto him, when they were in the University together, that the said Archbishops resolution was, to leave the Kingdom, and to reconcile himself to the Church of Rome, and that he knew him to be a Papist in his 
NOTE.  heart, and wondered why he stayed so long behind, saying, that perchance honores mutant mores. And this Deponent further saith, That one Leander a Benedictine Friar, and Doctor of the Chair at Douai, by the common report of Papists and Priests, both abroad and in England, was very familiar with the said Archbishop, and came over on purpose into England (where this Deponent since saw him) to negotiate with the said Archbishop about matters of Religion, to make a reconciliation between the Church of Rome and England: And this Deponent was bred up a Roman Catholic, and a scholar, and a secular Priest, and upon better advice reconciling himself to the Church of England did often solicit and petition the said Archbi. for some mean employment in the Ministry, as having done very good service in discovering Priests and Jesuits to the Messengers appointed to apprehend them, but the Archbishop never gave hau any encouragement or countenance.  
This Examination taken before Us, Kent. Lincoln. Francis Harris.   
That he hath been reputed a Papist in heart, opinion and practise ever since he left the University, is so notoriously known to all, that we shall produce no witnesses, many having been publicly censured, and privately questioned by his power, for calling and reporting him such a one and many public papers being pasted up and scattered about the City and Court from time to time, proclaiming him such a one, of which we have at least a dozen, found among his own and Secretary Windebankes writings: and that our English popish priests and Roman Catholics (as well as Protestants) beasted of him to be theirs, we have many instances which we could produce, did we need such evidence, and the testimony of two Priests to boot.  
But we shall rather inform and prove to your Lordships, what repute the papists had of him in foreign parts, yea even in Rome itself, since himself hath chalked ●● out the way, and furnished us with this kind of proof, by procuring Sir Henry Mildmay (a Member of the House of Commons) very unseasonably and unhappily to testify for him in this kind, what a hard opinion they had of him, and how much he was hated in Rome by the Jesuits and others, more than any man breathing, the manner of enforcing whose testimony is very remarkable.  
The Archbishop some few days before his trial, petitioned the House of Commons, that Sir Henry Mildmay of the Jewel House (one of their Members) might be examined in his behalf, as a special witness for him, how much he was hated and spoken against above all men at Rome, for opposing the Popes and Papists designs in England. Which being granted, the Archbishop moved two or three times very unseasonably, that Sir Henry might be called to give in his testimony in this kind; who being then out of Town and not appearing the Committee of Commons who managed the Evidence, promised to send for, and cause him to appear the next day at the Lords Bar; which he did, to wit, on June 11. 1644. Whereupon the Archbishop desired him to acquaint the Lords. Whether he had not been of late years at Rome, and what opinion they held of himself there? Whether Sir Henry upon his return from thence, dining with him at Lambeth, did not tell him of his own accord, he was the most odiousman of any at Rome? and therefore certainly the furthest of any from setting up popery, and endeavouring to reconcile us to Rome. Whereupon Sir Henry said; My Lords, it is true, I was some few years since at Rome not upon any message or design at all, but being somewhat infirm in body, I was advised by my physicians to travel for a time into foreign parts to recover my health: Whereupon I first travailed into France, from thence into Italy, and being there, to satisfy my own curiosity, and recover my health, I traveled to Rome. During my abode there, I was very inquisitive to know, what opinion they had of us in England, and of the great men there, especially of the Archbishop of Canterbury: and I observed there were some there that were against the Archbishop, and spoke ill of him; others that spoke very well of him, and so much I informed him at Lambeth upon my return from thence; but I deny that ever I told him, he was the most odious man at Rome of any, or, of any that had sat in that Sea: The Archbishop then averred, that he used these speeches to him at dinner at Lambeth, at a time when Auditor Phillips was there; who demanded of Sir Henry, whether he saw the Pope when he was at Rome, and what manner of man he was? Who replied, that he saw him in his Garden out of a window, riding a great horse in a morning, and that he was very like the Auditor; Sir Henry confessed this discourse with the Auditor, but absolutely denied he ever said, he was the most odious man at Rome of any, etc. and desired him to prove it: Whereupon the Archbishop asked of his Secretary Dell, whether he did not hear Sir Henry tell him so much at dinner? Who answered, that he did not hear him say so, but that his Grace told him after dinner that he said so; which Sir Henry peremptorily denied: After which Sir Henry being demanded by Master Serjeant Wild, who they were that spoke against the Archbishop, who for him? and what he conceived to be the cause why some spoke thus against him, others in his behalf? He answered, that there were two factions in Rome, one of the Jesuits; some of these disliked the Archbishop and spoke against him, because they conceived he aimed at too great an Ecclesiastical power in these Kingdoms, for himself: The other was of the Secular Priests who all spoke very well of him and commended him, because he carried himself in such sort in the government of our Church, as to draw it nearer unto the Church of Rome, and showed himself favourable to their party: Whereupon the Archbishop said, that Sir Henry never told him this before: Who answered, it was true; and the reason was, because he never demanded of him any such Question, but now he was demanded the Question upon his Oath, and therefore he must speak the truth. At which passage most of the Auditory smiled, and the Committee of Commons who managed the Evidence, thanked the Archbishop for this good testimony on his behalf, desiring him to furnish them with some more such witnesses: Adding, that seeing Sir Henry was but a single witness in this case, and so perhaps the Archbishop would evade his testimony, though produced by himself; and since he had given them this occasion, to examine what opinion the Priests and Jesuits had of him at Rome; they therefore humbly desired, that they might now produce the testimonies of some other Gentlemen of note, who had been at Rome as well as S. Hen. & could give as good or better an account of his credit there, as he had done. Whereupon they poduced Captain Authony Mildmay (brother to Sir Henry) to testify his knowledge in this particular; who deposed at the Bar upon oath; That he was at Rome at the time when Con, the Pope's Nuncio, was to come over into Eng. as Nuncio; who then enquired of him concerning the infirmities and age of Archbishop Abbot, and thereupon said, Bishop Laud who is to succeed him, will be more favourable to us than he hath been: That there were two great factions in Rome one of the Jesuits, another of the Secular Priests; that the Jesuits faction did not like the Archb. because he usurped too much Ecclesiastical power to himself and endeavoured to make himself a Patriarch over all his Majesty's Kingdoms; but the Secular Priests and their faction loved and spoke very well of him, because they said they knew him to be their friend, and that he had a design to bring the Popish Religion into England: 
NOTE.  That Father Fitton and Father John told him, that there was a design to reconcile England to the Church of Rome, that Bishop Laud was the chief instrument in it, that other English Bishops did join with him in the design, and that he should find, that there should be none preferred in the Court, but such as were Papists, or affected to popery: That Father Fitton being the general agent for the Secular Priests, had extraordinary good intelligence from England, and that Master Walter Montague when he was at Rome, lay at his house; that Father John was the general agent at Rome for the Benedictines; and that Father Talbot a Jesuit, had told him as much as these two had done concerning Bishop Laud; who yet spoke somewhat ill of him, because (said he) he intends to make himself a Patriarch of all the King's Dominions out of his pride, which (he said) would eclipse the Pope's authority, and therefore he said he 
NOTE.  was condemned at Rome by their party (the Jesuits) for this particular, although otherwise he was a great favourer of their Religion.  
This testimony, even from Rome itself, is very full and punctual to our purpose, that there was no difference at all between the Secular Priests and the Archbishop, nor yet between the Jesuits and him, but only this, that he out of his ambition would, like his Predecessor Anselm, be 
a Malmesb. De Gest. Pontif. Angl. l. 1. Relation of a Conference with Fisher. pag. 271.  Papa alterius orbis, the Pope or Patriarch of our other world and of the King's Dominions (which the titles of Sanctitatis Vestrae & Sanctissime Pater, attributed to him by the University of Oxford and Master Croxton, made them jealous of) which the Jesuits could not well brook at Rome.  
But to make this more clear, we shall add one witness more, who hath been often times at Rome, and spent divers years among papists in foreign parts, and that is one Master Thomas chaloner a Gentleman of quality, who thereupon being sworn gave in this following testimony, viva voce upon oath, which he set down under his own hand.  

MY LORDS,  
TOuching the Archbishop of Canterbury, I can say little in particular, but in general thus:  
First, that for these fourteen or fifteen years last passed, it hath been my fortune divers and sundry times to be in France, Flanders, Holland and Italy, where very often happening into the company of Lawyer's priests, and men of the long Robe, I found them always very forward in their discourse of England, and of the great hopes they had to see it suddenly reduced to the catholic faith: that they had many great parsons in England who were secretly of their religion, and in particular, the Archbishop, whom they avowed to be wholly theirs, a good Roman Catholic, a politic propagator 
NOTE.  of the Roman faith, by minutes and degrees, wherein he used great subtlety and craft, which they called wisdom; and that both he and others would openly declare themselves so to be in time convenient, beseeching God & the blessed Virgin to prosper his designs. And this is so notorious, as I believe no man of any experience in foreign parts who hath had an ear to hear, or a tongue and heart to speak the truth, but hath heard the same often reiterated and will attest it. Yet upon what foundation these opinions should be built, I am not precisely able to determine.  
Secondly, that eleven or twelve years since I being at Brussels in Brabant, and there discoursing with an English Gentleman, who had been an ancient traveller, touching the then late rooting out of sundry English able and orthodox Ministers, for not complying with the Bishops in divers new idolatrous ceremonies; this Gentleman assured me, that he had often heard of strange reports of matters likely to befall England, both from English and Irish papists, which he gave no heed unto, supposing them to speak rather as they would have it, then as it was in verity: But now that he had heard so much from me, he did much suspect that there was some plot in hand to change the Religion in Eng. whereof he would diligently inquire, assuring me that he had as good means to know it, as any man of our Nation that lived on that side of the Seas. At our next meeting, he told me, that he had dived into the plot. That ere long, 
NOTE:  we must all of necessity be papists in Eng. that the best wits both in Eng. and on that side of the Seas were interested therein: That it was so politicly laid, that he did not see how in the judgement of man it could possibly be prevented: That the Archb. and some other Bishops were of the plot, and that the rest of the Bishops and Clergy, partly for fear of losing what they had, partly for hopes of getting more, would undoubtedly comply: That the refusers if they could not be corrupted, were to be turned out of their livings, banished, imprisoned, or forced to live in obscurity: That it was to be done by gradations, to bring in this point of Popery in one quarter of a year, and the rest in another; and if not direct popery, yet so near thereunto, as the common people themselves would slide into it unawares: that nothing but the King of Sweden's prosperity did hinder the sudden effecting of it. Lastly, that if we resisted not, we should be cheated and cozened of our Religion; and if we resisted, we should be compelled thereto perforce.  
I replied, that I thought the Papists in England were not of any considerable number to effect their ends by force, and that they were also dis-armed. He told me the Papists were more in number, and better armed than I conceived them to be; many going now to Church, who would then declare themselves papists; besides a world of Newters, who for hopes of preferment, would be easily drawn to their party: that they were all united, and besides armed with authority: He affirming, that for many years we had wholly been governed by Papists; most men in highest authority being either wholly so, or at least, as serviceable unto them for private ends, as if they were so indeed.  
I replied, that if we should be compelled to defend our Religion by force, their authority would not be regarded. He told me, the Irish would be brought in. I answered, 
NOTE.  that I had spent some years in Ireland, and knew them to want both courage and means to effect so great a business, so that unless they were backed by the King of Spain in a better manner than I conceived he was able at that time to do, they durst not undertake it. He told me, they should have a better back, and more encouragement than the King of Spain could give them, and that both France and Spain should assist therein.  
I replied, that I thought France and Spain were likely to disagree, and therefore unfit for such a business. He told me, that since I would needs have it, the greatest introducers of popery should be the Protestants themselves: Whereat when I wondered, as seeming to me a paradox; he told me, that the war should be so disguised, under 
NOTE:  false notions and pretences, as the Protestants should ignorantly become the Jesuits servants, and by the effusion of their own blood, set up popery by force.  
Thirdly, that being in Rome seven or eight years since, one Father John of the Order of Saint Benet, was very tnquisitive of me to know, who bestowed the livings in England, and whether the Arch bishop did not do it? I answered, that the livings 
NOTE.  were in the donation of such as had the Advousons' of them whether it were the King Arch bishops, Bishops, Deans and Chapters, Colleges, Corporations, Noble men, Gentlemen or others. He asked me, if the Archbishop did not bestow the King's livings? I said no but the Lord Keeper, if they were under such a value; if above, the King himself. He seemed very much aggrieved that the Archbishop did not bestow them, and 
NOTE:  told me, that he did not despair of seeing England to be very suddenly Catholic: And though be were, by reason of his Order, tied more strictly to the Pope than others were, yet he was careful to have both Kings and Kingdoms privileges preserved, and more particularly, that the Benefices in England might not be bestowed upon Italians as formerly, but that the Archbishop should have the ordering thereof. All this I have oft related some years since, to divers persons of quality, for which I incurred some trouble by the Jesuits and this Archbishops means.   
This Testimony is so home and punctual, that we shall add no more thereto: it informs us of a long since plotted and actuated confederacy between this Archbishop and other English Prelates, and the Pope's Instruments at Rome and in other foreign parts, to introduce popery, and reduce us back to Rome: It chalks out to us the manner and method of their proceedings in all particulars and the politic contrivances of all sorts to effect their intended design; all which we have by woeful experience seen punctually acted, pursued accordingly to this very moment in which pursuit this Archbishop hath been the Archinstrument; since than we visibly behold these reports of theirs verified to the view of all the world; we must no longer look upon them is empty rumours or discourses, but as real Evidences beyond all exceptions.  
The second groundwork we shall lay and prove is this: That there hath been for many years last passed, a dangerous damnable Plot, and serious endeavour of the Pope and his Instruments to reduce and reconcile the Church of England to the Church and Sea of Rome, and that this Archbishop was privy to, and had notice of it.  
This Plot was first laid about the year 1617. when the Spanish Match was set 
See A necessary Introduction to the Archbishops Trial, p. 1. to 50.  on foot, and King Charles (than Prince of Wales) fent into Spain, of purpose to reconcile him (and in him our Kingdoms) to the Church of Rome, the prime end the Pope and Catholics intended in that Match and Treaty; as appears by the several Articles passages and proceedings in it, well known to this Prelate, by the Pope's Letter to the Prince, whiles in Spain, to reconcile him to Rome, and make him a dutiful Son of that Church, by the Pope's Letter to his Nuncio, the Bishop of Conchen (when the Prince was in Spain) to endeavour his conversion to their Church upon this occasion; by a Jesuits Oration, to induce his Highness to that Religion, and by the Articles of the Duke of Buckingham against the Lord Digby, and the Lord Digbies Articles of impeachment against him in Parliament, charging one another reciprocally with high treason, for endeavouring to withdraw the Prince (when in Spain) from his Religion, and make him a Roman Catholic; of all which we find Authentic Copies endorsed with his own and Windebanke (his creatures) hands, among both their seized papers (already published at large in print, where you may peruse them at leisure) and therefore he could not possibly be ignorant of this Plot: The rather because the sending of the King (when Prince) into Spain, was the Duke of Buckingham's project, of purpose to seduce him in his Religion, for which there were 
a Ibidem p. 31, 32, 33.  Articles of high Treason exhibited against him by the Lord Digby in the House of Peers in Parliament, on the first of May, 1626. as appears by the Lord's Journal, and the Bishops own Diary; to which Duke this Bishop was both a Confessor, and cabinet bosom Counsellor, as these clauses in his own Diary manifest. June 9 1622. My Lord marquis of Buckingham was pleased to enter upon a nearer respect to me, the particulars are not for paper: (therefore certainly some deep Mystery of iniquity fit to be concealed) June 15. I became C. (Confessor as himself expounded it) to my L. of Buckingham. Jan. 11. My Lord of Buckingham and I in the inner Chamber at York-house, etc. and Fed. 17. next following, The Prince and marquis Buckingham set forwards very secretly for Spain.  
That this Prelate was privy to the plot of sending the Prince thither, before he was sent, and to the Instructions given him here how to demean himself even toward the Pope and his instruments when he came thither, is most apparent by his own Letter under his own hand, sent to Bishop Hall, Jan. 14. 1639. wherein there is this notable passage, 
b Here p. 264.  formerly urged upon another occasion.  
The last (with which I durst not but acquaint the King) is about Antichrist, which Title in three or four places of your Book, you bestow upon the Pope positively and determinately; whereas King James of blessed memory, having brought strong proof in a work of his, as you well know, to prove the Pope to be Antichrist, and being aftewards CHALLENGED ABOUT IT, he made this Answer; WHEN THE KING THAT NOW IS WENT INTO SPAIN, AND ACQUAINTED 
NOTE.  HIM WITH IT, that he wrote that, not concludingly, but by way of Argument only, that the Pope and his adherents might see, there was as good and better Arguments to prove him Antichrist, then for the Pope to challenge temporal jurisdiction over Kings: THIS WHOLE PASSAGE BEING KNOWN TOME, I could not but speak with the King about it, who commanded me to write unto you, that you might qualify 
NOTE.  your expression in these particulars, and so not differ from the known judgement of his pious and learned Father, etc.  
By this relation under his own hand and Seal, it is as clear as the noonday Sun, this Prelate was not only privy to the King's voyage into Spain before he departed hence, but likewise to the private instructions for his carriage towards the Pope & his agents when he came there; and his zeal to have this title of Antichrist given to the Pope by Bishop Hall so lately, thus qualified, obliterated, and his complaint of it to the King at this time, plainly shows that he bore a good affection to the Pope and his designs both then and now, and politicly furnishes King James with this equivocating Answer, to please his Holiness: and to put all out of question, that he was privy to this journey before it was undertaken, we shall prove it by his own Diary; wherein thus he writes: Feb. 17. 1622: The Prince and the marquis Buckingham set forwards very secretly for Spain: Feb. 21. I writ to my Lord of Buckingham into Spain: March 31. 1623. I received Letters from my Lord of Buckingham out of Spain: April 19 I received Letters from my Lord of Buckingham out of Spain: June 13. I received Letters from the Duke of Buckingham out of Spain: Aug. 17. I received Letters from the Duke of Buckingham out of Spain. By which it is apparent, First, that he knew of the time of their secret departure to Spain the very day they went: Secondly, that he knew whether they went, and writ Letters to the Duke into Spain within four days after their departure hence, before they were near there, or known to be arrived there: Thirdly, that he held constant intelligence with the Duke all the time he was in Spain, writing frequently to him, and received no less than four Letters from him from thence; therefore questionless he was privy to this perilous journey of the Prince into Spain (one of the horridest treasons that ever was acted) thereby to pervert him in his Religion, and reconcile both him and our Kingdoms to the Sea of Rome; for this very act alone (which his profession, as a Bishop, aught to have engaged him against with all his might) he deserved to be impeached of high treason as well as the Duke of Buckingham and the Lord Digby, who impeached one one another of 
* See A Necessary Introduction to the Archbishop of Canterbury's Trial, p. 31, 32, 33, 34.  high treason for it in Parliament, anno 1626. In one word, this Bishop at the time of the Princes being in Spain, was so far in love with the Masse-book, and so studious of it, that he noted his Missale Romanum (neatly bound up & gilded, in folio) almost in every leaf with his own hand, by way of approbation, and every month in the Calendar of it, by inserting into it with his own pen, the Feasts and Stories of divers Popish Saints, with the translations of their Relics; and in the Month of Sepetmber, the 13. day he writes this Memorial of the Princes return out of Spain; Prince Charles this night took ship at Saint Andrews to come out of Spain, but had no prayers in his ship that night, because so many Spaniards were aboard. To prove which, the Missal itself was produced: This his noting and studying of the Masse-book at that very time, doth as we conceive, strongly intimate his approbation of it, his good hopes and assistance to introduce it by that Spanish Match, had it succeeded.  
But that breaking off (to his grief) soon after the Princes return from Spain, the next design of the Duke and his popish confederates, to reconcile, 
See A Necessary Introduction, etc. p. 69● to 150.  reduce us to Rome, was the translation of their Scene from Spain into France, and making up a popish Match there, between the King and our present Queen Mary (a zealous Roman Catholic & grand patriot of that party) whose powerful mediation and solicitations, might (as theythen writ) in time effect and accomplish this plot, as we have elsewhere clearly demonstrated: And in this project likewise this Archbishop had a finger, if not a hand: For the Duke of Buckingham (with whom he was a Cabinet Counsellor) being sent into France to consummate that Match, and bring over the Queen from thence, we find this Archbishop posted Letters thither to him, immediately after his departure hence, by these several passages in his Diary. May 11. 1625. Die Mercurij primo mane Dux Buck. Versus mare se transtulit obviam iturus Reginae Mariae in Galliam: Dedi ad Ducem eo die Literas, sed quae properantem sequerentur: Maij 19 Die Jovis Literas secundas misi ad Ducem Buck, tunc paulisper morantem Parisijs: Maij 29. Die Solis Literas tertias dedi in manus Episcopi Dunelmensis, qui cum Rege iturus, traderet eas Duci Buck. ad litus applicanti: Junij 5. Die Pentecostes mane instanter iturus ad sacra, Literas è Gallia à Deuce Claris. Buckinghamiaes in manus meas se dedere. Responsum dedi Aurora proxima: Junij 12. Die Solis Regina Maria, maria pertransciens, ad Litus Nostrum appulit, circiter boram septimam Vespertinam: Det Deus ut Haspera sit 
* The very expression used by Nich. le Maistre, a French Priest, in his Instauratio Antiqui Episcoporum Principatus Parisiis 1633. p. 279. Quid vetat id ipsum in Anglià perfici, maxim ubi desaeviit ćador ille persecutionum per magnanimi Regis, & Invictissimi Prinpis benignitatem, per imminent istis Regionibus in Charissima Coniuge Sydus Borbonium Quibus Astristanquam Dioscuris, defervescat forsan aliquando tempestas, & agnoscet Genersus Princeps Christum eundem, sub quo Maiores sui tam gloriose triumpha●unt.  & foelix Stella orbi nostro. These several Letters of his to and from the Duke upon this occasion (the Originals and Copies whereof could we have met with them, would doubtless have discovered many notable secrets) intimate, both his privity to, and concurrence in this popish French Match, as well as in the Spanish.  
This we shall further clear by other passages in his own Diary, discovering what a great favourite and instrument of the Qveens he hath been, even since the Marriage. Aug. 30. 1634. Saturday at oatland's, the Queen sent for me, and gave me 
NOTE.  thanks for a business with which she trusted me; her promise then that she would be my friend, and that I should have immediate address to her when I had occasion. Here we have the Queen trusting the Archbishop with a private business; her thanks for his discharge of this trust, with a promise of future favour, and immediate address to her upon all occasions: May 18. & 24. 1635. Whitsun Monday at Greenwich, my account to the Queen put off till Trinity Sunday, then given her by myself, and assurance of all that was desired by me, etc. A very suspicious passage: after which, five whole 
NOTE.  lines are so razed that they are not legible: April 3. 1639. Wednesday, before the Kings going, I settled with him a great business for the Queen, which I under stood she would never move for herself: the Queen gave me great thanks, and this, day I waited purposely on her, to give her thanks for her gracious acceptance; she was pleased to be very free with me, and to promise me freedom.  
This intimacy of the Archbishop with the Queen, these private services he did for her, and these special mementoes of her favours to, and freeness with him, could not be to convert her to the Protestant Religion (which he never attempted in any measure, for aught we ever heard) it being contrary to the tenth Article of her Marriage, which runs thus; Also the King of Great Britain is by Oath bound NOT TO ENDEAVOUR BY ANY MEANS AT ALL 
NOTE.  to have his said Queen to renounce the Catholic, Apostolic and Romish Religion, nor compel her to do any thing whatsoever that is contrary to the same Religion. Now this Archbi. was so far from endeavouring her conversion to our Religion himself, that in his own Metropolitical visitation, he prohibited Ministers publicly to pray for the Queen's conversion in their Pulpits, and questioned, censured some Ministers in the High Commission, for praying for her conversion from Popery to our Religion, as a grand unpardonable offence. To prove this, we shall first produce his own Informations and Instructions to Sir Nathaniel Brent (endorsed, subscribed with his own hand) touching his Metropolitical visitation in the Diocese of London, in March 1636. Among which we find a paper thus endorsed; Informations of divers abuses in the City of London: The second particular whereof is this; That some Preachers take great liberty to pray before and after their Sermons loosely 
NOTE.  and factiously, as FOR THE CONVERSION OF THE QUEEN: over against which, these two names are written in the margin; Master Walker of Saint John's Evangelist, Master Burtons' Curate, etc. Saint Matthew Friday-street: To which himself adds this subscription, directed to his Vicar general that visited:  

I require you, that besides my other Instructions, you give me an account of all particulars within named  
W. CANT.   
Hereupon Sir Nathaniel Brent in pursuance of this Order, in his open visitation prohibited the Ministers to pray for the Queen's conversion: for proof whereof, Master Hugh Ratcliffe of martin's Ludgate, testified upon oath, That at a visitation held at Bow Church in London by Sir Nathaniel Brent, Vicar general to this Archbishop of Canterbury, in whose right he then visited, about Mar. 1636. the said Sir Nath. then and there in his public charge to the Ministers, in his bearing used these words; Whereas divers of you in your Prayers before your Sermons, Use TO PRAY FOR THE 
NOTE.  QUEENS CONVERSION, YOU ARE TO do SO NO MORE. Adding, that the Queen did not doubt of her conversion; meaning, that she doubted not but that she was already in the right way: We could produce other witnesses of this, but the thing is so notorious, we shall need no more.  
From this inhibition of his, we may certainly infer these conclusions: First, that he who thus publicly inhibited other Ministers to pray for the Queen's conversion, would never questeonlesse himself endeavour by prayer, conference, or intimacy with her, to convert her to our Religion: Secondly, that he must verily believe her popish Religion to be the true Religion, and ours the false; else both himself and all other our Ministers were bound, in duty, conscience, most realously and constantly to pray in special manner to God, for her Highness' conversion from it, because God's Word and christian charity required it; the imminent danger that might and doth accrue thereby to her own soul in particular, to his Majesty, his royal Issue, and this whole Church, State in general, exacts it; and the public Liturgy of our Church (which this Prelate so much stickled for) both warrants and prescribes it; not only in the special Collects for the King and Queen, the Litany, the Prayer for the estate of the whole Church militant, but likewise in the Collect for Good-friday, which runs thus:  
Merciful God, who hast made all men, and hatest nothing that thou hast made, nor wouldst the death of a sinner, but rather that he should be converted & live, have mercy upon all Jews, Turks, Insidels and Heretycks, and take from them all ignorance, hardness of heart and contempt of thy Word, and so fetch them home (blessed Lord) to thy stock, that they may be saved among the remnant of the true Israelites, and be made one fold under one Shepherd, Jesus Christ our Lord, etc. May, yea must we then pray for all Jews, Turks, Heretics in general, that God would really convert and bring them to his fold, though we have no special relation to them; and must our Ministers yet be expressly prohibited to pray for the Queen's conversion in particular, to whom we have so near relation; the want of whose conversion hath brought so many mischiefs, wars on our Church and Kingdoms? Certainly this was an Act of the greatest impiety that ever was committed by any christian Prelate, if he really believed the Queen to live in a false Religion; and may justly brand him for an Atheist, being diametrally contrary to God's precept, 1 Tim. 3. 1, 2. I exhort therefore, that first of all supplications, prayers, intercessions and giving of thanks be made FOR ALL MEN, for Kings and ALL THAT ARE IN AUTHORITY, that we may live a quiet and peaceable life in all godliness and honesty: Therefore he must needs believe her popish Religion to be the true, ours the false; else he would have encouraged rather then prohibited Ministers to pray for her conversion unto us and our Religion, whom it seems by this inhibition, he would have converted to her and hers. Thirdly, this inhibition manifests, at the least, that the Archbishop was a very cordial friend, servant, not only to her Majesty's person but her popish Religion too, that he desired her uninterrupted continuance in it, without the least opposition, not only by way of dispute, but prayers too: Fourthly, this public prohibition in his own Metropolitical visitation, was of itself a great encouragement to, a strong confirmation of her Majesty and all the popish party in their false Religion, giving them great advantages to seduce others to it, as the true, because this Injunction intimated it to be the true Religion, wherein they might safely persevere.  
But did this Prelate stop here only, openly to inhibit men thus to pray for her Majesty's conversion? No verily; for both before and after this, he imprisoned, questioned and censured some in the High Commission, for such prayers. Master Bernard (as we proved formerly) was questioned, censured in the High Commission as a grand offender for such a Prayer; Master Hugh Peter was apprehended by a Pursuivant, imprisoned for a time in the New-prison, silenced here from his Ministry, and forced into Holland by the Archbishop, only for praying at Sepulchers Church for the Queen, in these words, That as she came into a Goshen of safety, so the light of Goshen might shine into her soul, that she might not perish in the day of Christ; as himself and sundry others will depose: But we shall insist only on two other instances in the High Commission: The first is one Master William Jones, a Gloucestershire Minister, who (as Master Prynne attested upon oath) 
Master Jones Case:  was brought into the High Commission, Anno 1636. and there prosecuted by the Archbishops means, for not reading the Book of Sports, and for praying thus for the Queen in his Pulpit to God; To show unto the Queen the light of Goshen, and to bring her to his true worship: What worship? said the Archbishop to him; as if her popish worship were Gods true worship.  
Nor did he only persecute and trouble Ministers thus for praying for the Queen's illumination and conversion to God's true worship; but likewise for praying to God to keep the Prince from the infection of popery; witness the case of one Master John How, Minister of Loughborough in the County of Leicester, who on the 
Master John Howes Case.  sixth day of November 1634. (as was proved by the Register book of the High Commission Court, there produced and read) was censured in that Court (where the Archbishop was chief Judge and Dominus fac totum) attached, committed during his Majesty's pleasure, suspended from the execution of his Ministry, and every part thereof, fined five hundred pounds to the King's use, ordered to make a submission to the Court, and condemned in expenses and costs of suit, only for praying but once in the Pulpit, That the young Prince might not be brought up in Popery, whereof there was great cause to fear; for that (as was alleged) these words did much derogate from his Majesties known, approved, Religious care in maintaining, propagating the true Religion here established, professed within this Realm, and caused a causeless jealousy of the education of the young Prince his Son in the popish Religion. When as he only intended it of the danger of his education in respect of the Queen his Mother, and those many seducing Priests, Papists then about her, who by many policies, devices, endeavoured, as much in them lay, to draw him to, and educate him in the popish Religion: it being provided by the sixteenth Article of the King's marriage with France; That the children which shall by reason of the said marriage be borne and live, shall be nursed and brought up NEAR THE SAID LADY AND QUEEN, from the time of their birth, until they come to the age OF FOURTEEN YEARS. In respect whereof there was great cause to fear the Prince's infection by, and seducement unto Popery, without God's extraordinary mercy; and therefore great need of our frequent prayers to prevent it.  
His rigorous proceedings therefore against these Ministers on the one hand, for praying for the Queen's illumination with, and conversion to our Religion; and his severe censuring them on the other hand, for praying, That the young Prince might not be brought up in Popery, compared with his intimacy, favour with the Queen, his readiness to serve her Majesty upon all special services and commands, are a most pregnant evidence, not only of his conusance of, but powerful concurring assistance in promoting this grand dangerous design, of introducing Popery, and reconciling us to the Church of Rome.  
And that which may further satisfy your Lordships and the world herein, is, his extraordinary dignifying of Queen mary's, his depressing King Edward the sixth his Reign, in his very Preface to the new Statutes, compiled by him for the University of Oxford; the Original whereof was produced, and this clause read out of it: Edwardo sexto ad clavem sedente, novo sundatum est molimine, etc. Prascribente Rege, & lenocinante NOVITATE, primo visum opus admitti, etc. Paulo post potiente rerum Maria, sub Cardinalis Poli auspicijs idem recruduit labour. Novae exindè data leges, sed pari cum prioribus angustiâ: Interim tamen, inter incerta vacillans Statuta, viguit Academia, colebantur studia, enituit Disciplina, & OPTANDA TEMPORUM FAELICITATE Tabularum defectum resarcivit innatus Candour, & quicquid legibus deerat, Moribus suppletum est. Decurrente temporum serie, & vitijs & legibus pariter laboratum est.  
In which passage he brands King Edward's days of Reformation, with Flattering Novelty; applauds Queen mary's, under the government of Cardinal Pool, as those wherein the University of Oxford did most eminently flourish in learning, Discicipline, manners; and magnifies the desirable felicity of those times (under another Qu. Mary of the same Religion) depressing Queen Elizabeth's reign, and her successors, as more abounding with vice, and more defective of good laws and government (in our Oxford University at least) than Queen mary's. This passage is not only seconded by Doctor pocklington's forecited clause, who brands our Martyrs 
Here, 〈…〉.  suffering in Queen Mary's days, for Rebels, Traitors, Heretics; but by Doctor Heylyn, in his Moderate Answer to Master Burton (penned and published by the Archbishop's command,) who thus disparageth King Edward's, applauds Queen Mary's laws and actions: pag. 100 101. 102. Now for King Edward the sixth, the case stands thus: King Edward being a Minor, about nine years old, at his first coming to the Crown, there was much heaving at the Church by some great men that were about him, who purposed to enrich themselves with the spoils thereof: For the effecting of which purpose, it was thought expedient to lessen the number of those Bishops which were then in place, and to make all those that were to come the more obedient to the Crown: Upon this ground, there passed a Statute, 1. of this King, consisting of four principal Branches; whereof the first cut off all Elections and Writs of Congee dislier, formerly in use; the other did, if not take off, yet very much abate the edge of Ecclesiastical censures: Then he recites the words of the Statute, and concludes; which Act with every branch and clause thereof was afterwards repealed, 1. of Queen Mary, c. 2. and hath stood so repealed to this very day, etc.  
This magnifying then of Queen Mary's days, and depressing King Edward's, implies a grand design in this Arch-prelate, to rvevie those Marian times, as happy and desirable.  
From these few general, we shall next descend to some more particular instances, to prove, that there was a serious design and endeavour of the Pope and his Instruments in foreign parts, to reduce us back to Rome, that the Archbishop had exact notice of it, and yet was so far from resisting, opposing this their design, according to his place, trust, duty, that he complied with them to the utmost of his wit and power therein. It cannot be expected, that in a Plot of this nature, being a hidden work of darkness, and abstruse mystery of iniquity carried on with all the artifice and cunning that Rome or Hell could suggest; disguised, concealed under divers charactaristicall Letters, which we cannot as yet unriddle, though we have some of them in our custody; sealed up under oaths, promises of secrecy, and acted by such Jesuitical spirits, as will rather obstinately die, then disclose the secrets of their hellish conspiracies; which we cannot possibly manifest to the full, unless we had been so happy as to have seized the Archbishops most secret papers (which he conveyed away or burned before his closet, doors were sealed up) and the Pope's Nuntioes Cabinet, or might have liberty to search the Popes own Closet, or Cardi. Barbarino his secret papers and the private intelligences of the Roman Conclave; yet we presume we shall produce so many clear demonstrations, and circumstantial proofs, as shall abundantly satisfy your Lordship's judgements, consciences, and the world, both of the reality of this plot, and the Archbishops guiltinesle in concurring in it: We know it is usual for Juries to convict, for Judges to condemn and execute Traitors, felons as well upon violent presumptions & circumstances, as upon eye witnesses and punctual testimonies of the facts for which they are indicted: and we doubt not but our evidence in this kind will be so clear, as it will surmount a violent presumption, yea amount to an infallible demonstration, conviction of his guiltiness, if not severally considered, yet at least conjoined.  
The first particular Evidence to prove a design at Rome, to reduce us to our ancient vassalage under it, is a very notable paper printed at Rome, Superiorum permissu (in two large folio sheets pasted together) An. 1636. In the first & uppermost sheet, there is a copper Piece, cut with Antics, wherein there are two Scutcheons; the one hanging just in the midst near the upper end of the sheet, wherein the Popes and Cardinal Barbarino (his Nephewe's) Arms are engraven; the other hanging a little lower than the former, on the right side of the sheet, containing the King of England's Arms: The Author of this paper was an English Friar, who styles himself, Frater Franciscus a Sauctâ Mariâ, Sacra Theologiae Lector Generalis, Primario Jubilato; ac Provinciae Sanctae Elizabethae Custos: The substance of it he styles, Conclusiones Theologiae; which are thirteen in number; but that which is most observable therein, is this dedication of it to Cardinal Barbarino.  
Eminentissimo & Reverendissimo Principi Francisco Cardinali Barbarino, Sanctae Romanae Ecclesiae Vice-Cancellari● R. R. ANGLIAE, SCOTIAE, necuon Seraphicae 
NOTE.  Religionis PROTECTORI VIGILANTISSIMO; Frater Ludovicus à Sancta Maria, Anglus, D. D. D. MAGNAE BRITANIAE. PATRONO MAXIMO, ET BRITANICAE NATIONIS, & Minorum Familiae minimus, Theologiam devovet su●m.  
By this paper it is evident, that this Cardinal was publicly deputed and styled, even in print at Rome, The most vigilant Protector of England, Scotland, and of the Seraphical Religion there; the greatest Patron of great Britain, designed to this charge, for this very purpose, to 
* See Rome's Masterpiece  reduce it again to the bosom of the Roman Church, the only use, end of this his office and Title. Of this design this Archbishop had most certain intelligence from Master Middleton, Chaplain to the English Agent at Venice, to whom this paper was sent from Rome, and by him conveyed to the Archbishop, who thus endorsed it with his own hand-writing. 1636. Fra. Ludovici â Sa. Maria Angli Theses, etc. and reserved it in his Study at Lambeth, where Master Prynne attested it was seized. This friar's right name (as appears by a paper under 
* See A Necessary Introduction, p. 145.  Secretary Windcbanks own hand) was Kerton, alias Morton, who soon after repaired into England, to help reduce it; Where he lived so wickedly, in drawing Maids, Women and others to sin carnally, and committed such horrible acts in prosecuting his lusts, that be was enforced to return to Paris in France: Secretary Windebank giving his son Tom, special instructions (when he went over thither to negotiate the Palsgraves' release) To advise those of his Order there, to prevent his return bither, because he would be assuredly publicly punished according to the laws, to the great seandall of his Religion: which manifests a correspondency in Windebank and his son (this Archbishops creatures) even with the Franciscan Friars, beyond the seas, and a care in them to prevent this Friars, with his Religious public disgrace and scandal.  
The second Evidence (which backs the former) is, a discovery of a most desperate 
* See Rome's Masterpiece.  Plot of this Cardinal Barbarim, and his four sorts of English and Scottish Jesuits, 
II.  residing in and about Drury-lane and Long-acre, where they had built a College; and had their constant meeting; of which society, this Cardinal was the immadiate head next under the Pope, to whom they bade their immediate addresses, and directed their weekly intelligence: The plot was, to subvert the Protestant Religion, set up Popery, and reconcile us unto Rome, by engaging the King in a bloody war against the Scots, and working him to their party; and in case they could not do it, then to give him a poisoned sigge (as his Father was poisoned) and seize upon the Prince, whom they would educate in the Romish Religion. This Plot was discovered, merely out of remorse of conscionce, by one who was a chief actor in it, sent from Rome to assist Con, the Pope's Lagat in his Negotiations in England, to one Andreas ab Habernfield (Physician to the Queen of Bohemia) who disclosed it to Sir William Boswell, the King's leaguer at the Hague, who from thence by sundry Letters, revealed it to this Archbishop, in whose chamber at the Tower, the whole plot and original Letters concerning it, were seized on by Master Prynne (who attested and produced them at the Bar) and published them at large to the world by order of Parliament, in Rome's Masterpiece, where the principal Agents in this plot, and their proceedings therein are particularly related many of them (as Secr Windebank, the Earl and Countess of Arundel, Mr. Porter of the Bedchamber, and Sir Toby Matthew) being the Archbishops intimate friends and familiars. Of this Plot the Archbishop took such special notice, that he acquainted the King himself with it, as appears by his own Letter to the King, and his Majesty's Answer to it, with his own royal hand to it in the margin, sent from York to Lambeth: Yet for all this, he was so far from crossing this their Jesuitical design, that he confederated and joined with the Jesuits and popish party in fomenting, maintaining the war 
See A Necessary Introduction to the Archbishops Trial, p. 170. to 200.  against the Scots, and revived it when it was ceased, by persuading the King to break the first pacification, and denounce a second war against them.  
The third particular we shall produce, to prove an endeavour of the Pope and Cardinal Barbarino at Rome, to reconcile, reduce us back to them, and that this Archbishop had notice of it, is a Letter (found in his Study, attested by Master Prynne) written to him by one Master John Greaves, from Ligonne, March 3. 1639. endorsed with his own hand thus, Rece. Mar. 27. 1640. Fastidius printed at Rome: Wherein Master Greaves hath this clause: I humbly beseech your Grace to pardon my presumptions, and this other Information which I shall give your Grace: They have printed at Rome a Book of Fastidius, a Britain Bishop, De Vitâ Christianâ, WHICH THE CARDINAL FRANCISCO BARBARINO INTENDS 
NOTE.  TO DEDICATE TO HIS SACRED MAJESTY; a Book of singulan devotion and piety, and of great Antiquity; the Author being a Bishop in England, about three hundred years after our Saviour. Lucas Holstenius, a very learned man, hath the care oft the Edition, but hath not I think, as yet finished the Annotations upon it: For the Text, he and I compared the Manuscript (which was also very ancient) with the printed Copy, and I find it exactly to agree.  
Now what other meaning could there be for this Cardinal to print this book at Rome, to dedicate it publicly to our King, and to use Master Greaves himself in comparing the printed Copy with the Manuscript, but to insinuate himself into the King's affections, thereby to reduce both him and his Dominions unto the bosom of the Church of Rome, which the forementioned discovery of this and the Jesuits Plot, by Andrea's ab Habernfield, more largely demonstrates? this Cardinal sending over sundry Statues, Pictures, Antiquities, and other vanities from Rome to his Majesty, to incline him to the Roman party, as we have 
* See Rome's Masterpiece, p. 16. and A necessary Introduction, etc. p. 146.  elsewhere manifested,  
The fourth particular Evidence we shall insist on, which adds lustre and vigour to all the former, is the Book entitled Deus, Natura & Gratia: Vbi ad trutinam Fidei Catholicae examinatur Confessio Anglicana, & ad singula puncta, quid teneat, qualiter differat execuitur: Accessit Paraphrastica Exposit to reliquorum Articulorum Confessionis Anglicae, per Fr. Franciscum â Sancta Clara, olim apud Duacenses in Collegio B. Bon aventurae, Provinciae ANGLIAE F. F, Minorum, S. Theolog. Lectorem primarium: Printed Lugduni, 1634. Cum Privilegio Regis, & approbatione Doctorum.  
This Book was dedicated to our King Charles, with a Dedicatory Epistle, to seduce his Majesty in his Religion, and induce him to establish the Romish Religion amongst us by his Royal authority; as this close of the Epistle manifests: Periculosum nobis admodum, atquè etiam miserabile est, tot nunc fides existere quot voluntates, etc. Contremiscunt ossa mea dum hoc recogito: Morbus, ubi spiritus vitales opprimuntur, nempè ut fides radix vitae corrumpitur, difficilime sanatur: Hic morbus noster: Remedium tamen, & illud efficax, à Samaritano nostro designatum reperimus, nec aliud nisi illud, DIC ECCLESIAE. Dico: Ecclesiae definitiones Majestati Vestrae propono; Sanctorum Patrum & Venerabilium Doctorum expositiones, Novorum ineptijs praepono; quas dum modestè retego, in Christo ●ego; saniem, non-scalpendo, sed suavitèr lambendo; lavo ut abluam: SACRO VESTRO IMPERIO OPUS, QUIP UT EXECUTIONI MANDETUR, quod ab Ecclesia & Sanctis Patribus sancitum est, secundum illud Justiniani. Constit. 42. Haec decrevimus Sanctorum Patrum canones secuti: HOC TUA MAJESTATE DIGNUM; hoc dignitati causae consonum, HOC SALUTI ANIMARUM PRORSUS NECESSARIUM; ET OMNIS POPULUS, DICET AMEN.  
Sacrae suae Majestatis  
Devotissimus Subditus  
Fr. Fran. â S. Clara.  
The scope of the whole Book in the composing and publishing, was to reconcile, reduce both our King, Church, and the Articles of our Religion, which i● comments upon, to the Church of Rome. This we shall evidence,  
First by the Authors own express confession, pag. 338. Instudui (ut vides) 
NOTE.  pie Lector RECONCILIARE Articulos Confessionis Anglicae, DETERMINATION IBUS ECCLESIAE CATHOLICAE: NON ECCLESIAM IPSIS, ex quâ collapsi sunt; SED IPSOS ECCLESIAE, in qua (Dei opitulante Gratia) salvandi sunt, DUCENDOS CENSUI. Corticem verborum subinde censurâ graviori dignum censebis; sensum ocrò latitantem, quem elicui, non adeò veritati dissonum, nisi alio detorquere malint, recte judicabis: his tamen verborum Novitatibus, Christum lacerum inspexi, tunicam inconsu●ilem dissutam, dissectam reperi: quis non condoleret? quis non REDINTEGRATIONEM SUADERET? omnibus modis, si posset, PERSUADERET? HIC UNICUS SCOPUS MEUS, etc. Omnia Ecclesiae & ejus sub Christo capiti [the Pope] quâ del eo reverentiâ submitto: Vltro obtestor Deum & Sanctos ejus, me in hoc qualicunque Opello nostro animarum salutem, PER FIDEI REDINTIGRATIONEM intendere: Quod Deus per viscera Domini Nostri Jesu Christi, ad intercessionem omnium beatorum opportunè efficient; ET SERENISSIMUM REGEM NOSTRUM, PRO OMNIUM CATHOLICORUM 
NOTE:  VOTIS, AD UTRAMQUE FAELICITATEM PERDUCAT.  
Secondly, by the censures and judgements of the Doctors and Divines (who are twelve in number) prefixed, by way of approbation thereunto: James Dre●● a Sorbon Doctor, Londini pridie Calend. Augusti. gives this testimony of this Book▪ Fateor me, etc. sed & laudasse consilium & propositum tuum, quod in Ecclesiae utilitatem cessarum auguror, ad CONCILIANDOS ERRANTIUM ANIMOS, si Deus Opt. Max. caeptis tuis annuat, QUOD SPERO PRECORQUE. Thomas Blaclo, Professor of Divinity, 5. Julij 1633. gives this verdict of it: Libellum qui sic inscribitur, Articuli confessionis Anglicanae paraphrasticè exponuntur, etc. ex zelo Fidei & animarum scriptus omnibus CONCORDIAE ET PACIS CHRISTIANAE AMICIS, non potest non esse acceptus, cum Catholico & animo & calamo scriptus sit, & errantibus, UT AD CHRISTI CAULAM 
NOTE.  REDITUM INVENIANT, facem Catholicae veritatis, quasi ex propinquo ad alliciendos pusillanimos ostentet: William Tomson, Doctor of Divinity, writes of it, 20. Aprilis, Dignum praelo, censuit sperans INTER PROTESTANTS, saltem moderatiores, fructuri futurum. T. P. a Papist, professor of Divinity, 16. April 1633. gives this approbation of it, Tractatum hunc perlegi, etc. & verè secundum calculum meum, publicatio operis PROTESTANTIBUS MODERATIORIBUS ARRIDEBIT (omnibus pla, ere difficilimum) ET AD 
NOTE.  READUNATIONEM CUM ECCLESIA ROMANA, DUM OPPORTUNUM FUERIT DISPONET: & interim reverentiorem ejus estimationem inuret; praesertim reliquos Confessionis Anglicae Articulos (quod optarem) eadem moderatione exponere vellet, & ad calcem hujus operis (si pro voto successerit) Lectorem spe caterorum foveres: All which are attested to agree with the Originals, by D. David, Monachus & Decanus Congregationis Casinensis, olim Romae Serenis. D. N. Urbani Papae Octavi Panetentiarius, NOTORIOUS APOSTOLICUS. The design therefore of this Book, by the testimony of all these popish Doctors, and of the Popes own Notary, was, to reconcile, reunite us and our Articles to the Church and Doctrine of Rome.  
Thirdly, this we shall make evident by notable passages in the Book itself, wherein the Athor proclaimrs our reconciliation in sundry points of doctrine, as Bishop Montague, Bi. Andrew's, with some other of our popish Doctors expounded both our Articles, Homilies and positions: In his 22. Problem. concerning the great controversy about Justification, he thus publisheth our agreement and consent, page 157, 158, 159. Haec Doctrina eorum & nostra; nec plus dant fidei quam Concilium Trid. quoad justificationem, si cautè exponantur, etc. Hîc ergo facilima pax ineunda; sic enim D. Montacutius Articulum de Fide rectè explicat, etc. Nulla igitur differentia quoad hoc punctum. Ecce igitur PLANE ET PLENE 
NOTE.  CONVENIMUS: Et hinc ut patebit quaestione sequenti doctiores, Protestants tribuunt justificationem nostram intrinsecam habitui Justitiae: non ergo fidei. Imo haec nostra positio solenniter Cantabrigiae in Comitijs anniversarijs pro actu Doctorali haec anno currente mense Julio, agitata & probata est. Which he thus seconds, page 181. Quibus omnibus benè pensatis, sanè nulla hodiè reperietur differentia in Confession Anglica, & Sanctissima diffinitione Trid. nihil enim in Articulis Hamptonienfibus in oppositum ordinatur: Vt patet Artic. 9 De Justificatione: Vnde Montacutius in suo Appello Caesarem, ca 6. express probat, doctrinam nostram, saltem secundum gradum hujus latitudinis, ab ipsis teneri, & ibidem rectè adducit Doctorem White, asserentem, in Justificatione peccatoris, duas esse actiones Dei; unam, quâ remittit peccatum; alteram, qua potestatem dat homini resistendi peccatis; quae potestas est ipsa charitas infusa in cordibus nostris, per illam secundam actionem Dei, quae est ipsissima doctrina nostra. HIC IGITUR PAX.  
So in the point of falling from grace, in his 30. Problem, An Justus potest finaliter 
NOTE.  peccare? page 209, 210, 211. he brings in our 16. Article, and the Book of Homilies, just as they are cited by Montague in his Appeal, to prove, that a justified person may fall from grace, and sin finally; concluding thus, Et certè omnes confessiones aliarum Nationum ferè conspirant, cum Ovarello in Collatione Hamptoniensi; Montacutio in suâ Appellatione, Causabono, in Epistola ad Bertium, cum reliquis omnibus melioris Notae.  
In his 36. Problem, concerning Supererogation, misconstruing the fourteenth Article of our Church, point blank against the words and sense, he concludes thus, page 253. Interim â nobis stant Confessio Anglicana, & ejus Genuini sequaces, HIC ERGO PAX, & utinam Pax illa, non quam mundus dat, quae singulis horis novitate opinionum violatur, sed quam Christus suis Apostolis legavit, etc.  
In the 37. Problem concerning the Invocation of Saints, and its lawfulness, he writes thus, page 260. Montacutius de hoc subjecto agens, momentis rationum, & monamentis authoritatum oppressus, â veritate stat, & alij frequentèr: De re agitur non solum inter nos concordia, sed ni fallor inter celebriores ex adversarijs, ut posted melius patebit: Which he prosecutes, page 273, 274, 275, 276. where he records, Quoad Reliquiarum & Crucis Christi Venerationem, profitetur D. Andreros, in Respons. ad cap. 18. Peronij. Causabonus in Exercitationibus Baronij, ad An. 34. Cultus etiam seu venerationem quandam honoratiorem Sacrarum imaginum, cum Chrysostomo in sua Liturgia, id est, inclinationem religiosam ad Imaginem, astruit post alios D. Montacutius, in Responsoria ad Heighamum, & in Appello Caesarem cap. 22. Then he concludes, page 277. Hîc igitur cum Confession Anglica erit PAX OMNIMODE, modò non ex affectu partium, sed veritatis, omnia pro dignitate perpendent. Closing up his Deus Natura & Gratia thus; In quibus si omnia rectè perpenderit Lector eruditus, MAGNUM FUTURAE READUNATIONIS SPECIMEN 
NOTE.  PERSPICIET.  
After this, pag. 278. he paraphraseth all our 39 Articles, endeavouring to reconcile them, and us in them, to the Tenets of the Church of Rome: pag. 316, 317. on the 31. Article (against the sacrifice of the Mass) he glosseth thus; Nulla prorsus hîc erit difficultas cum doctioribus Protestantibus, qui planè hoc totum fatentur: Vt videre est apud D. Andreros, contrâ Perronium, & D. Montacutium, contra Heigham & alios frequenter: Denique nec hic Articulus, ullatenus adversatur: Cum enim ipsi fateantur, in Ecclesiá esse Sacerdotes, esse etiam Sacrificia propitiantia, fateantur necesse est. Name in Heb. 5. Omnis Sacerdos constituitur, ut offer at dona, & sacrificia pro peccatis; HIC IGITUR NECESSARIO PAX: Ad pacem verò hanc altius stabiliandam, examinemus naturam sacrificij, etc. Est igitur sacrificium, sed cum termino illo 
NOTE.  restrictivo â Patribus usurpato, incruentum, quod non negant. And pag. 334. Et eo plus quo video celebriores Protestantium Doctores Sacerdotes & sacrificia agnoscere. In the 25. Article concerning Homilies, pag. 321. he thus shakes off our Homilies, in our Bishops own terms: Nec tenentur Protestants, ob haec verba in Articulo statim in singula verba vel sententias Homiliarum jurare, etc. Prudenter igitur quae sanam Doctrinam sapiunt, populo legenda; alia, neglectui habenda.  
Pape 332. in the 37. Article, concerning the power of the civil Magistrates, against the Pope's Jurisdiction, he writes thus; D. Montacutius, contr. Heighum & alij eorum doctissimi, quibuscum de hoc egi, nullam utique Jurisdictionem spiritualem Regibus nosiris concedunt, sed gubernium civil & temporale, indirectè & per accidens, ob pacem Reipubls. in personas & causas Ecclesiasticas extensum. Gavisus sum etiam valdà 
NOTE.  de illo quod etiam his diebus factum est Cantabrigiae, in Comitijs pro actu Doctoroli, ubi SUMMO PONTIFICI UT MAXIMO PATRI (sic enim eum appellabant) designata est cura spiritualium, Regi temporalium, licet sub fine subjiciebatur, Regum esse omnes regere; quod intelligi debet civiliter, non spiritualiter, modò â nobis explicato. After which, pag. 334, 335, 336. he handles these three Questions: First, Whether any have power to withdraw themselves from subjection and obedience to the Sea and Church of Rome upon any occasion? Secondly, Whether we of this Realm had sufficient causes to do it? Thirdly, Whether we did well in it, and did not exceed measure therein? And he resolves the two latter thus.  
Vtraque quaestio si●e dubio, gravissima est, & maximum meretur discussionem. Quod si causa sufficiens non fuerit; vel terminus justae substractionis excesserint, quanta pericula in tàm diuturno scismate? Hinc utique omnia quantacunque mala sunt, originaliter ebullierunt. Catholici veriori & tutiori parti adhaerere volentes, cum insufficientiasm causae, quam moderaminis excessum agnoverunt ponderant utique gravissimum illud Augustini; praecidendae unitatis nulla est justa necessitas, Lib. 2. cont. Epist. Parm. Utinam DENVO AUTHORITATE PUBLICA pro dignitane (PURITANIS NON INTERMIXTIS 
NOTE. ) EX AFFECTU READUNITIONIS PERPENDERETUR & ad hoc singuli evoluant Augustinum contra Donatum. Scio illos hoc abhorrere de quibus dicit Cassander, (licet haud satis affectus Romanae Ecclesiae;) Plerique ex eis qui sibi ab Evangelio nomen sumpserunt, cum partem qua vetus Catholicorum, & Ecclesiae Romanae nomen retinet, prorsus aspernantur, omnem que ejus communionem defugiunt, nec ut membra ejusdem corporis, amore & misericordia prosequuntur (quod nos a Puritanis hic experimur) sed ut Satanae & Antichristi corpus abominatur. Scio id equidem & doles, & qui ejusmodi sunt, quomodo â schismatis (rectius dixisset Haereseos) nota eximi possunt, non video.  
From all these remarkable passages of this book, it is most evident, that it was purposely penned, published, dedicated and presented to the King, to reconcile him, and reunite our Church and Articles to the Church of Rome; that this union and accommodation was already accomplished by Bishop Andrew's, Bishop Muntague, and others of our most eminent moderate Divines, in many points of greatest moment, and would soon be effected in the residue, by a public Assembly or Synod of our Prelates and divines, if no Puritan were intermixed among them.  
But you will object; What is all this, or this Book to the Archbishop? Did he know any thing of this Plot, Book, or had any hand therein? Yes verily: First, he know of this book before it was published, Doctor Lindsey his great favourite (whom he advanced to a Deanary and two Bishoprics, as we have formerly proved) acquainting him therewith, and bringing the Author of it to his Grace, who had recourse to him several times after: This we shall prove by a paper written with his own hand, by way of extenuation of this charge even since his commitment to the Tower, and there seized on by Master Prime, which was read as followeth.  
MY Intelligence with the Pope by S. Clara. I never saw that Franciscan Friar in my life, to the utmost of my memory, above four times, or five at most.  
He was first brought to me by Doctor Linsey, it was when he was setting out his book about the Articles of the Church of England; and I then told Doctor Linsey, I did fear he 
NOTE.  would never expound them, so as the Church of England might have cause to thank him for it.  
He never came to me after, till he was almost ready to print another book, to prove, that Episcopacy was authorized in the Church by divine right; and these was after this unhappy stirs began: His desire was, to have this book printed here; but at his several addresses to me for this, I still gave him this answer: That I did not like the way which the Church of Rome went concerning Episcopacy: And howsoever, I would never give way that any such book from the pen of any Romanist, should be printed here: And the Bishops of England are very well able to defend their own cause and calling, without calling in any aid from Rome, and would so do when they saw cause; And this is all the conference that ever I had with him.  
This excuse of his (though partial) acknowledgeth, that he was acquainted with the book and Author before its printing, and that Doctor Linsey his favourite, was a great promoter of it, privy to the plot of Reconciliation, and very intimate with the Friar that compiled it.  
Secondly, when the book was printed, this Author presented not only the King, but Archbishop himself with one of them, bound up in Vellum, with the King's Arms on the cover, and blue silk strings, which he thus endorsed with his own hand, Fron. â Sanctâ Clara, Problemata 37. Expositio paraphrastica Confessionis Anglicanae: Which book he reserved in his Study at Lambeth, where Master Prynne seized, and produced it at the Bar.  
Thirdly, he not only received, but permitted it to be publicly sold and dispersed amongst us, without any seizure or restaint, and to be twice or thrice reprinted in London, notwithstanding many exceptions and complaints against it, when as he most strictly suppressed orthodox books.  
Fourthly, if Friar Saint Giles were the true Author of this book (as he was reputed by the Friars in foreign parts) the Archbishop not only knew, but maintained him in the University of Oxford (to seduce, poison the Scholars there, and reconcile them to Rome) and gave him an annual pension of one hundred Marks; the blame of which action for his own excuse, he would transfer upon the King (without any proof at all, but only this surreptitious warrant, without any date at all, writ with his own hand, not by any Secretary of State) which will no ways extenuate, but aggravate his crime, the warrant being no doubt fraudulently procured, to serve a turn at a dead lift, since his troubles.  
Charles R.  
CAnterbury, Master Saint Giles by serving Us and this State, hath lost all his hopes in France, and desires to spend his time here at his private studies; I would have you think upon some way for his maintenance, and to place him in Oxford, that he may have use of that Library, which he much desires: And he may so order it, that his profession in Religion may do no harm.  
What the service was that this Friar had done for the King and State, for which he lost his hopes in France, we could never learn, unless it were the penning and publishing of this book, which some Jesuits and their faction only, disliked. What it was that this Archbishop did for him (upon this warrant, as he pretends) is thus expressed, in a paper written with his own hand, by way of excuse, seized by Master Prynne in the Tower, and by him produced at the Lords Bar, where it was read as followeth.  
MAster Saint Giles was a man well reputed of in France, and placed about the Queen's Majesty, at her Majesty's first coming hither: After upon some services (and those in a very fair way) done to this State, he lost ground in France, and when some other French men were sent away from the Queen's service, he durst not go thither, but chose to live here in a very low condition for safeties sake, rather than adventure thither. All this while the man was unknown to me, but coming one day to wait upon his Majesty at Saint Jamses, his Majesty was pleased to ask me, Whether I knew Master Saint Giles? I answered, I did not: Hereupon his Majesty took occasion to tell me the condition of the man, and his wants, and withal, told me which way he conceived some relief might be given to his necessities; and prescribed me a way how to order it, that he might receive for his maintenance 
NOTE:  a hundred Marks a year. This in obedience to his Majesty, I did: (and I have his Majesty's Warrant for it) But I never allowed or gave him one penny of my own.  
Not long after this, partly that the poor man, being a stranger, might live the cheaper, and partly that he might have the use of the public Library, resolving (as he pretended) to follow metaphysical learning, and not engage himself in the controversies of the times; His Majesty moved me again, that he might live in Oxford, and in some College or Hall there. In this I humbly besought his Majesty to pardon me, because it would be dangerous to the youth 
NOTE.  bred in that College, and scandalous to his Majesty, this Church, and the University, and bring danger upon myself, being Chancellor there: After much importunity used by me, his Majesty was gnaciously pleased to be satisfied, that he should not be admitted to live in any College or Hall among the Students, but required me not to hinder his going to Oxford, and the making use of the Library, provided, that he kept no company with any young Scholars; that he lived privately in some Town-house; and that he did not presume to exercise his Priestly function, or do any thing against the laws: This he undertook to perform, and I could never find (by any the spies which I put upon him) that he broke this in any particular, but lived there without offence given to any.  
In all times of his recourse to me for his pension, I never spent one hour with him, nor had I ever any discourse with him at all, but once only, and that was about a dangerous opinion of Pompanatius,: At that time he told me, he had a desire to labour in that Argument, and to confute him: I told him, I could not approve any meddling with that question in these times, for that I thought few would be able to understand the subtlety of that dispute, and that the stirring of it in these times would do a great deal of mischief; and this is all that ever past between him and me all my life.  
This Saint Giles by this Prelates means, continued in the University of Oxford sundry years, and had the use of the Libraries there, where he did much mischief; Master Broad of Oxford deposed, that Saint Giles continued in Oxford four years or more, that he was a very dangerous insinuating person, that Doctor Turner, Doctor Johnson, and others of the University, usually resorted to him, and familiarly conversed with him, though he were there known to be a popish Priest; that when Master Prynne, Master Burton, and Doctor Bastwick suffered at Westminster on the Pillory, this Saint Giles speaking of their sufferings, told this Deponent (in whose Kinswomen house he lay) that though the Archbishop and other Bishops WERE CORDIAL FOR THE 
NOTE.  ROMISH RELIGION, yet he doubted their cruelty would rather hurt then further their cause, because it lost them much in the affections of the people. Now what a capital offence it was for this Archprelat to harbour such a dangerous seducing Priest, (reputed one of the greatest Scholars among the Papists) in this famous University to seduce the Students there (and as the Queen's Apothecary, a great Papist, reported, of purpose to instruct the Doctors there, as Master Godfrey, a quondam converted popish Priest averred) and to lay the blame of it thus wholly on his Majesty to excuse himself, we humbly submit to your Lordship's consideration.  
To prove this Saint Giles (now Priest to the Venetian Ambassador, resident in London, where he doth much mischief) the Author of Deus, Natura & Gratia, etc. what repute it had among Papists abroad, how the Archbishop's Agents applauded, made use of it, and certified him from time to time, how it was entertained by Papists in foreign parts, what they thought of him and other great persons in England, & how they stood affected to popery, we shall produce two Original Letters from Master William Middleton (than Chaplain to the Lord Fielding, Ambassador at Venice) sent thence to the Archbishop, in whose Study they were found by Master Prynne, endorsed by Master del and the Archbishop: the first of them bears date in Septemb. 1635. and was received by the Archbishop Octob. 9 wherein he thus writes:  
Right Honourable and most Reverend,  
I Thought it no little happiness, I had performed that duty of writing it pleased your grace ●o lay upon me, etc. While I was writing, there came a Franciscan Friar to myself, his business was this; A mind, he told me, he had, to leave these parts, and with them the Religion here in use; that I should do him a great favour, would I procure him a passage to England, either by Sea or Land; that there he had formerly been, and was in love with place, persons and Church, as there ordered and established. Upon which words, how I dealt with him, I will relate to your Grace: I asked him how long he had been of this resolution, and what moved him to it? He answered, the time since he had taken this resolution, was two months and a half, the motives the same that first moved us at the first to leave Rome. I answered him, it could not be (resolve I did, that I might the more deeply dive into the sincerity of his intentions, as strongly as my poor ability would suffer me, to plead for Rome) because she had reform Missals, Monasteries, sundry Corruptions in conferring of Orders and Benefices; that all had not received the Council of Trent; that of those who had, some did mitigate harder expressions, and were upon courses of Conciliation of both hearts, as appeared by a Book of Franc. â Sancta Clara, etc. I fell then to question him, Whether and when he had been at Rome? He told me, in June and July last: I asked him how the affairs 
NOTE.  went there? He told me, their opinion of us was, that his Majesty was favourable to the Catholics, that some great ones about him were so too, or in heart were: 
* The Archbishop himself.  ONE HE NAMED, concerning whom as at home, so abroad (as of old, of the best of men) there was much murmuring among the people; for some said he was a good man, others said, nay, he deceiveth the people: Now if some might interpose their judgements, they would pronounce, a good man he is, because he deceiveth both here and there, but both to their own good: Concerning the Friars, he told me, some were very good, but most otherwise, and that in excess, especially for Sins of uncleanness, which generally reign in Italy. Three several times I had discourse with him; in the last of which, falling into discourse of Fran. â Sancta Clara, he told me, he was HOMO NEQUISSIMUS, by whose means yearly, there was sent to the Catholics in Flanders, ten thousand pounds: The Author of that Book, which goes under his name, was Father Giles, PADRE AEGIDIO, who lives at the Venetian Ambassadors, etc. Since I came to Venice, I have procured the acquaintance of Padre Fulgentio, who is, Teologo de Stato, called by the College to Counsel, when there is any business between them and the Pope, etc. I sent to him Fran. â Sancta Clara; after discoursing with him; he told me, it was impossible to concile Trent and England, and yet men sooner than Articles: He liked his intention in the general, his judgement and temper in most of the Problems before he came to the Articles. There is, as I am informed by a discreet Gentleman at Florence, a Jesuit lately returned from England to Rome, who pretends to have made a strict discovery of the state of England, as it stands for Religion; how King is disposed, how Queen, what Lords are of the Puritan faction, what not; but by name, his Honour of Dorset and Pembroke are strong for Precisians: He says, That the Puritans are shrewd fellows, but those that are counted good Protestants, are fair conditioned honest men, and think they may be saved in any Religion. I am promished the the Relation written; if it come to my hands, and there be any thing in it worthy your Grace's view, I shall hereafter humbly present it to you, as now myself.  
Your Grace's most humble and most obedient servant, WILL. MIDLETON.  
The second Letter is dated December 21. 1635. in which there are these observable clauses:  
Right Honourable and most Reverend, etc.  
WHen I was in France, I fell acquainted with one Father Talbot a Jesuit, with whom I had many discourses, but among others this, about the Book of Franciscus â Sancta Clara. I asked his judgement of it, and the rest of the Catholics: He answered, it relished not with them: I fell presently into a commendation partly of the book, but more of the intention of him who writ it: He seconded what I said; but withal told me, there was a certain Consultation held, what they should do with it; some, exrema suadebant, and cried ad ignem; but himself talking with the Pope's Nuncio at Paris, thought the best course was, to let it die of itself; to which the Nuncio a very moderate man (so he told him) was very inclinable: From which (I did gather) that (though they did pretend a dislike) the Book was not disallowed by them above; which collection of mine then, is now confirmed; for this very day I received a Letter dated from Rome, Decemb. 11. and it is in these words: Father Francis his book upon the exposition of the Articles, contrary to what I have told you, is licenced here in Rome, and I have it. Sent it was from one 
NOTE.  Master House, lodging in the house of one Master Pitton, a kind of Agent from the English Priests: In Rome there is great talk of an English Cardinal; and the man, who is already Roman Catholic, must be the man, Master Montague. Your Lordship I know will smile, if not at this, yet at that I shall now write: A Catholic discoursing with me, let a word fall, and this it was: That within this twelve month the Pope did wish, that his Sacred Majesty of England were, as once, his trusty Son, for than he would not be so used as he is, either by French or Spaniard. The same party did not ask the question but only thus; I wonder whether my Lord of 
NOTE.  Canterbury have any hand in sending S. Major Bret to Rome? I answered, because, I saw he was fishing, Surely no; because as you know it is written, he comes from the Queen, and in her name. ROME IS VERY KIND TO OUR ENGLISH GENTLEMEN; I humbly entreat your Grace's pardon, if in a desire to let nothing, I hear, scape your knowledge; ay most lowly offer unto you such things as will make you lose so much time, as you shall read the Letter: But though your Lordship lose a little time, yet not me, I beseech you, lose that good opinion which I hope you have conceived of  
Your Grace's most really devoted and obedient servant, WILL. MIDLETON. December 21. 1635.  
By these Letters it is most apparent, that Saint Giles was the Author of Sancta Clara's book; that though the Jesuits seemed to dislike it, yet it was at last authorized and printed at Rome, where they had a good opinion not only of the King's favour to the Roman Catholics, but of the Archbishop's inclination to their party, their Religion, and conceived he had a hand in sending Major Bret to Rome, to negotiate with the Popes etc. This last Letter is thus endorsed with Mr. Dells hand, Recep. Jan. 10. 1635. from Venice, from Master Midleton, The allowance of Saint Clara his Book at Rome: to which the Archbishop himself adds with his own hand; This is not so; (therefore it seems he had better intelligence here from Rome, than Master Midleton had at Venice;) The English Cardinal, The English Agent.  
How far this Book was approved, countenanced here in England by the King and Archbishop, will appear by these Instructions under Secretary Windebankes own hand, to his Son, when he was at Paris to solicit the Palsgraves' enlargement, found among his sequestered papers, and attested by Master Prime.  
IF you hear Fa. Francis his Book, or person touched, let them know, that we understand assuredly that it proceeds from the Jesuits, (most likely also by this last Letter of Mr. Midleton to the Archbishop) who employ others in it, as they did against Father Leanded till it cost him his life; and if that upon their informations, they proceed against such persons, who THOUGH IN ALL THINGS CATHOLIC yet are more discrect and temperate, and not intermeddling in matters of State, THE KING WILL BE 
NOTE.  MUCH OFFENDED.  
Thus much for this Book of Sancta Clara, and the Author of it.  
The fifth Evidence we shall pitch upon, to prove a design to reconcile and reduce us back to Rome, is the Popes and his Agents promises, tenders of Cardinal's Caps and Places to some prime English men, and to this Archbishop himself in particular; the end whereof could be no other, but to enthrall us again to the superstitious jurisdiction of the Papal See.  
The first proffer we find of a Cardinal's Cap made to any English Prelate since the Reformation, was to this Archbishop, who thus records the time and manner thereof with his own hand in his Diary.  
Aug. 4. 1633. Sunday, news came to Court of the Lord Archbishop of Canterbury's death, and the King RESOLVED PRESENTLY to give it me, which he did. Aug. 6. That very morning at Greenwich, there came one to me seriously, and THAT AVOWED 
NOTE.  ABILITY TO PERFORM IT, AND OFFERED ME TO BE A CARDINAL. I went presently to the King and acquainted him both with the thing and person.  
It is very considerable that Master Anthony Mildmay deposed, that Con the Pope's Nuncio, told him at Rome before Archbishop Abbot's death, that Bishop Laud should succeed him, and that he would be more favourable to the Catholics then Abbot. By which it appears, that Bishop Laud was long before Abbot's death designed to the place, if not at the solicitation, yet at least by the approbation of the Roman party: No sooner comes news to Court of Archbishop Abbot's death, but the King presently resolves, that Bishop Laud should succeed him; and no sooner is this known at Court, but that very morning (as himself records) he is thus seriously offered to be a Cardinal, by one who avowed ability to perform it; and that at Greenwich in the Kings own Court. Who it was that made this offer, were worth the discovery, but this mystery he couceales; The Plot against the King, discovered to him by Habernfield, informs us, 
* See Rome's Masterpiece, page, 116.  That Con the Pope's Nuncio had a command to offer A CARDINAL'S CAP TO THE ARCHBISHOP, in the name of the Pope of Rome, and that he should allure him also, with greater promises; but this first offer was before Con's arrival here. Were the person an English Subject, of what rank soever, this proffer of his to to revive this popish dignity of a Cardinal among us, and to receive it from the Pope's exploded forraigue power (which drew 
a Master Fox his Acts and Monuments, old Editum, p. 741. Sir Ed: Cooks 4. Inst. p. 89, 90, etc.  Cardinal Woolsey into a Praemunire, if not under the guilt of high Treason, though this honour was procured him, not only by King Henry the 8th his assent, but solicitation) deserved the severest exemplary punishment, especially since it tended to engage the Primate and Metropolitan of all England,, most obliged by his place and office, against all Popish power, offices, superstitious doctrines, to submit unto them, and become the Pope's sworn vassal: If the Popes own Nuncio [Panzani] which is probable, or any other foreign Agent, the affront had been so great both to the Archbishop's person, place (had he been cordial to our Church, our Religion, being both a Privy Counsellor, the King's grand favourite, and he who steered our Church's helm) to the honour of our Church, Religion, of the King himself and his Royal Court, that it could not patiently be put up or pretermitted without some eminent satisfaction: But be the person one or other, certain it is, he was never once questioned or molested by the Archbishop for this proffer, who took it so well at the party's hands, or rejected it so coldly, that on the 17. day of the same Month, he had a second serious offer made to him of the selfsame dignity, (most probably by the same person) which himself thus Registereth in his Diary.  
Aug. 17. 1633. Saturday, I had A SERIOUS OFFER MADE ME AGAIN 
NOTE:  TO BE A CARDINAL: I was then from Court, but so soon as I came thither, (which was August 21) I acquainted his Majesty with it: But my answer again was, that somewhat dwelled within me, which would not suffer that, till Rome were other than it is.  
What it was that dwelled within him (which made him not absolutely, but for the present only, to refuse this offer till Rome was other than it is) we may learn from Sir Hen. Mildmay's, Mr. Anth. Mildmay's, & Mr. Challoner's depositions forementioned, 
Here p. 412. to 416.  and his own Reply to Fisher, pag. 171. to wit, an ambitious, Papal spirit; he would (like his worthy Predecessor, Saint 
b Guil. Malms. de Gestis Pont. Ang. l. 1. p. 223 Eadmerus, Cap grave. Antiquitates Ecclesiae Brit. and Godwin in his Life.  Anselm, so he styles him) be both in Title and Jurisdiction, Papa alterius Orbis, Pope of our British world, and Universal Patriarch of all the Churches within his Majesty's Realms and Dominions; which Rome, as it then was, and the Jesuitical party there (as these witnesses have deposed) distiked and would not suffer; and for this cause only he refused this dignity, which would have more enthralled him to the Popes and Rome's jurisdiction (not to their Religion) than his ambitious spirit could well brook.  
This double, serious proffer of a Romish Cardinalship to the Archbishop, is an infallible Argument; First, that the Pope and his Conclave at Rome, had an extraordinary good opinion of his favour, his good affection to Popery and their Antichristian Church, else they would not have proffered him such a dignity, incompatible to any Protestant English Prelate: Secondly, that they deemed him the aptest, activest Instrument to reconcile and reunite us to Rome of all other, in respect of his favour at Court, power with the King, and inclination to Popery (as Sir Henry Mildmay, Master Anthony Mildmay, Master chaloner have attested;) therefore they would honour him with a Cardinal's Hat, to the end, that as his Predecessor Cardinal Poole, Archbishop of Canterbury (the last English Cardinal of any of our Prelates) reconciled our revolted Kingdom to Rome in Queen Mary's days, as appeareth at large by the Statute of 1. & 2. Phil. & Mary, ch. 8. So he invested with the same Papal dignity, and fitting in the selfsame See, might once more as easily reduce us to the bosom of the Roman Church in the days of this Queen Mary, (as Popish as the former) as he did then.  
As this Archbishop, so Master Walter Montague, not long after, had good hopes given him at Rome to be made a Cardinal, as the Archbishop himself was informed by Mr. Middleton's forecited Letter; which dignity he should have lately received thence, had he not been imprisoned (if Sir 
c See A Necessary Introduction, etc. p. 143. 253, 254  Kenelm Digbies Letter may be credited) to help on this work of our reducement to Rome; yea, the discovery of 
d See Rome's Masterpiece, p. 24.  Andrea's ab Habernfield to the Archbishop, informs both him and ns, That one of Endymion Porters Sons of the Bedchamber (now in arms against the Parliament) was promised a Cardinal's Hat, if this design succeeded well, and that Sir Kenelm Digby, Master Walter Montague, and other active Instruments who promoted that design among us, attended the sixteen Cardinal's Caps that were vacant, which were therefore detained vacant for some years, to impose a vain hope on those who expected them; And Master Widford in his Letters from Rome to Secretary Windebank Novemb. 10. 1640. informs him, that Master Somerset and Master Brudenell were come to Florence, aiming at our English Cardinals Caps, which then, by reason of the Pope's Catarrh, were like to be disposed of. All which particulars are a most clear demonstration of the Pope and his Conclaves endeavours to reduce us back to Rome, and of this Archbishop's privity to, if not assistance in it.  
The sixth Evidence we shall mention to prove the Archbishops, not only intelligence of, but compliance with the Popes and his Instruments Plots and proceedings to usher in Popery, and reduce our Kingdoms to the Antichristian Religion and Church of Rome, is his conusance and furtherance of this their design in Ireland, which we shall thus demonstrate. The House of Commons June 11. 1628. presented a Remonstrance to the King, concerning the extraordinary increase and growth of Popery, of Papists both in England and Ireland, and the extraordinary favour which they found from some great persons in his Court; wherein they had this notable clause concerning Ireland.  
IT doth not a little also increase our dangers and fears this way, to understand the miserable condition of your Kingdom of Ireland, where without control the Popish Religion is openly professed and practised in every part thereof, Popish jurisdiction being generally exercised 
NOTE.  and avowed; Monasteries, Nunneries, and other superstitious houses newly erected, re-edified, replenished with men and women of several Orders, and in a plentiful manner maintained in Dublin, and most of the great Towns, and divers other places of that Kingdom: Which (of what ill consequence it may prove) if not seasonably repressed, we leave to your Majesty's wisdom to judge: But most heartily beseech you (as we assure ourselves you 
NOTE.  do) to lay the serious consideration thereof to your Royal, pious heart, AND THAT SOME TIMELY COURSE MAY BE TAKEN FOR REDRESS HEREIN.  
Had this pious, prudent, timely advice been then hearkened to, and followed to purpose, it might no doubt (through God's concurrence with it) have prevented that horrid Rebellion, those bloody Massacres of some hundred thousands of poor English Protestants in, and devastation of that distressed Kingdom, which have broken forth and been perpetrated there of late, almost to the utter extirpation of the English and Irish Protestants, the ruin of that Kingdom, and infinite loss, yea eminent danger of this our Realm to boot.  
But this Popish Prelate, though he then certainly knew this Remonstrance to be most true, out of an inveterate hatred to the Parliament, and a desire to promote the Catholics designs there, instead of persuading his Majesty to hearken to this true information and wholesome advice of his faithful Commons, drew up a most pernicious malapert Answer, with his own hand, in his Majesty's name, against this Remonstrance, which he presented to his Majesty; wherein he incensed him against the Commons, charging them not only with misinforming, but traducing his Majesty's government by this clause concerning Ireland, in this dishonourable language, produced and read under his own hand out of the Original draught, attested by Master Prynne.  
FOR Ireland, We think in case of Religion, 'tis not worse than Queen Elizabeth left it, and for other affairs, 'tis as good as we found it, nay perhaps better; and We take it a great disparagement of Our government that it should be urged, that new Monasteries, Nunneries, and other superstitious houses are erected and replenished in Dublin, and other great 
NOTE.  Towns in this Our Kingdom; for we assure Ourselves, Our Deputy and Our Counsel there will not suffer God and Our government so to be dishonoured, but We should have had some account of it from them; and We may not endure thus to have Our good People misled with shows.  
Which in plain terms is but a giving the House of Commons the Lie, and a slandering of them as false Informers, both to the King and people: By which wicked practice, their Remonstrance was rejected as a slanderous Libel, and their Council not pursued; the doleful effects whereof, we now experimentally feel and rue. That this Prelate when he made this Answer, certainly knew of the grand increase of the Papists in Ireland, and that they had then upon the matter obtained a public toleration, will appear by a paper found in his Study, (produced at the Bar,) thus endorsed with this Archbishops own hand, 1626. The Bishops of Ireland about a Toleration feared.  

The Judgement of the Archbishops and Bishops of Ireland, concerning toleration of the Papish Religion, by public Protestation.  
THE Religion of Papists is Superstitious and Idolatrous, their Faith and Doctrine erroneous and heretical, their Church (in respect of both) Apostatical; to give them therefore a toleration of Religion, or to consent that they may-freely exercise their Religion, and profess their Faith and Doctrine, is a grievous sin, and that in two respects: First, it is to make ourselves accessary to their superstitious Idolaries, Heresies, and in a word, to all the abominations of popery; but also (which is a consequent of the former) to the perdition of the seduced people, which perish in the deluge of the Catholic Apostasy. Secondly, to grant them a toleration in respect of any money to be given, or contribution to be made by them, is to set Religion to sale, and with it the souls of the people whom Christ our Saviour hath redeemed with his most precious blood: And as it is a great sin, so it is a matter of most dangerous consequence, the consideration whereof we leave to the wise and juditions, beseeching the zealous God of truth to make those who are in authority zealous of God's glory, and of the advancement of true Religion, zealous, resolute and courageous against all Popery, Superstition and Idolatry.   
There were likely to be granted to the Papists in Ireland many privileges, and withal, a toleration for their Religion, in the consideration of the payment of a great sum of money. This Easter term 1626. there was a great meeting of all the chiefest of the whole Kingdom, and the Archbishops and Bishops, etc. and it was likely to be concluded: Doctor D●wanm Bishop of London-Derry April 11. preached at Dublin before the Lord Deputy and the State; his Text was Luke 1. at the 79. In the midst of his Sermon he openly read this Protestation above written, subscribed by the Archbishops and Bishops of Ireland, and at the end, he boldly said, And let all the people say, Amen. And suddenly all the whole Church almost shook with the sound that their loud Amen made, etc. The Lord Deputy called from the Bishop of Derry a Copy both of his Sermon and Protestation to send to the King: The learned and courageous Bishop gave this Answer, that there was nothing he either spoke or read, in the Pulpit, but he would willingly justify it before his Majesty, and feared not who read or saw it: So now by God's mercy nothing may yet be done, or will be, till the Lord Deputy hear from the King.  
That this information of the Commons to his Majesty, was then most true, real, and that this Bishop knew it to be so in every particular, we shall manifest by this printed Proclamation, found in his Study, thus endorsed with his own hand, not long after his Answer to the Commons Remonstrance: April 1. 1629. A Proclamation concerning the growth of Popery in Ireland, etc. which was read as followeth:  

By the Lord DEPUTY and COUNSELL. Henry Falkland:  
FOrasmuch as We cannot but take notice, that the late intermission of legal proceedings against popish pretended or titulary Archbishops, Bishops, Abbots, Deans, Vicar's general, Jesuits, Friars, and others of that sort, that derive their pretended Authority and Orders from the See of Rome, hath bred such an extraordinary insolence and presumption in them, as that they have dared here of late, not only to assemble themselves in public places, to celebrate their superstitious services in all parts of this Kingdom, but also have erected houses and buildings called public Oratories, Colleges, Masse-houses, and convents 
NOTE.  of Friars, Monks and Nuns, in the eye and open view of the State and elsewhere, and do frequently exercise jurisdiction against his Majesty's Subjects, by authority derived from the See of Rome, and (by colour of teaching and keeping Schools in their pretended Monasteries and Colleges) do train up the youth of this Kingdom in their superstitious Religion, to the great derogation and contempt of his Majesty's regal power and authority, and great offence of many of his Majesty's good Subjects, contrary to the Laws, and Ecclesiastical government of this Kingdom, and the impoverishment of his Majesty's Subjects in the same.  
These are therefore to will and require, and in his Majesty's name, straightly to charge and command all, and all manner such pretended or titulary Archbishops, Bishops, Deans, Vicar's general, Arch-deacons and others, deriving any pretended authority, power or jurisdiction from the See of Rome, that they and every of them forbear from henceforth to exercise any such power, jurisdiction or authority within this Kingdom, and that all such Abbots, Pryors, Jesuits, Friars, Munks, Nuns, and others of that sort, as aforesaid, do forthwith break up their Convents in all houses of Friars, Colleges, Monasteries, and other places wheresoever they are, or shall be conventually or collegiatly assembled together within this Kingdom, and to relinquish the same, and to disperse and separate themselves.  
And that all and every of the Orders before named, and other Priests whatsoever, do from henceforth forbear to preach, teach or celebrate their Service in any Church, chapel, or other public Oratory, or public place, or to teach any School in any place or places whatsoever within this Kingdom.  
And We do further straightly charge and command all and singular the owners of such houses of Friars, Colleges, Monasteries, Schools, Oratories, Masse-houses and Nunneries, that they and every of them respectively in default of the persons before named, their voluntary relinquishing of the said houses of Friars, Colleges, Monasteries, Schools, Oratories, Masse-houses and Nunneries, do forthwith expel and thrust forth all and singular such Friars, Jesuits and other Monastical persons out of the same, and to convert the same to other more lawful uses, upon pain to have their said houses seized to his Majesty's use, and both the one and the other to be proceeded against for their unlawful assemblies, and maintenance of such unlawful Conventicles and corrupt nurture of children, in the severest manner that by the Laws and Statutes of this Kingdom and Ecclesiastical government of the same may be had or extended, whereof they and every of them are to take notice, and to field due obedience thereunto, as they and every of them will avoid his Majesty's high indignation, and the consequence thereof.  
Given at his Majesty's Castle of Dublin, the first day of April, 1629. 

Adam Loftus Canc.  
T. Baltinglasse.  
Wil Parsons.  
Ja. Armachanus.  
R. Dillon.  
Rich. Bolton.  
Hen. Valentia.  
Ant. Midensis.  
Dud. Norton.  
Mo●re.  
Hen. Docwra.  
Ad. Loftus.     
Here we have a confitentem, reum the Bi. himself under his own handwriting endorsed on this Proclamation, justifying the Parlia. Remonstrance to be true, and his Answer to it a malicious slander, to advance the Papists designs: After which he had further intelligence from time to time, by several Letters and Papers out of Ireland (
e A Necessary Introduction, etc. p. 100 to 119.  elsewhere published at large) of the dangerous growth, increase and insolences of the Papists there, notwithstanding this Proclamation, and that there was a popish Hierarchy there exercised and University erected without control: We shall instance only in two remarkable Letters, written to him from Doctor Beadle, Bishop of Kilmore and Ardagh, found in his Study, endorsed with his own hand, and read at the Lords Bar.  
The first of them he thus endorseth, April 1. 1630. From Doctor Beadle, Lord Bishop of Kilmore and Ardagh, about the state of the Church in his Diocese, and the Papists in Ireland: Who writes thus thereof:  
Right Reverend Father, my Honourable good Lord:  
SInce my coming to this place, which was a little before Michaelmas (till which time the settling of the State of the College, and my Lord Primates visitation deferred my consecration) I have not been unmindful of your Lordship's commands, to advertise you, as my experience should inform, of the state of this Church; which I shall now the better do, because I have been about my Dioceses, and can set down out of my knowledge and view, what I shall relate, and shortly, to speak much ill matter in a few words, it is very miserable: The Cathedral Church of Ardagh, one of the most ancient in Ireland, and said to be built by Saint Patrick, together with the Bishop's house there, down to the ground: the Church here built, but without Bell or Steeple, Font or Chalice; The Parish Churches all in a manner reigned or unroofed and unrepaired; the people, saving a few British planters here and there (which are not the tenth part of the remnant) obstinate Recusants; a Popish Clergy more numerous by far than we, and in the full exercise of all jurisdiction Ecclesiastical, by their Vicars-generall and Officials; who are so confident, as they excommunicate those that come to our Courts, even in Matrimonial causes, which affront hath been offered myself by the popish Primates Vicar-general, for which I have begun a process against him; the Primate himself lives in my Parish, within two mile of my 
NOTE.  house, the Bishop in mother part of my Diocese farther off: every Parish hath his Priest, and some two or three apiece, and so their Masse-houses also; in some places Mass is said in the Churches; Friars there are in divers places, who go about, though not in their habit, and by their importunate begging empoverish the people: Who indeed are generally very poor, as from that cause, so from their paying double Tithes to their own Clergy and ours, from the d●●th of Corn, and the death of their Cattle these late years, which the 〈◊〉 to their soldiers and their agents, and which they forget not to reckon among other causes, the appression of the Court Ecclesiastiasticall; which in very truth any Lord I cannot excuse, and do seek to reform.  
For our own, there are some seven or eight Ministers in each Diocese, of good sufficiency, and (which is no small cause of the continuance of the people in popery still) English which have not the tongue of the people, nor can perform any divine offices, or converse with them, and which hold many of them two, three, four, or more Vicarages apiece; even the Clerkships themselves are in like manner conferred upon the English, and sometimes two or three or more upon one man, and ordinarily bought and sold, or let to farm, etc. His Majesty is now with the greatest part of this Country, as to their hearts, consciences, King, but at the 
NOTE.  Pope's discretion, etc.  
Your Lordship's most obliged servant in Christ Jesus, WILL. KILMORE and ARDREN Kilmore the 1. of April 1630.  
His second Letter to the Lord Deputy of Ireland about the maintenance of the Army and the Cavan Petition, which he sent enclosed in an other Letter to the Archbishop, is somewhat more full and observable, wherein there is this memorable passage concerning the increase and insolences of the Papists in Ireland; which Letter he received thence Decemb. 4. 1633.  
Right Honourable my good Lord, etc.  
IN the midst of these thoughts, I have been advertised from an honourable friend in England, that I am accused to his Majesty, to have opposed his service, and that my hand, with two other Bishops only, was to a writing, touching the moneys to be levied on the Papists here, for maintenance of the men of war, etc. Indeed if I should have had such ad intention, this had been not only to oppose the service of his Majesty, but to expose with the public peace, mine own neck to the s●eans of the Romish Cutthroats: I that know that in this Kingdom of his Majesty, the Pope hath another Kingdom far greater in number, and as I have heretofore signified to the Lords Justices and Counsel (which is also since justified by 
NOTE:  themselves in print) constantly guided and directed by the Order of the new Congregation, de propaganda side, lately erected at Rome, transmitted by the means of the Pope's Nuntioes residing at Brussels or Paris, that the Pope hath here a Clergy, if I may guess by my own Diocese, double in number to us, the heads whereof are by corporal Oath bound to him, to maintain him and his Regalities, contra omnem hominem, and to execute his Mandates to the utmost of their forces, which accordingly they do, styling themselves in print, Ego N. Dei, etc. Apostolicae Sedis gratia Episcopus Fermien, & Ossorien, etc. I that know there is in this Kingdom, for the moulding of the people to the Pope's obedience, a rabble of irregular Regulars, commonly younger Brothers of good houses, who are grown to that insolency, a● to advance themselves to be Members of the Ecclesiastical Hierarchy, in better rank than Priests, in so much as the censure of the Sorbon is fain to be implored to curb them, which yet is called in again, so tender is the Pope of his own Creatures: I that know that his Holiness hath erected a new University at Dublin, to confrant his Majesty's College there, and to br●ed up the youth of this Kingdom to his devotion; of which University 
NOTE.  one Paul Harris, the Author of that infamous Libel which was put forth in print against the Lord Armaths Wansted Sermon, styleth himself in print to be Deane: I that know and have given advertisement to the State, that these Regulars dare erect new Fryeries in the Country, since the dissolving of those in the Cities that they have brought the people to such a sottish senselessness, as they care not to learn the Commandments; as God himself spoke and writ them, but they flock in great members to the preaching of new superstitious and detestable doctrines, such as their own Priests are ashamed of, and at these they levy collections, three, four, five, six pound at a Sermon: Shortly, I that know that these Regulars and this Clergy have at a general meeting, like to a Synod, as themselves style it, holden at Drogheda, decreed, that it is not lawful to take the Oath of Allegiance, and if they be constant to their own doctrine, do account his Majesty in their hearts to be King, but at the Pope's discretion. In 
NOTE.  this estate of this Kingdom, to think the bridle of the Army may be taken away, it should be the thought, not of a brainsick, but brainless man, etc.  
The day of our deliverance from the popish Powder-plot.  
Your Lordships in all duty, WILLIAM KILMORE.  
By these two Letters, it is most apparent, that this Arch-Prelat was from time to time acquainted with the extraordinary increase and insufferable insolences of the Papists in Ireland, as likewise of their popish Archbishops and Bishops audacious proceedings in that Kingdom, which he was more fully informed of by two printed papers; (scent to him by Archbishop Usher) the one in Latin, the other in English, found in his Study; endorsed thus with his Secretary Dells hand, May 3. 1632. Protestations of the Secular Priests in Ireland, against Thomas Fleming Archbishop of Dublin; one whereof was read at the Lord's Bar.  

To all the most Illustrious Archbishops and Bishops of Ireland, but more particularly to those of the Province of Dublin, their honourable Lords, David Bishop of Ossory, John of Fernes, Rosse of Kildare, and Matthew Vicar Apostolical of Lagblem.  
MOST Illustrious Lords and Reverend Bishops, the Priests of Dublin make their complaint before you, that the most Illustrious Archbishop of Dublin, Thomas Fleming, of the Order of Saint Francis, without alleging my cause against them, only for his will and at his pleasure, useth to exile and banish Priests out of his Diocese: and they protest that in so doing, he exerciseth a tyranny over the Clergy, contrary to the Canons of holy Church, and the Laws and Statutes of this Kingdom.  
Most Illustrious Lords and Reverend Fathers in Christ, the aforesaid Priests do make their complaints, that the same most Illustrious Archbishop of Dublin, Thomas Fleming, of the Order of Saint Francis, though humbly sought unto, and desired, doth refuse to do them justice in their causes, neither yet will be permit the Clergy to follow their actions merely civil before the Magistrate, contrary to the received customs of this kingdom, from the first conversion of this Nation; & they protest that in so doing, be exerciseth a tyranny over the Clergy, contrary unto the Canons of the Church, and the Laws and Statutes of this Kingdom, etc.  
Most Illustrious Lords and Reverend Fathers in Christ, the aforesaid Priests do complain, that the Illustrious Archbishop of Dublin, Thomas Fleming, of the Order of Saint Francis, is accustomed to answer the Clergy, complaining of their grievances to him, If I do you wrong, you may go to Rome to complain: In the mean time, reporting himself so powerful in the Court of Rome, that be fears no adversary: And of this that reverend Priest, Father Patrick Ca●ill, Doctor of Divinity, had experience, who for a year treating of his injuries and grievances done unto himby the Archbishop of Dublin, could by no means prevail once to be admitted to the presence and audience of the most eminent Cardinal 
NOTE.  Ludovifius, Vicechancellor of Rome; which Cardinal notwithstanding is given by his Holiness unto the Irish, at the only Patron and Protector of the Irish Nation: These things we may remember with grief, but amend them we cannot; but we profess before Almighty God, his Holiness, and all faithful people, that this is nothing else but to tyrannize over the Clergy, to the dishonour of the Church, and no small contempt to the See Apostolic.  
For which and other causes besides to be alleged, and in their due time and place to be proved against the above named Thomas Fleming, of the Order of Saint Francis, we the aforesaid Priests, and hereafter to be named, do set before your eyes, most Illustrious and reverend Lords, these our grievances, as meet and honourable witnesses of this our deed, writing and public instrument, and as far as is possible and lawful for us by the Canons of holy Church, declining the jurisdiction of our aforesaid Ordinary by this our present writing, and from this time forth we appeal unto the See Apostolic, from all Ecclesiastical censures hereafter to be inflicted upon us by the same Illustrious Archbishop, Thomas Fleming, of the Order of Saint Francis; and in the mean time, providing for our innocency and safety, (according to the example of Saint Paul, and Saint Athanasius) we do invocate the aid of the secular arm for our present remedy, against the aforesaid Illustrious Archbishop Thomas Fleming, of the Order of Saint Francis, and all Regulars of what Order soever, as well Monks as begging Friars, Abettars, Counselors and Participants with him in the premises, as violators and contemners of all Laws divine and humane, and men by the Law excommuicate. Humbly beseeching your Lordships in the bowels of the Crucified, that you would be pleased to intimate with as much speed as may be, this our Protestation and Appeal unto the See Apostolic; and the God of peace and love, long preserve your Reverend Lordships in safety.  
Dated at Dublin, May the third, in the year of our Lord 1632. 

Peter caddel, Doctor of Divinity.  
Paul Harris pr. Deacon of the University of Dublin.     
From which Protestation, we may observe these considerable particulars:  
First, that the Papists in Ireland had their own popish Archbishops, Bishops and a Vicar Apostolical residing then amongst them, as the title and body of this Protestation manifests.  
Secondly, that their Archbishop Fleming had a popish Clergy under him, in his Province, and did exceedingly tyrannize over them, usurping jurisdiction even in temporal causes, and over the Kings own Courts among the Catholics of Ireland.  
Thirdly, that the popish Bishops in Ireland, did usually confer Orders, and exercise all Episcopal jurisdiction there.  
Fourthly, that they had a special Cardinal at Rome [Ludovifius] given by 
NOTE.  the Pope unto the Irish, as the only Patron and Protector of the Irish Nation.  
Fifthly, that they were grown extraordinary bold and insolent there, so as they openly published this their Protestation and Appeal in print, both in Latin and English, to all the world, and avowed it under their hands, subscribed to it.  
Sixthly, that they had then erected a popish University in Dublin itself, of which Paul Harris professeth himself Deacon (or Dean, as Bishop Beadle styles him. even in print.  
This Prelate, though he knew all this, yet for aught we find, he never took any severe course at all to prevent the increase and insolences of the popish Prelates, Priests, Friars, Papists there, but rather to foment them: For first, he promoted and sent over divers superstitious popish Clergymen thither, as young Mr. Croxton, Doctor Bramball (his principal Agent and Informer, Chaplain to the Lord Deputy) Master Chapple, and others, who set up sundry popish innovations, and brcohed popish Doctrines there, to the great encouragement of the Papists: Secondly, he sent over the Lord Wentworth (his grand instrument and confederace) to be Lord Deputy of that Kingdom, who extraordinarily favoured the popish party there, and at last proceeded so far, as to make use of them even in Parliament, to balance the Protestants, the better to conquer and enslave that Kingdom, even by Parliaments; witness this remarkable clause in A Duplicate of a Dispatch of this Lord Deputies to his Majesty Jan. 22. 1633. with this subscription: For my Lord's Grace of Canterbury; found in his private Study at Lambeth, thus endorsed with his own hand, Rec. Mar. 2. 1633. Comp. Ang. Reasons for the present calling of a Parliament in Ireland: Where thus he writes concerning the Parliament than intended to be there called.  
I Shall endeavoour that the lower House may be so composed, as that neither the Recusants, nor yet the Protestants shall appear considerably more one than the other, holding them as much as may be, upon an equal balance, for they will prove thus easier to govern, then if either party were absolute. Then would I in private discourse show the Recusant, That the contribution ending in December next, if your Majesty's Army were not employed some other way before, the twelve pence a Sunday must of necessity be exacted upon them: Show the Protestant, that your Majesty must not let go the 20000li. contribution; nor yet discontent the other in matter of Religion, till the Army were some way else certainly provided for, and convince them both, that the present quarterly payments are not so burdensome as they pretended them to be: And that by the graces they have had already more benefit than their money came to: Thus poising one by the other, which single might perchance prove more unhappy to deal with.  
With this Machiavillian policy, he then acquainted this Archbishop, and acaccordingly pursued it; which what desperate effects it hath of late produced in that Kingdom, by making the Irish Papists able to overmaster, and almost extirpate the English-Irish Protestants and their Religion there, we now experimentally feel to our greatest grief and danger.  
Neither did the Archbishop only approve this hellish policy of the Lord Deputy, but likewise in the late Scottish troubles, they both most desperately persuaded 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 
NOTE.  English, in regard the puritan party was so great, and beld correspondency with the Scots; which advice was held most dangerous and pernicious council by our Statesmen, as two: 
a A Necessary Introduction, etc. p. 170, 171, 170.  Jesuits G. T. (Talbot the Jesuit) and William Hewill, writ to their Father Superior at Paris●nne ●nne 28. 1631. as appears by their intercepted Letters, found among Secretary Windebanks sequestered papers.  
If any should object, than this Archbishop had no power or charge at all in Ireland to suppress 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 Counsel Table there, was like a Gorgon's head, to amaze all opposites, and strike them mute, or into a shaking fit, as the Primate of Armagh informed him in two several 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 Theatre 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 designs and studious endeavour to reconcile us to Rome, and our domestic compliance therewith, is the Pope's sending of divers Nuntioes successively from Rome into England (a thing never formerly heard of since the Reformation) who kept their residence, and were entertained as Nuntioes to him in London, Westminster, had frequent access to Court, and held correspondency with divers of our Nobility; more especially with Secret. Windebank and Bishop Montague, 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 Nuntioes was Gregorio Panzani, who arrived at London Decem. 
See A Necessary Introduction, etc. pag. 141, 142, 143, to 146. 209. to 218. The Pope's Nuncio. Rome's Masterpiece. The Pope's Breve.  25. 1634. where he was received, welcomed, treated with both by King and Queen; who continuing here till the year 1636. and then returning, Signior Georgio Con, a Scot, (who departed from Rome towards England May 20. 1636.) arrived here about the end of that month, bringing a great Breve, and many Relics of Saints, Medals, and pieces of gold and silver, with the Pope's 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 near the New Exchange. He after three years and two months stay here in England, aspiring to a Cardinal's 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, wherein were many complaints against him, about July 1641. as we have elsewhere manifested: And as the Pope had his Nuncio's here, so had we our reciprocal Agents at Rome: The first of them was Master Walter Montague, 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 own papers, endorsed by himself.  
The eighth particular, is the Popes and his Congreations, de Propaganda side, a● Rome, sending over infinite swarms of Seminary Priests, Jesuits, Friars of all sorts into England, to seduce us; their erecting of a popish Hierarchy, societies of Jesuits, Monasteries of Monks, Nuns, and other popish Locusts secretly among us, and holding a general Counsel at London, whereof Con the Pope's Nuncio was Precedent; to raise arms, forces, moneys against the Scots, to advance the Catholics cause; all which we have elsewhere related, proved at large, and was very well know to this Prelate, by the manifold Remonstrances, Petitions of the Parliament, against this dangerous increase 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 traitorously and wickedly combine, confederate with them to the utmost of his wit and power, to advance, accomplish this their design and project by sundry Jesuitical practices; 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, Chapels, Universities, by inches and degrees, one after another, Altars, Images, Crucifixes, Tapers, Copes, consecrated Basins, Altar-clothes, bowing to Altars, Popish consecrations of Churches, Chapels, Churchyards, 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 Tenants 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, authorise, maintain, confirm, both in Pulpit and Press, divers erroneous positions, contrary to the general strain and tenant of our own and foreign 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 publicly maintained in the High Commission at Doctor Bastwicks' censure, as Master Burton and Master Lane a Minister deposed: Thirdly, that the Religion of Papists and Protestants is one and the same: Fourthly, that men may be saved in the Church of Rome and Romish Religion, & therefore we need not pray for any Papists conversion, no not for the Queens, which he specially prohibited, and questioned those who thus prayed for her: Fifthly, that the Pope is not Antichrist, nor aught to have this title given him, which he expunged both out of the public Books of our Church, and private men's impressions: Sixtly, that the Pope is supreme head of the Church, the first and greatest Patriarch; and to make this doctrine pass more current, he suffered the Pope's own Titles of, Sanctitatis Vestrae Sanctissime Pater, Spiritus Sancti effusissime plenus; Optimus Maximusque in terris: Ille quo rectior non-stat Regula, quo Prior est corrigenda Religio; to be attributed to him successively in sundry Letters from the University of Oxford, Master Croxton and others without control; and proclaims himself a Patriarch, in his own book against Fisher, pag. 171. Seventhly, his own Chaplain Doctor Bray, by his special direction, in two Books of Doctor pocklington's, severally printed, and reprinted with authority, proclaimed, that he derived his lineal succession and Episcopacy from Pope Gregory and Saint Peter's Chair at Rome, and that our Church was miserable if he could not do so; which Doctor Heylen, by his special command, seconded in print; which Bishop Montague thus trebles in his Originum Ecclesiasticarum; Tomi Priorus, pars posterior, pag. 465. In Pontificali, seu libro quam vocamus Ordinationum, Episcopus, (AB AUGUSTINO LEGITIME DERIVATA SUCCESSIONE, ET GREGORIO ROMANO DEDUCTUS) Sacros Ordines secundum veteris Ecclesiae Cannores conferens, Ordinandum Sacerdotem, sic affatur, Accipe Spiritum Sanctum, etc. Deriving not only this Archbishop, but all our other Bishop's successions and Episcopacy from Augustine the Monk, and Pope Gregory of Rome; a goodly Romish pedigree to be much insisted on directly reducing us back to Rome, from whence it was derived, as to our Mother Church.  
Fourthly, he with his Instruments and Chaplains, vented, authorised not only in the Pulpit, but Press, all manner of popish erroneous doctrines, never heard amongst us in former years, comprising the whole body of Papistry, of purpose to reduce us back to Rome; the particulars whereof you have heard, refusing, suppressing orthodox Books, written against popish errors, and purging the chiefest passages against the Church, Pope, priests, Jesuits and errors of Rome out of all old reprinted and new licenced books, before they could pass the Press, as we have abundantly proved, inserting popish pictures, and a popish Index into our very Bibles, the more easily to seduce men to Popery.  
Fiftly, he advanced the most corrupt, popish, superstitious persons of all sorts, to Bishoprics, Deaneries, Prebendaries, Headships of houses in the University, Chaplains to the King and Prince, and the greatest Benefices; suppressed, silenced, deprived, censured, banished the most zealous preaching orthodox Ministers in all places, and kept them from preferment, the better to facilitate and effect this design.  
Sixthly, he caused sundry books tending to Reconciliation of us to Rome, to be printed and published, especially Bishop Mountague's Appeal, and other Books since, of which Sancta Clara took special notice, and made bold to proclaim a peace and reconciliation in most points between us.  
Seventhly, he suppressed all Lectures and afternoon Sermons on the Lord's day in most places, that the people through ignorance might be more easily seduced; and instead of strict sanctification of the Lords day, the principal means of increasing piety, knowledge, and keeping men off from popery and profaneness, he caused a new Declaration to be printed and published in his Majesty's name, for the use of profane sports and pastimes even on Gods own day, and under pretext thereof, caused hundreds of our most conscientious Ministers, (whom otherwise he could not tax or quarrel,) to be silenced, suspended, imprisoned, yea, driven out of the Realm to foreign Countries and Plantations, that so these grand obstructions of our reconciliation with Rome being removed we might without any great difficulty or opposition be reduced, reconciled to her; and lest any impediment should arise to cross this Unity from the Dutch, French, or Walloon Churches in our Realms, not any ways poisoned with his popish drugs and Romish innovations, he attempted their extirpation too, and had almost effected it: All which particulars we have already proved.  
We shall now proceed to some further evidence, manifesting his compliancy, intelligence and concurrence with the Pope and his Instruments in this hellish plot; what evidence of this kind, common fame and report, both at home, at Rome, and elsewhere hath given in against him, Sir Henry Mildmay, Master Anthony Mildmay, Master chaloner and others have already attested: what real evidence we have yet remaining, to make good this fame, we shall now produce.  
It had been too gross, too palpable an oversight in such a politician as this Archbishop was reputed, and very prejudicial to his designs, considering the place he sustained, his pretended profession of the Protestant Religion, his dislike of Rome, and the many vigilant eyes that were continually fixed on his actions, to have held any open or immediate intelligence with the Pope, or his known Agents here, and therefore it can not reasonably be expected from us to produce direct proofs of any such gross intelligence; what than he could not act publicly and immediately in person, he contrived to effect more courtly and mediately by fitting instruments, who held strict correspondence with the Roman Pontife and his Negotiators. The two trustiest persons he could call out for such a purpose, were Master Francis Windebank, a lay man, and Richard Montague a Divine, who had other associates joined with them to accomplish this reducement: To enable them the better to carry on this work with more advantage to the Catholic cause, he procured Montague (in despite of several Parliaments opposition) to be made a Bishop, heaped sundry preferments on him in our Church (of which he so ill deserved) as we have already proved, and shall not here insist on: As for Windebank, he advanced him to one of the greatest places of trust and secrecy in the Kingdom, making him a principal Secretary of State to his Majesty, which he thus expresseth with his own hand in his Diary: June 15. 1632. Master Fancis Windebank, MY OLD FRIEND, was sworn Secretary 
His old, ancientest and most loving friend, as he terms him in his Diary. Novemb. 24. 1625. Aug. 1629. June 16 1632.  of State, WHICH PLACE I OBTAINED FOR HIM of my gracious Master King CHARLES; so that he was a creature of his own advancing. No sooner was he settled in this place of honour and trust, but he presently falls to his designed work; he protects, releaseth popish Priests, Jesuits, Friars, and held familiar correspondency with them, entertaining them in his house, Study, Coach, Garden, and feasting them at his Table; imprisons, molests, reviles the Messengers who by office, duty, were bound to apprehend them; suspends the execution of all penal laws against them and popish Recusants, by his Letters and Warrants of protection under the privy Signet; held familiar intelligence with Cardinal Barbarino and Panzani, Con, Rossetti, the Pope's Nuntioes, during their abode in England; sends two of his sons to Rome in their travels, where this Cardinal entertains them with all courtesy and respect for their Father's sake, and sends sundry Letters to Con from Rome in one of their Trunks; all which being largely proved and published to the world in 
b Rome's Masterpiece. The Popish Royal Favourite. A necessary Introduction to the Archbishop's trial. A necessary Introduction, p. 123, 124. the Royal popish Favourite, p. 18. to 33.  other Impressions, we shall but point at here.  
First, For Windebank's release of Priests and Jesuits, for which he was impeached by the Parliament, and fled the Kingdom, we have elsewhere given you a Catalogue of 27. Priests discharged by him out of prison, the Original Warrants for whose discharge we have ready to produce under his hand, and printed the Copies of them; we shall mention only one or two Warrants wherein this Archbishop concurred with Windebank in the release of two popish Priests from their prisons, though we never heard of such a favour extended by him to any Puritan or Zealot against Papists, whom he shut up close prisoners even in foreign parts, from Wives, Children, Friends, and all humane comforts.  
The first is a Warrant for the release of one Robert Hais, a Priest (so proved upon Oath by Master Thomas Mayo, a Pursuivant) dated 13. Decemb. 1633. the Original whereof under Seal was read:  
At Whitehall the 18. of December 1633. present.  
Lord Archbishop of Canterbury.  
Lord Cottington, etc.  
Archbishop of York, etc.  
Master Secretary Windebank.  
WHereas a Petition was this day presented to the Board, by Robert Hais, prisoner in the New-prison, showing, that the Petitioner is much impoverished in his estate by his long imprisonment, and is now grown so weak through infirmities, that unless by their Lordship's favour he may enjoy the benefit of fresh air for the recovery of his health, his life is in great danger; and therefore made humble suit to be discharged from prison (for preservation of his life aforesaid) upon good security, to attend the Board within ten days after notice in that behalf; Forasmuch as his Petition was recommended to the Board BY THE QUEENS MAJESTY; their Lordships do think fit, and order, that the said Hais (first giving good security, to attend the Board within ten days after notice given, as aforesaid) shall be discharged from his imprisonment, and enjoy his liberty, without molestation or trouble of any Messengers, or other his Majesty's Officers whatsoever; whereof the Keeper of the said prison, and all other whom it may concern, are to take notice.  
Ex. WIL BECHER.  
The second, is a Warrant for the enlarging of William Walgrave (deposed to be a dangerous seducing Priest, by Master Francis Newton) subscribed with the Archbishops own hand, and others; the Original whereof was produced.  
These are to will and command you to set at full liberty the person of William Walgrave formerly committed to your custody; and for your so doing, this shall be your sufficient Warrant. Dated at Star-chamber the last of January 1633.  
Wil Cant. R. Ebor, etc.  
Secondly, for Letters of grace and protection, granted by Windebank, under the Privy Signet, for the stay of all proceedings against Recusants, and suspension of penal Laws against them; there are multitudes of them printed by Authority of Parliament, in the Popish Royal Favourite, to which we shall remit the Reader.  
Thirdly, for his holding intelligence with the Pope's Nuntioes, Cardinal Barbarino, Jesuits, Priests, and dangerous Papists, with his sons resort to, and entertainment at Rome; we shall evidence it by these ensuing Letters, the Originals whereof under hand and seal, endorsed with Secretary Windebanks own hand, were produced and read at the Lords Bar.  
The first is a letter written from Rome itself from Gregorio Panzani (the Pope's first Nuncio sent thence into England,) dated May 31. 1637. wherein he returns hearty thanks to this Secretary, for the many favours he daily received from him whiles he was Nuncio in England, in behalf of the poor Catholics; makes mention of his Sons being entertainment at Rome, and Cardinal Barbarino his extraordinary commendations of them; the Original whereof was showed, written in Italian, and a true translated copy thereof (attested upon oath by one Master Godfrey) read in these ensuing words.  
Most Excellent Sir, Patron most honoured,  
I Would have contained myself from writing to your most illustrious Lordship, for fear of being some impediment, I knowing your many occupations; but I having heard from many persons, in particular by letters of Signior Francisco, sometimes my Secretary, the honourable mention that otherwhiles your most illustrious Lordship is wont to make of any person; and having also oftentimes understood 
NOTE.  from your most famous Signior Cavalier Hamilton, and from Father John the Benedictin, how much your most illustrious Lordship straineth yourself in favouring of me; I have been forced to commit this rude civility, taking in hand my Pen to give you trouble; I assure your most famous Lordship, that I live so much obliged to you, that 
NOTE.  I shall never be able to pretend to satisfy one and the least particle of that which I owe, seeing that during my abode in London, most rare were those days in which I did not receive from your most illustrious Lordship some grace in the behalf and favour of the poor Catholics. I must also congratulate myself with your most famous Lordship, concerning the most noble manners and behaviours of your Lordship's Sons, the which with their singular modesty, and other most laudable virtues, have gained such an opinion, amongst them that have known them in this Court, that I could never be able to express it, and the Lord Cardinal Barbarino, in particular cannot satiate himself in praising them; It grieves me not to have had the fortune to meet with them in this City, because willingly I would have attested my devotion towards your most famous Lordship; to the which, and to all your most illustrious Family, I rest, desiring eternal felicity from heaven; in the mean while I humbly entreat you to favour me with some Commandment, and I kiss your hands  
Your most illustrious Lordships most devoted and most obliged Servant, GREG: PANZANI. From Rome the 31. of May, 1637.  
This Letter is most full and punctual, to prove Secretary Windebanks intelligence and correspondence with Rome, the Pope and his Agents.  
The second is a Letter from Father Joseph (than a kind of Confessor to the French King, by whose special command it was, writ Confessor afterwards to our Queen, and one of the Capucines in Somerset-House) written from Paris in Italian to Secretary Windebank; the translation whereof into English by Master Godfrey (who attested the truth of it upon oath) was read as followeth:  
Most excellent Sir, My Patron most worshipful:  
I Should be too much wanting in my duty, if I did not render my most humble thanks to your Excellency, having after so many other favours conferred upon our 
NOTE.  Mission, received for a complete height the singular proof of your affection, in the delivery of our Fathers; I knowing with what love and care you were pleased to comply yourself in this work, the which besides the merit of charity, hath been most grateful to his most Christian Majesty, who in this doth with great satisfaction acknowledge the good will of his Majesty of great Britain, in the person of his Minister in these Occurrences, which he well polisheth: If in any occasion I can serve your Excellence, you shall find me most ready to render you proofs of my devotion and observance, beseeching you to continue the favourable effects of your benignity towards our Fathers: And with this I end, augurating unto you all complete felicity.  
Your Excellencies most devout, and most humble Servant in Christ Friar Joseph of Paris, Capucine. From Paris the 23. of Novemb. 1634.  
By this Letter it is evident, what a Professed Patron this Secretary was of popish Priests and Friars, and what correspondency he held with them.  
The third, is a Letter to Secretary Windebank from Father Phillips (the Queen's Confessor) to inform him of Sir William Hamiltons' departure from Paris towards Rome, where he resides as Our Agent to the Pope; and of Con the Pope's Nuntioes departure from Rome towards England; a pregnant evidence of his privity and compliancy with this Negotiation.  
Right Honourable,  
YEster night after your Honours departing from Hampton-Court, I received this enclosed: The Gentleman who sent it to me from Paris, writeth, that Sir William Hamilton departed from thence the third of June, that is our 24. of May, so that now he must be near unto Rome. He writeth also, that Signior Georgio G●●es, whom the Pope doth send to the Queen, was to depart from Rome about the twentieth of May; if he have heard of Sir William's hasty going, it may be he will stay till his arrival, which I could wish, because he both can and would help him better at the beginning then any other I know: I rest ever  
Your Honour's most humble and devoted Servant, R. PHILLIPS. From Hampton-Court the 9 of June 1636.  
The fourth, is a Letter of Master Thomas Windebank, writ to the Secretary his Father from Rome, thus endorsed with his own hand, 6. Septemb. 1626. Tom from Rome, recei. 22. our stile.  
SIR,  
MY most humble duty remembered, etc. In my last, of the sixth of this present, I have given an account of my arrival at Rome, and of the favour Sir William Hamilton was pleased to do me, to invite me to his house; this note, that he did it with so much earnestness, that I could not avoid the receiving of that honour: I have been to visit the Cardinal Barbarino, who having had notice of my arrival here, sent to visit me first: He is so obliging and courteous to all our Nation, 
NOTE.  that I the less wonder at the honour he doth me, to take notice of me, but I hope his favour will stay there; I see no reason I should think otherwise, etc.  
Your most obedient Son THO. WINDEBANK. Rome Sept. 10. stilo novo 1636.  
The fifth, is a Letter from his Son Tom from Rome, thus endorsed by the Secretary, Tom from Rome, Rec. 30. Sept. our stile. Wherein thus he writes:  
SIR,  
MY most humble duty remembered, etc. Sir William Hamilton hath been pleased to put so great an Obligation upon me, as to invite me to his house for the time that I am in Rome; I would very willingly have avoided the putting him to such an inconvenience, but he pressed it so far, that I could not refuse the receiving of that favour; the Cardinal Barbarino I understand HATH LONG EXPECTED ME HERE, having had notice of my being in Italy, and I am 
NOTE.  afraid, THAT OUT OF RESPECT TO YOU, he will put some honour upon me, but I will avoid all engagements, as much as with civility I may.  
Your most obedient Son THO. WINDEBANK. Rome Sept. 6. stilo novo 1636.  
These two Letters clearly manifest his Son's being, respect, and great entertainment at Rome, both by Sir William Hamilton, our popish Agent there, and Cardinal Barbarino.  
The sixth, is a Letter of his said Son, from Padua, thus endorsed by Master Secretary, 16. March 1637. Tom from Padua, Rec. 8. April our stile.  
SIR,  
I Gave advice in some of my former, of a Trunk I sent from Livorno, into England unto Master Richant, to be delivered unto you, but have not as yet received any news of the arrival of it: I sent not the keys, as not desirous it should be opened until my coming home, because few of the things in it are mine, but the CARDINAL BARBARINES TO MASTER CON, he told me there was no haste in the delivery of them, so that I might do it myself.  
Your most obedient Son, THO. WINDEBANK. Padua 26. March stilo no. 1637.  
Here his Son becomes an Instrument to convey popish Trinkets from Cardinal Barbarino at Rome, to Con the Pope's Nuncio then in England.  
The seventh is a Letter from the Lord Scudamore, to Secretary Windebank from Paris, informing him of a Statue sent from Cardinal Barbarino from Rome, to be transported to him into England.  
Right Honourable,  
HEre is come to Paris one Master Chambers, with the Statue from Cardinal Barbarino; another, the servant of him that made the Statue, coming along in company to take it forth, but no where upon any terms, till it be in England: Upon Monday next, Master Chambers intends to set forwards for Deep, etc.  
Your Honours to command, JOHN SCUDAMORE. Paris June 16. 1637.  
The eighth is a Letter written to him from his Son Christopher Windebank from Rome, informing this Secretary, how many Friends and Servants he had there, who much respected and honoured him for his sake; among others Panzani, who had been here a Nuncio, and Father John, (agent to the English Benedictines in Rome,) which he thus endorsed, Kit from Rome.  
Most dear Father,  
I Salute you, etc. especially not being in any place myself, where I am not looked upon by all those who profess themselves SERVANTS of your most Illustrious Honour: HERE IN ROME your most Illustrious Lordship hath 
NOTE.  many; amongst the which, Sir William Hamilton, Signior Gregorio Panzani, and Father John kiss your hands, etc.  
Your most obedient Son, CHRIST. WINDEBANK. From Rome the 15. of April 1639.  
If we compare these Letters with the forementioned Instructions of this Secretary to his Son Thomas at Paris, concerning Ludovicus â Sancta Maria, Franciscus de Sancta Clara his Book, and Father Leander, it is passed all controversy; that he held most strict and constant intelligence with the Pope, Cardinal Barbarino, the Pope's Nuncio's, Priests, Jesuits, and contributed all possible assistance to them in their confederacy of reducing us back to Rome.  
The reality whereof, and this Archbishop's cognizance of it, was thus attested to the Archbishop himself, by Andrea's ab Habernfield, and Sir William Bosel, in the Plot they sent him from the Hague, found in his chamber in the Tower, endorsed with his own hand.  
SEcretary Windebank, a most fierce Papist, is the most unfaithful to the King of all men, who not only betrays and reveals even the King's greatest secrets, but likewise communicates Counsels, by which the design may be best advanced: He at least thrice every week converseth with the Legate in nocturnal Conventicles, and reveals those things which he thinks fit to be known, for which end he hired a house near to the Legates house, whom he often resorts to through the Garden door, for by this vicinity, the meeting is facilitated; ●he said Secretary is bribed with gifts to the party of that conjured society, by whom he is sustained, that he may the more seriously execute his Office: He sent his Son to Rome, to insinuate himself into the Roman pontiff.  
For his committing Messengers to prison, until they should enter into bond never to persecute Priests or Jesuits more (an extraordinary good service of a pretended Protestant Secretary of State) you shall hear thereof anon, when we produce our Witnesses.  
By all these particulars, it is most evident, that this Secretary, (the Archbishop's old, and most intimate loving friend,) was advanced by him to this place of trust, to be a most pestilent treacherous instrument of protecting, enlarging, securing popish Priests, Jesuits, Friars, Papists, to hold familiar intelligence with the Pope's Cardinals, Nuncio's, Agents, to promote their dangerous designs upon us, and reduce us back to Rome; that the Archbishop knew he was such an one, and yet continued his intimacy and correspondency with him to promote the same designs.  
We shall now proceed a little further, and clearly evidence to your Lordships and the world, that the Archbishop held, not only remote & mediate correspondency with the Pope and his Agents by Bishop Montague, Windebank, and others of his Instruments, but even with most desperate popish Priests, Jesuits and Papists themselves; Not to instance in the Earl of Arundel and his Countess, Sir Kenelm Digby, Sir John Winter, and other laypapists, who were very active strenuous promoters of this Romish plot, at Habernfield's Discovery informs both the Archbishop himself and us, we shall nominate some professed Priests and Jesuits of note, with whom he had intelligence.  
Sancta Clara, as we have proved formerly under his own hand, was brought to him by Doctor Lindsey, who acquainted him with his Book of Reconciliation, before it was printed, and was with him afterwards some five or six times more, proffering him his Service to maintain Episcopacy to be Jure Divino.  
Monsieur Saint Giles, a most dangerous seducing Priest, though known to him to be such a one, was maintained by him sundry years together in the University of Oxford, where he had the free use of the Library, to instruct and seduce both the Doctors and Students there, & reduce them back to Rome, who were running too fast thither without such a spur to post them forwards, or Postilion to direct them in the way: This we have proved under his own hand, by the testimony of Master Brode, and if need be, we have Master Nixon, Master Godfrey, and one Father Cox a Benectine Priest, to attest it further on their Oaths.  
Sir Toby Matthew, a most dangerous seducing active Priest and Jesuit, was frequent with him at Lambeth, White-Hall, and other places, eating oft with him at his Table, riding sometimes very familiarly with him in his Coach, and going with him in his Barge.  
Father Flood alias Smith, a most desperate seducing Priest and Jesuit, who had a hand in the Gun-powder-plot, was very familiar with his Creature Windebank and oft frequented the Archbishop at Lambeth House.  
Father Leander, a Benedictine Monk (his ancient Chamber-fellow and acquaintance in Oxford, sent over into Engl. about the year 1636. as was generally reported among the Benedictines and Papists, of purpose to reconcile us to Rome, by his interest in this Archbishop, and great learning, was very intimate with his Grace and Windebank: So was Father Price, general of the English Benedictines (who procured the Searchers place at Dover, and put Papists into it, for the more secure passing of Priests, Jesuits & popish Agents the easier into England, conveying Englishmen and women to foreign Monasteries, and intelligence to and from Rome, and other parts, by the assistance of Windebank, Canterbury, and others:) yea, the popish Bishop of Chalcedon too, Dr Smith, held firm correspondence with him.  
Neither was he thus only familiar and held correspondency with these Priests and Jesuits, but protected them all he might, not prosecuting them at all, but only in show to delude the people, and then very coldly, securing them in by prisons where they had the best chambers, great resort, liberty to go in and out at pleasure without a Keeper, never sending them to the common Goals, to be indicted, executed, and at last releasing them out of prison, when as he persecuted, close imprisoned, banished into foreign Countries, dungeons, cut off the ears, slit the noses, branded the cheeks of some, and utterly ruined other Protestant Ministes and zealous Gentlemen, for opposing popery and popish Innovations. Nay, he imprisoned one Grace, a great discover of Priests, only for apprehending Priests, caling him a Priest-catching knave, commanded the Pursuivants not to keep company with him, for if they did he would displace them, and pull their Messengers coats over their ears; denied to employ others as Messengers to apprehend Priests and Jesuits, because, he said, they were too hot and zealous in that service; yea, he suffered all manner of popish Books to be imported, to seduce his Majesty's Subjects, restored them to their owners, when seized by the searchers, contrary to an express Statute, concealed some of their most desperate plots, treasons, discouraging, menacing the Witnesses that revealed them: To evidence all this, we shall produce our witnesses, who testified upon oath as followeth:  
James Waddesworth Gent. of Saint Dunstan's parish in the west, London, deposed both in writing and viuâ voce at the Lords Bar, That one Henry Smith, alias Loyd, a dangerous Priest and Jesuit, before the beginning of the Scottish Wars, did cell him in Norfolk (where he met him) That the popish Religion was not to be brought in here by disputing or Books of controversy, but with an Army and with fire and sword; 
NOTE.  that he hath often times since met the said Smith, going (as he told him) to see the Archbishop of Canterbury, who (as he said) was a good man, and loved them well; that himself was about eight years since, imprisoned above three year's space in several prisons, only for calling a Priest Traitor, and for apprehending Priests: During which time of his imprisonment, the said Smith came three or four times to visit him, in the name of the Archbishop, the Lord Cottington, and Secretary Windebanke, and told him, That if he would adjure the Realm, and never prosecute Priests more, he should have a Warrant under the King's hand to release him, which he refusing at that time, he was afterward released out of prison, but upon this promise, never to prosecute 
NOTE.  priests again: And when he was thus enlarged, one Davis brought him four pound in money from the said Archbishop (as he told him) towards the payment of his fees. And he further deposed, that he hath often met Father Price a Priest, Superior of the English Benedictines, and Father Leander a Benedictine Monk and Priest, going (as themselves said and confessed) to Lambeth to the Archbishop, to see and speak with him, which they oft times spoke in a vaunting manner; and that Leander was commonly reported to have been the Archbishop's Chamber-fellow in Oxford: That Smith, alias Loyd the Jesuit, did usually meet at the Lord Cottingtons' house in Breadstreet, at a Juncto every Friday night; where were usually present, the said Lord, Sir Toby Matthew, the Spanish Ambassador, Sir Arthur Hopton, Endymion Porter, James Hammond a great Papist, and Secretary Windebank: Which Juncto sometimes met at Sir Arthur Hoptons' house in the Palace-yard at Westminster.  
Francis Newton of Saint Giles Creplegate London, Gent. deposed both in writing and by word of mouth at the Lords Bar, that he by virtue of a general Warrant from the Lords of the Counsel for the apprehending of Jesuits and popish Priests (among others, apprehended one Henry Morse, a grand Jesuit, and great seducer of his Majesty's Subjects, who had perverted 500 persons in and about London, as appeared by certificats at his Trial, who being like to be discharged before his Trial, this Deponent by the appointment of Secretary Cook, the Lord Keeper Coventry, and Lord Privy-seal, repaired to Lambeth to the Archbishop, to desire him to give this Deponent order, that the said Morse might not be discharged, they saying, it is now time to look about us, so many being seduced by one person: Whereupon he repairing to Lambeth, desired Master del, the Archbishop's Secretary, to help him to speak with the Archbishop from these Lords, about the Priests discharge: Master del answered, that the Archbishop was busy with Sir Toby Matthews, (commonly reputed a Jesuit, and an arch-intelligencer of Rome) in the Garden, and this Deponent being earnest with Master del to have an answer from the Archbishop to return to the Lords, he brought answer from him, That the Deponent should bring him the next day before the Councell-boo●d, and sent Dell the next morning to Master Secretary Cook, to know, whether he had sent the Deponent to him or no. After which the said Priest being sent to Newgate, and arraigned upon two Bills found against him, was by Order form the King, put by his judgement, and soon after released. He further deposed, that one Henry Loyd, alias Francis Smith, alias Rivers, alias Sin●us; (Provincial of the Jesuits, and a chief actor in the Gunpowder-treason, as this deponent was informed by one Stukely a Priest, who bid this deponent remember him of 5. die Novembris, meaning the Gunpowder-plot) was by the Deponent and one Tho: Mayo, Indicted and Out-lawd of High-treason; and afterwards being protected by Secretary Windebank from the arrests of Messengers, this Deponent oftentimes meeting of him in the streets on horseback, and telling him, that a sledg and three horses were fitter for him then one horse to ride on; he replied some two or three times, when the Deponent used these speeches, holding up his finger; well Newton, you rogue, I have done your errand to my Lord's grace of Cant. already, and shall do it to Secretary Windebank also. And he deposed, that he hath seen the said Jesuit once at Lambeth-house, and there entertained by Mr Del the Archb Secretary, in a room near the Archbishop's Study, where being in familiar conference with the said Mr Del, he did whisper to him, & often cast an eye toward this Depont as if he were speaking of him. He likewise further deposed, that he hath oft times seen the said Smith the Jesuit at Secretary Windebanks house, talking very familiarly with him, and clapping him on the back, & that he met divers times sundry of the imprisoned popish Priests, freely walking without a keeper in Grays-Inne walks, and in other places, and that they lay abroad out of prison in Town and in the Country many weeks together, & he hath gone into the Newprison & Clinck where there were about 20 Priests imprisoned, and found not above one or two there.  
Richard D●unel Gent. deposed upon oath, that he being a prisoner in the New-prison some years since, the Priests and Jesuits committed thither by the Archbi. had the best rooms in the prison, a Cook, Steward and common table, at which they dicted all together, Mass said in their chambers, divers Ladies & Gentlemen in ●●●ches frequently visiting them without restraint, and great store of Venison sent them in its season, when as Mr Huntly and other godly Ministers there imprisoned by the Archb. were thrust into the worst lodgings, denied liberty to di●● together, and were not suffered to go out of prison upon any occasion, but with a costly keeper attending on them, though they had given bond for their true imprisonment, neither had their friends free access to them, but were many times questioned and restrained.  
Thomas Mayo a Messenger, of Saint Andrew's Holborn, testified upon Oath, That about nine years since, the Archbishop of Canterbury, having committed one John Evans a Minister to the Gatehouse, for printing of Bills, setting forth the use of the Antimonial Cup, he did thereupon repair with a Petition in his behalf, to the Archbishop's house at Lambeth, where he than saw Master Henry Moor, and Henry Loyd, alias Smith, two dangerous Jesuits, in the great Chamber above stairs, near the Archbishop's Study, waiting there, as he conceiveth, to speak with the said Archbishop, and very familiarly entertained in discourse by Master del, who carried himself very respectively towards them, which he well remembreth, for that he then delivered an Antimonial Cup to the said Master del to be delivered to the Archbishop from Master Evans: And he further deposed, that he hath often seen Sir Toby Matthewes (whom this Deponent hath seen in Saint John's College in Louvain in Brabant, who there was reputed a Jesuit) at Lambeth house, and there walking in a friendly manner with the said Archbishop, and at other times hath seen Sir Toby riding with him in his Coach (once in 
NOTE.  the Strand) and passing with him in his Barge from Whitehall to Lambeth; that he often assisting other Messengers to discover and apprehend Priests, and finding some neglect in them in that service, did thereupon desire the said Archbishop, That he might have a Warrant for himself to apprehend Priests and Jesuits: To which the said Archbishop answered, You are too hot and nimble for that service, saying, 
NOTE.  He had Messengers enough already, and refused to grant his request: And withal by order from the said Archbishop, he was employed to attend popish Ambassadors houses, Denmark-house, and the Pope's Nuntioes Lodging, to view and return unto him the number of popish Priests and Recusants which resorted thither to Mass; which accordingly he did every Monday, for the space of half a year and more, giving the Archbishop a Certificate of their number and quality; but he never received any order from him to apprehend any of them, nor saw any fruit or reformation thereof: That he having a special Warrant from the said Archbishop and others of the high Commission, to apprehend one Peter Wilford, a Priest, (condemned since the Parliament, and now in Newgate) and apprehending him by virtue thereof, he brought him before this Archbishop to his Chamber in Whitehall, who sent this Deponent word by 
NOTE.  Sir John Lamb, that he would not meddle with him; and the said Wilford having a Protection from Secretary Windebank which he showed the Deponent, was thereupon discharged by the said Archbishop's direction, signified by Sir John Lamb.  
Elizabeth Grace of Saint Margaret's Westminster, Widow, deposed, That her late husband, John Grace, being a Messenger to the Lords of the Counsel, and having a Warrant from them to apprehend Jesuits and Seminary Priests; the said Grace by virtue of that Warrant, apprehended one Fisher, alias Persey, a grand Jesuit, and acquainted Master Secretary Cook therewith, whereupon he was committed prisoner to the Gatehouse, there to remain until he should put in security to depart the Realm, and never to return again: Soon after which, the said Grace and one John Cook (as the Deponent was often informed by them) meeting the said Fisher walking in the streets, apprehended him; whereupon he showed a Warrant of Secretary Windebanks, requiring that no Messenger should apprehend the said Fisher, nor search the house or houses where he should frequent; upon which Grace discharged him, and repairing to Secretary Cook acquainted him with the said Jesuits protection; who thereupon commanded Grace and Cook to repair to this Archbishop of Canterbury, and acquaint him with the premises; who thereupon went to Lambeth, and desired Master del the Archbishop's Secretary, to acquaint the Archbishop therewith, as from Master Secretary Cook, and to grant them a Warrant to apprehend the said Fisher: To which Master del replied, That he was an idle fellow, and bade him move the whole Board for it, For his Lord would grant no such Warrant: Whereupon Grace replied, Lord have mercy upon is all, I see how the game goes now, I hope to see better days.  
For which words, the said Grace was sent for the next day before the Counsel, upon the complaint of the said Archbishop, and committed prisoner to the Fleet for the same: Whereupon this Deponent exhibited many Petitions to the said Archbishop, and the whole Board for her said husband's release, to which she could get no answer; and one day she presenting a Petition to the said Archbishop in the stone Gallery at Whitehall, for her Husband's enlargement, he looking upon the same, and seeing the said Gray's name therein, flung it away in an angry manner, saying, he would have nothing to do with a Priest-catching knave. By means whereof, her said Husband continued a prisoner in the Fleet for two and twenty weeks, and could not be released (as Master Read Secretary Windebanks Secretary, told this Deponent) till such time as he should give Bond and Bail, never to apprehend Priests and Jesuits more.  
The next day she going to Secretary Windebank for her Husband's release, Master Read (his Secretary) demanded, where his said Bond and Bail was? To which she answered, That some Gentlemen in the Fleet said, That in requiring such Bond and Bail, they incurred a Praemunire: To which the said Master Read replied, That the said Gentlemen and the Deponent deserved to be sent to Newgate for these speeches: And Secretary Windebank himself taking exception at the said speeches, gave Order, after the said Grace had his Discharge, That he should stay in prison till every penny of his Fees were paid.  
That a little before this her said Husbands trouble, upon his apprehending of a Priest or Jesuit, from whom he took good store of Books, to the value of an hundred pounds; the said Archbishop commended it for a good piece of service, and willed him to bring the said Books to his House at Lambeth, and he would well recompense him: But he receiving and keeping the Books, never gave him any recompense.  
John Goldsmith deposed, that about four years since, he being in the High-Commission Court at Lambeth, the Archbishop before the Court sat, called all the Messengers of the Court to him, and charged them to take heed that they kept not company with one Grace, A PRIEST-CATCHER, against whom Secretary Windebank had made a complaint at the Counsel Table for discovering Priests; and told them, that if he heard that any of them had any more to do with him, he would not only LAY THEM BY THE HEELS, BUT LIKEWISE PULL THEIR COATS OFF FROM THEIR BACKS, AND TURN THEM OUT OF THEIR PLACES. And he further deposed, that he did complain and indite a Papist for saying, THAT OUR RELIGION WAS SPURRED OUT OF KING HENRY THE vl HIS CODPIECE; whereupon the Papist prosecuted him in the High Commission for a defamation.  
John Cook of Rederosse-street, London, deposed, That John Grace a Messenger, had a Warrant from the Lords of the Counsel Table, for the apprehending of Priests and Jesuits: And that the said Grace and this Deponent by virtue thereof, did apprehend one Father Fisher, alias Piersey, a grand Jesuit, and brought him before Master Secretary Cook, who wished us to bring him before the Counsel Table the next sitting, which we did accordingly in Anno 1634. And after his Examination there, the Archbishop of Canterbury and Secretary Cook went to the King, to know his pleasure what should be done with him: Who returning to the Board, the Archbishop delivered the King's pleasure to this effect:  
Master Fisher kneel down upon your knees every morning and every evening, and pray for the King for granting you your life: And to be short, Master Fisher, his Majesty's pleasure is, that you shall be forthwith banished this Kingdom, and all at her his Majesty's Dominions; and you shall remain prisoner in the Gatehouse, until you put in good security before the King's Attorney, Sir John Banks, never to return again. Whereunto Fisher replied: If he had a hundred lives, be would come hither again, or elsewhere, if his Superior so commanded him; and utterly refused to put in any security.  
Whereupon the Board sent him to the Gatehouse, there to remain until he should put in such security as aforesaid.  
Whereupon, about four months after, the said Grace and the Deponent met the said Fisher in Holborn, and demanding of him the reason of his going abroad; he replied, We were Rogues, what was that to us; and showed us a Warrant under the hand of Secretary Windebank for his enlargement: Whereupon Grace and this Deponent went to Lambeth to the Archbishop of Canterbury, and endeavoured to acquaint him by Master del his Secretary, that Fisher had a Warrant from Master Secretary Windebank for his liberty, and desired to know the Archbishop's pleasure therein: But Master del made answer, That his Lord would 
NOTE.  not meddle with such trifling matters: Whereupon Grace said, He hoped to see better days, for he saw now how the game went: The next day after, Grace was sent for by a Messenger to the Counsel Table, and then the Archbishop said at the Table, This fellow railed on me, and bid them have him away; whereupon Grace was committed to the Fleet, where he lay twelve weeks upon the Archbishop's complaint, and after that, seven weeks more by Secretary Windebanks Warrant, who refused to release him, unless he would give bond and bail, never to prosecute Priests and Jesuits more. 
NOTE.  He further deposed, that in his hearing, one Loyd a dangerous Jesuit, desired Sir Kenelm Digby to tell the Bishop of Canterbury, that he could not that day dine with him, and bid him remember his love to the Archbishop, and desire him 
NOTE.  to be mindful of the business that they and he had formerly speech about: And that he hath often seen the said Loyd, Sir Kenelm Digby, Sir Toby Matthews, and one Grace a great Papist, at Lambeth at the Archbishop's house.  
Master Thomas Thacher of Barkin Parish, London, attested upon Oath, That he having a Warrant from the High Commissioners to apprehend popish Priests and Jesuits, did by virtue thereof apprehend Master Henry Morse a Jesuit, and one Gârdiner a Priest, great seducers, who being committed to Newgate, were soon after discharged thence by Secretary Windebank's Warrant; to whom he repairing for his fees; the said Secretary demanding a sight of his Warrant, which he showed, detained it from him, and would not restore the same: Whereupon he repaired to the Archbishop, and desired of him a new Warrant to apprehend Priests and Jesuits; who thereupon told him, That Secretary Windebank had complained of this Deponent to the Queen, and demanded of him if he kept not 
NOTE.  company with one Grace, who gave him intelligence of the persons and lodgings of Priests and Jesuits, and wished him not to keep company with him any more, for if he did, he would lay him by the heels, and turn him out of his Place. He further deposed, that he having a special Warrant from the Lords of the Counsel for the apprehending of Sir Toby Matthew, a dangerous Papist; and apprehending him accordingly, the late Lord Strafford Deputy of Ireland, sent for this Deponent to bring Sir Toby to him, which he did; who thereupon discharged Sir Toby by word of mouth, and promised to save the Deponent harmless, who thereupon repairing to the Archbishop, acquainted him therewith, the Archbishop said, it is well, I shall speak with him anon.  
John Egerton of the Minories, deposed, That he being at Lambeth-house upon occasion, did see Sir Toby Matthew there two several times with the Archbishop; That he being one of the Searchers of the Custom-house in London, did on the 28. of December 1633. seize four hundred Popish books in English, written by one Lewes of Puente a Jesuit, with divers popish Primmers and Catechisms, brought over from beyond the Seas, to seduce his Majesty's Subjects, contrary to the statute of 3 - Jacobis cap. 5. which gives the forfeiture of 40s. for every Book so imported, against the Importers of them: Which Books he carried to the now Archbishop of Canterbury, who commanded him to deliver them to Master Mottershead, Register of the High Commission; which he did: and that about a fortnight after, he coming to the said Mottershead, to demand satisfaction for his pains and charge in seizing the said Books, and demanding of him where the said Books were? he answered and affirmed to the Deponent, That he had delivered them to the owners of them by the Archbishop's direction and command; 
NOTE.  and Motteshead appointed him only forty shillings for his pains, when the charge he had been at in carrying them from place to place, cost him five pounds: After which he was troubled in the High Commission for importing English Bibles, and there put from his Searchers place, imprisoned and fined two hundred pounds, when as the Importers of popish books were never questioned.  
In the year 1640. May 16. upon the Letter of Doctor Thomas Weeks, Chaplain both to the Archbishop, and Bishop of London, there were eleven Cases of popish Books, belonging to one John Weld, a Popish Recusant and others, delivered out of the Custom-house, where they were seized, to the owners to be dispersed, to seduce his Majesty's people, contrary to the Statute, as Master Jones, Master Dent, and others of the Custom-house, attested under their hands: Viz. Holy Courts 456. Key of Paradise 603. Manuels 661. The life of Eleazar Count of Sabri● 259. The following of Christ 116. Popish Catechisms 344. dozen; Fronts for Altars 39 Lady's Psalters 24. The Mirror of new Reformation 134. Offices of our Lady 558. Mass books 9 and two great ones more; The Devout heart 101. Vade Mecum 276. A Method to serve our Lady 570. Most of these were very richly bound up, and some of them delivered to Knight the Register of the High Commission, by the Archbishop's order, and by him restored to the owners; when as on the contrary, he was very strict in seizing all puritanical Books, and punishing the dispersers of them; witness this his subscription to the Petition of one Francis Wallis Gentleman, who complaining to him against one Thomas Abbiss of London, for selling and transporting beyond the Seas, an Abstract of the Laws of New-England, The whole proceedings against Doctor Bastwick, Master Burton, and Master Prynne, and against the Bishop of Lincoln, the Archbishop subscribed it in this sort.  
I desire Sir John Lamb to be very careful of this business, and that he employ a trusty and discreet Messenger for the apprehending of the party here complained of, and seizing his Books, and let me have an account thereof.  
March 14. 1637. W. CANT.  
For the Archbishop's intimacy with Doctor Smith the Bishop of Chalcedon, we have no direct proof at hand, but two very suspicious passages in his own Diary, which seem to intimate it, wherein we read as followeth: Jan. 26. 1631. My nearer acquaintance began to settlewith D●. S. I pray God bless us in it. June 25. 1632. Do. S. with me, etc. Cum Ma. Which Do. S. we conceive to signify, either Smith the Arch-Jesuit, of whose familiarity with him the former witnesses have deposed; or Doctor Smith Bishop of Chalcedon, with whom, if not this Archbishop, yet his Minion Secretary Windebank at least, held strict intelligence, as appears by this Original Letter to his Son at Paris, under his own Hand and Seal, found among his sequestered Papers by MASTER PRYNNE.  
TOm, etc. If you see Doctor Smith Bishop of Chalcedon there, who is a great Confident of the Cardinals, he may be A FIT INSTRUMENT TO MAKE SOME DISCOVERY OF THE INTELLIGENCE THE SCOTS 
NOTE.  HOLD THERE: but this must be done with great caution.  
Your very loving Father, FRANCIS WINDEBANK. Drury-Lane Decemb. 12. 1630.  
The benefit of this intelligence being principally to redound to the Archbishop, the original cause and grand fomenter of the Scottish Wars, it is most probable, this advice proceeded originally from him, and his interest in this popish Bishop.  
Before we make any special application of the preceding testimonies and evidence, we shall only manifest what a most pernicious, seducing, dangerous Priest and Jesuit, this Sir Toby Matthew (with whom the Archbishop so familiarly conversed) was at that very time.  
Andrea's ab Habernfiela's Discovery of the Plot of Treason against the King, sent from Sir William Boswel to the Archbishop himself, giveth this true Character of him: 
a See Rome's Masterpiece, pag. 19, 20.  Sir Toby Matthew a Priest and Jesuit, of the Order of Politicians, a most vigilant man, one of the primest heads, to whom a bed was never so dear, that he would rest his head thereon, refreshing his body with sleep in a chair for an hour or two, spareth his machinations neither day nor night; a man principally noxious, and the very plague of the King and Kingdom of England; a most impudent man, who flies to all Banquets and Feasts, called or uncalled, never quiet, always in action and perpetual motion, thrusting himself into all meetings of Superiors, urgeth conferences familiarly, that be may fish out the minds of men: whatever he observeth thence, that may bring any commodity or discommodity to the part of the Conspirators, he communicates to the Pope's Legate, the more secret things he himself writes to the Pope, or to Cardinal Barbarino. In fine, he adjoins himself to any Company; no word can be spoken that he will not lay hold on and accommodate to his party: In the mean time, what he hath fished out, he reduceth into a Catalogue, and in the Summer carries it to the general Consistory of the Jesuits Politics, which secretly meets together in the Province of Wales, where he is an acceptable Guest: There Counsels are secretly hammered, which are most meet for the convulsion of the Ecclesiastic and Politic State of both Kingdoms.  
Yea, this most sedulous promoter of the Pope's designs, for his dexterity, experience and sedulity in managing his Holiness affairs in England, was in such extraordinary favour with the Pope, that by a Special Bull he committed his last Nuncio, Count Rossetti (being but young) to his tutelage and direction, as to his Angle Guardian; hoping, that his Nuncio assisted by his Counsels, would produce no small fruits to the Catholic Church IN A SHORT TIME, SPACE, and 
NOTE.  through the help of the female Amazons there RESTORE THE AUTHORITY OF THE SEE APOSTOLIC IN THE KINGDOM OF ENGLAND, which by oceasion of one woman (Queen ELIZABETH) was there suppressed. The Copy whereof (found among Secretary Windebankes papers) being very material, was read at the Bar: In which Bull the Pope himself gives him this Title: A sufficient evidence that Sir Toby was both a Jesuit and Priest too.  

Dilecto Filio TOBIAE MATHEO Societat. Jesus Sacerdoti Urbanus Papa 8.  
DIlecte Fili salutem & Apostolicam benedictionem. Ardens animarum zelus quo jam a toi annis in vinea Domini laborando strenuum te militem exhibuisti, 
NOTE.  promeretur ut tuae virtuti debitam laudem reddamus. Sane magnâ cum exultatione audivimus 
a See Romes Master-peece, p. 19, 20, 21.  labores quos sustines ut sedis Apostolicae amplitudinem augeas, & quo ca: ritatis zelo omnibus omnia fias, ut omnes lucrifacius. Decet certè te viram Apostolicum, magni Apostoli exemplo doctum, ut Judeis fias tanquam Judeus, & iis qui sunt sine lege, tanquam sis finè lege, dummodo Sedis Apostolicae dignitatem promoveas. Ideo cum in magnam Brittanniam mittere statuerimus dilectum filium Comitem Rosseti, nostrum & Sedis Apostolice cum potestate Legati a latere Nuntium, Juvinem zelo Dei accensum, Apostolicae soliciwdini nostrae satisfactum credidimus, si eum tuae curae 
NOTE.  committeremus. Jussimus igitur ut tibi i●mmunicet Instructiones sibi datus, & a dilecto filio & Nepote nostro, Francisco Sanctae Reverendis. Ecclesiae Card. Barbarino subscriptas, teque ab eo quo pro sede Apostolica zelo ardes rogamus, & in quantum opus, est, tibl mandamus, ut praedictum filium & Nuntium nostrum, in omnibus dirigas moneas, instruas, lapsus & errores ejus, (qui per juventutem facilè accidere possunt) corrigas (ut sedis Apostolicae decor inviolatus permaneat) & ut denique in omnibus ei te Angelum custodem prebeas. Magnam certè spem concepimus predictum filium & 
NOTE.  Nuntium tuis consilii● adjutum, non parvos, in Ecclesia Catholica fructus producturum. Labora igitur, dilecte fili, opus fac Evangelistae, Ministerium tuum imple, Catholicos zelo Dei accende, ipsos comforta, sed praecipue amazons ill as quae (ut a dilecto filio Georgio Conneo audivimus,) die ae nocte strenuè decertaut pro dignitate sedis Apostolicoe. Non diffidimus de Domino, neque de potentia ejus, quia sicut occasione 
b Q. Elizab.  unius faeminae, authoritas sedis Apostolicae in Regno Angliae suppressa fuit, sic nunc per tot Haeroicas faeminas (illas imitantes quae à Galileo sequebantur Dominum) societatem ejus assidiue sequentes, BREVI in codem Regno restituenda sit. Adhortare igitur illas ut opus aggressum viriliter prosequantur, & de sede Apostolica (quae devoti Feminii sexus peculiarem curam gerit) bene mereri pergant. Rogamus patrem Domini 
NOTE:  nostri Jesu Christi, ut tibi spiritum sanctum suum mittat, qui te in omnibus & per omnia custodiat. Apostolicam nostramque benedictionem, dilecte fili, iterum atqúe iterum tibi impartimur.  
Datum Romae apud S. Petrum, sub annulo Piscatoris, pridie idus Maii.   
By all these premised Testimonies and Evidences, it is most fully proved, as far as is possible for us to go, unless we had the very Popish Priests and Jesuits themselves here personally present to be examined (who would be very unwilling to discover any thing against their Arch-Patriot upon Oath.)  
First, that this Archbishop held familiarity and correspondency with sundry notorious Priests and Jesuits forementioned, employed as Agents by the Papists to reduce and reconcile us unto Rome; who were ofttimes seen at Lambeth-house, near his Study, and publicly boasted of their recourse to, and favour with him.  
Secondly, that Sir Toby Matthew, the most dangerous seducing Priest and Jesuit of all others, was most intimately familiar with him, and ofttimes seen with him both in his Coach, his Barge, his Garden, his House, and a frequent Guests at his Table: and Saint Giles, a most pernicious Priest, maintained by him in the University of Oxford to seduce the Doctors and Students there to Popery.  
Thirdly, that he was very coldin the prosecution of Priests and Jesuits; and if at any time he imprisoned them for a show to gull the vulgar people, it was only in the Clinke or New Prison (not Newgate or any County Goal,) where they were protected, secured against all Legal prosecutions, had the best Lodgings, a common Steward, Cook, Table, very good fare, great resort of all sorts of people, daily Masses, and free liberty to walk and stay abroad at pleasure without a Keeper, as freely as any man might walk out of his own House. Yea, such was his indulgence towards them (though Arch-Traytors by our Laws) that in his Epistle Dedicatory to the King himself, before his Relation of a Conference with Fisher the Jesuit, he makes this profession of it in Print, not only to his Majesty, but to the whole world, in these words which were read at the Bar.  
In which Speech give me leave to observe to your Sacred Majesty, how grievously you suffer him (Master Fisher) and his Fellows to be persecuted for the Catho, like Faith, when your poor Subject and servant cannot set our, A true Copy of a Conference held with the Jesuit, Jussu Superiorum; but by and by this man is persecuted. GOD FORBID I SHOULD EVER OFFER TO PERSUADE A PERSECUTION IN ANY KIND, OR PRACTISE IT IN THE LEAST: (to ●it, 〈…〉, Popish Priests and Jesuits, of whom only he there intended it:) For 〈…〉 HAVE NOT GIVEN HIM OR HIS SO MUCH AS COVERSE LANGUAGE.  
Behold from his own pen what a most mild and favourable ●●●end he was to Jesuits and Roman Priests! He never persuaded any persecution against them in any kind, or practised it in the least; adding an absit, God forbid that he should ever offer it: But yet on the contrary, did he not persuade a persecution in every kind, and practise it in the bighest degree against the most zealous Protestant Ministers, Gentlemen who opposed his and their popish designs, by exciting his Majesty and the whole State against them, even in this very Epistle, yea, in his printed Speech in Star-chamber, at the censure of Master Prynne, Master Burton, and Doctor Bastwick, and in his Epistle Dedicatory to the King, thereto prefixed? all mere persuasions, excitements to persecution in the extremest degree; Nay, did he not most cruelly practise the same in the severest manner upon sundry of them, by adjudging them to the Pillory, fining them beyond their estates, cutting off their ears, slitting their noses, branding their cheeks with hot irons, whipping them through the streets, shutting them up close prisoners in nasty dungeons, banishing them into remote Islands, there to be perpetually imprisoned all their lives, so strictly, that neither Wives, children, kindred, friends, must have the least access unto them, nor yet set footing in the Islands to visit or relieve them? yea, deprive them of Pen, Ink, Paper to write unto their friends for necessaries, or Petition for release; intercept all Letters and relief sent to them, and deprive them of the use of all Books to pass their time, except the Bible, common-prayer-book, Doctor Cousins, and such like Books of private devotion? And did he not persecute hundreds of other godly Ministers, yea raise up a general persecution against them throughout the Kingdom, and drive sundry of them, with many thousands of religious, godly people out of the Kingdom into foreign Plantations among Savages and Indian heathens? Nay, did he not all this and more whiles he had any power, notwithstanding God himself did forbid it? And whereas he writes, That to his remembrance be never gave this Jesuit, or any of his, so much as course language: he was so far from using such civility to our godly Protestant Ministers, Gentlemen, & others who most opposed Popery and Popish Innovations; that his mouth was full of most bitter railing Invectives, Satyrs, revile against them, not only in his private Chamber when ever convented before him, but even in his public Speeches in the Starchamber and High-Commission; witness his printed Speech in Starchamber before mentioned, with his Epistle to it; nay, in this very Epistle to the King, he thus rails upon them in downright terms; How I have been used by the scandalous and scurrilous pens of some bitter men, the world knows: little leisure and less encouragement given me, whiles I am under the Prophet's affliction, Psal. 50. between the mouth that speaks wickedness, and the tongue that sets forth deceit, and slander me as thick as if I were not their own mother's son. In the midst of these libellous outcries against me, etc. Factious people at home, etc. And not content to rail at them himself in Speech and Print, he set his creatures everywhere to revile and rail most libellously against them in Press and Pulpit; witness Doctor heylin's and Christipher Doves books against Master Burton, written and printed by this Archbishop's command, Doctor Pocklintons' and Bishop Mountagues Books forecited; Bishop Whites Epistle before his Discourse of the Sabbath, Doctor Heylins' History of the Sabbath, and Antidotum Lincolniense, with infinite Sermons, full of gall, vinegar, and most libellous rail against Puritan, and the most zealous Protestant without the least invective against Priests, Pope, or Jesuits; Therefore his grand addition, his favourable dealing with Priests and Jesuits on the one side, compared with his most harsh persecutions and libellous invectives against their 〈◊〉 are most pregnant evidences for what party he stood, and whose 〈◊〉 most cordially drived on.  
Fourthly, that the Archbishop contrary to his Trust, Oath, Place and duty, both as an Archbishop, a Privy Counsellor and high Commissioner, did not only favour Seminary Priests and Jesuits, though traitors by Law, but discourage, discountenance those Officers appointed by the State to apprehend them; telling Thomas Mayo, that he was too hot and nimble for that service; threatening Master Thatcher to lay him by the heels, and turn him out of his place, if he kept 
NOTE.  company with Grace, who gave him intelligence of the persons and lodgings of Priests and Jesuits; threatening all the Messengars of the high Commission openly in Court, that if they kept company with Grace (whom he called A PRIEST-CATCHER) he would not only lay them by the heels, but likewise pull-their Coats from off their backs, and turn them out of their places: That he caused Grey to be committed to the Fleet above twelve weeks for apprehending Priests, and the words forementioned, yea threw away his Petition, saying, He would have nothing to do with that PRIST-CATCHING KNAVE: nay, he and Master Waddesworth must not be released out of Prison till they would promise never to apprehend or prosecute Priests or Jesuits more. A most clear demonstration, that he not only had correspondency and intelligence with Priests and Jesuits, but likewise was their Arch-protector, their grand friend, insomuch that Smith the Jesuit openly threatened Master Newton in the streets, That he had done his errand to the Archbishop.  
Now we appeal to all the world, whether ever any real Protestant Prelate showed himself such a Patriot of Priests and Jesuits in this kind as he? or whether the Pope himself could have done more in their behalf than he did, had he sat Archbishop of Canterbury at Lambeth-house. It was one chief Article of the Privy Counsels and Judges charge against Cardinal Woolsey, presented to King Henry the eighth: That he had been the impeacher and disturber of due and direct correction 
Cooks 4. Inst. p. 94.  of Errors and Heresies, by reason whereof, they crept more abroad, and took greater place, being highly to the danger and peril of the whole body, and good Christian people of this Realm: All which this Archbishop is guilty in an higher measure, in respect of Popery, Priests and Jesuits, than ever this Cardinal was, in regard of the Lutheran Sect and Opinions.  
Fifthly, it is evident that the Archbishop had a hand in assisting the Papists Priests and Jesuits, in the dispersing of their popish Books, to seduce his Majesty's Subjects, contrary to an express Statut; whereas he used all possible diligence to suppress the printing, dispersing, importing Orthodox Books (and those he styled puritannical) both at home and beyond the Seas.  
Finally, the Archbishop complied with the Papists, Priests, Jesuits, in concealing their very treasonable plots and conspiracies against the King, Kingdom, Church; and all professors of the Protestant Religion; we shall instance but in two particulars. The first is in the case of Mistress Anne Hussey, who deposed at the Lords Bar to this effect: That William O Conner an Irish Priest, servant to the Queen Mother, soon after Easter, in the year 1640. among other discourses, told her, at the house of one Master Hill, near the Strand in Westminster, That there were many private houses about London, wherein they used to have Mass said, that there were 7000. men in private pay ready to aid the Catholics, and to 
NOTE.  cut the Protestants throats that should resist them.  
After which, he coming to her in great haste, at Mistress Pinocks house about the end of July 1640. told her, That he was then in great haste, for he had Letters from the Queen Mother, to be delivered to three Ambassadors, the Spanish, the Venetian, the French, to send to the Pope, to know from himself or his Legate, when to begin the subduing of the Protestants; that the Queen his Lady was no fool, and that if the King joined with the Protestants, they would cut him off, if not by the sword, yet by some other way; that if no other hand would do it, his hand should kill the King; and that he would kill an Heretic at any time, for the advancement of the Mother Church of Rome, swearing by Saint Francis and Saint Dominick, that he would do it. All which he spoke to her in Irish, she counterfeiting herself to be a Roman Catholic, desirous to become a Nun: He likewise confessed, That he had been a servant long to the Queen Mother, and employed by her in business to all the Princes of CHRISTENDOM.  
Whereupon she according to her duty and allegiance, complained of this Priest, revealing this discomse and treason of his to the Lords of the Privy Counsel, attesting her information upon oath, and producing a Letter of this Priests to her under his own hand, with some other witnesses to confirm her testimony in point of circumstance of time, place, and this Priests resort unto her; But the Archbishop of Canterbury to discourage and take her off from this discovery, reviled and gave her many ill words and threats, told her she was mad, 
NOTE:  and that she was hired by the Londoners to make this accusation; demanding, how she durst be so bold as to utter or discover aught which had any the least reflection upon the Queen Mother? threatening to have her punished, and caused her to be committed to one of the Sheriffs of London's house; whereas the other Lords gave her good words, and committed the Priest to the Gatehouse, and so the business was smothered, without further prosecution, till she revived it this Parliament in the Commons House, who released her of her restraint.  
We shall close all with the most desperate plot of Cardinal Barbarino, the 
See Rome's Masterpiece.  Pope's Nuncio, the society of the English and Scottish Jesuits, with their confederates, to subvert the Protestant Religion, usher in Popery, raise a War between England and Scotland, subvert the government both of Church and State, yea, to poison the King himself if he crossed this design, and then to seize and train up the Prince in the Popish 〈◊〉.  
This plot being discovered at first only in generally, by a chief Actor in it, (sent from Rome) to Andrea's ab Habernfield, & Sir Wil Boswell, & by them by Letters from the Hague to the Archbishop; he conceiving it to be a plot only of the Puritans to destroy the King and himself too, revealed it to the King, and prosecuted the further discovery with all earnestness, as appears by sundry Original Lett●ers concerning it, seized and attested by Master Prynne, produced at the Bar. But no sooner received he the large particular discovery of it, which fastened the treason only upon Cardinal Barbarino, the Pope's Nuncio, the Jesuits with their confederates, Sir Toby Matthew, Sir Kenelm Digby, Sir John Winter, Endymion Porter, Secretary Windebanke, Master Walter Montague, the Countess of Arundel, and others, but he presently smothered it; yea though he received the full discovery of it, but on the 14. of October 1640. not many days before the beginning of this present Parliament, yet he he never revealed it to both or either Houses of Parliament, or any members thereof for the preservation of our Religion, Church, State, King thereby, and the executing condign punishment on these Arch-traitos and Conspirators, then present in London and Westminster, nor yet so much as disclosed it, when Sir Toby Matthew, Sir John Winter, and others were questioned in the Commons House, about the Popish Parliament kept in London, and the levying of moneys against the Scots, among the Papists; nor when Secretary Windebank was questioned for releasing Priests and Jesuits against Law, and the negotiation of the Pope's Nuncio debated in the Commons House, but concealed these papers from the Parliaments knowledge, till Master Prynne unexpectedly seized them in the Archbishop's Cabinet in the Tower of London.  
From all which particulars, we conceive we have abundantly manifested, most substantially proved his correspondency, confederacy with the Pope and his instruments of all sorts, in their most desperate treasons, to extirpate our Religion, introduce popery, reconcile, reduce the Church of England to the Church of Rome, and most satisfactorily justified, the first Branch of our charge of high treason against him in every particular; whereupon we most humbly pray, in the name of the Commons of England, the Judgement of an Arch-traitor to be given against him, as one who hath declared himself a professed Traitor, not only to our Laws, Liberties, Parliament, Kingdoms, but to our very Religion, Church, souls, the highest treason of all others, especially in a Clergyman, an Archbishop of Canterbury, who is by title, office, Primate and Metropolitan of all England, yea Confessor, chief Curate, and Ecclesiastical Vicegerent to the King himself, who entrusted him wholly, if not solely, with the care of our Religion, which he hath most perfidiously undermined, betrayed sundry ways, as all the premises demonstrate.   

The Archbishop's several ANSWERS To the Proofs and Evidence produced to make good the first Branch of his CHARGE, with the Commons Replies, and Rejoinders thereunto.  
WE have now presented you with the entire evidence of the Commons given in against the Archbishop at the Lords Tribunal, in proof of the first main Branch of his impeachment, to wit, his traitorous endeavours to subvert the true Religion established among us, to introduce and set up Popery, and reconcile us unto Rome, without any diminution, to which I have here and there made some small Additions, not by way of evidence or charge, but only of illustration or amplification of some things given in evidence in the general, briefly pointed at and so passed over, not read at large at the bar for want of time.  
We shall next as faithfully, as exactly as our imperfect notes, and frail memory will assist, relate his several Answers and Replies given to the particular proofs produced against him, both as he delivered them in person after each day's evidence at the Lords bar, and as he afterwards repeated them in his general defence, with some Additions, in the Lords and Commons House; wherein if I have involuntarily mistaken or misreported his words or answers in any particular as I presume I have not done, his surviving friends must only blame either him, or themselves, not me, who used all the means I could to his Secretary Mr. del, his Council, and others whom he trusted with his Papers, to procure his own Original written Notes, Answers, and Replies, or true Copies of them; that so I might have printed them verbatim, to avoid all calumnies and mistakes; yet could neither by my own entreaties, nor warrants from Authority procure them, or any Copies thereof: Mr. del returning me this answer, that he believed the Archbishop himself had burnt all his Notes and Answers in his life time, to prevent their publication after his death.  
To avoid prolixity, obscurity, that every Reader may more clearly discern the insufficiency, falsehood, Sophistry of his Answers, and the pregnancy of the Commons proofs, and evidence to make good their impeachment against him in each particular; I shall forbear to relate his Answers and the Commons Replies thereto, entirely together in two distinct continued Relations, as they were delivered at the bar, but subjoin the Commons distinct Replies to his several Answers to each particular proof and part of their evidence, as they lie in order; that so reddendo singula singulis, the pertinency of their evidence, and reality of his guiltiness, may more perspicuously shine forth to all the world, I aiming only at verity, not victory in this Relation.  
The Archbishop began his Answer to the first Branch of the Commons charge, concerning his traitorous endeavours to subvert the true Religion of God by Law established among us, and set up Popish Superstition and Idolatry in its stead, with a general detestation both of the charge and fact, for which presumptuous and unseemly expression, he was justly taxed by the Commons council, as being a defiance given to them and their proceedings, professing it the greatest unhappiness that ever besel him, to be thus deeply and criminally charged by the Honourable House of Commons (the representative body of the whole commonalty of England) before the highest Tribunal in the Realm, as being guilty of such a crime as this, in his last dying days, when he had one foot already in the grave, which his own conscience pronounced him to have been guiltless of, all the days of his life: Yet protesting it to be an unspeakable comfort to him in this his infelicity, that he was arraigned for it before so just, so Honourable an Assembly of Peers (many of them being privy to the sincerity of his actions and advices to his Majesty) to vindicate his integrity to all the world, and wash off all those black spots of calumny, of obloquy, wherewith he had for many years bypast, been most unjustly aspersed by Sectaries on the one hand, by jesuits and Papists on the other, to ruin him both in his reputation, fortune, and his Majesty's most gracious opinion. And so presuming he had sufficiently cleared himself in the general from this heavy charge in their Lordships and others opinions by his first day's speech, the new Canons and Oath prescribed in them and by his Book against Fisher the jesuit; he would without any further Prologue or Apology descend to Answer the particular evidences, proofs, produced against him by the Commons in their respective order, with as much brevity, perspicuity as the suddenness of his preparations, the frailty of his memory, the burden of 70 years, with other natural infirmities then lying heavy upon him, would permit: And to give him his due, he made as full, as gallant, as pithy a defence of so bad a cause, and spoke as much for himself, as was possible for the wit of man to invent, and that with so much Art, Sophistry, Vivacity, Oratory, Audacity and confidence, without the least blush or acknowledgement of guilt in any thing (annimated by his seated Panders lying by him) as argued him rather obstinate, then innocent, impudent, then penitent, a far better Orator, Sophister, than Protestant or Christian, yea, a truer Son of the Church of Rome, then of the Church of England in many particulars, as you will anon discern.  
He began his defence, where the Commons did their charge, and they their Reply where he began his Answer, to wit, at his public Chapel at Lambeth House.  
The first thing the Commons have in their evidence charged against me, is the setting up and repairing of Popish Images and Pictures in the glass windows of 
Object. 1.  my Chapel at Lambeth; and amongst others, the Picture of Christ hanging on the Cross between the two Thiefs in the East window; of God the Father in Form of a little old Man, with a Glory, striking Myriam with a leprosy; of the Holy Ghost descending in Form of a Dove; and of Christ's Nativity, last Supper, Resurrection, Ascention, and others, the Pattern whereof Master Pryn attested I took out of the very Mass Book, wherein he showed their Portratures.  
To which I answer: First, that I did not set these Images up, but found them 
Answ.  there before: Secondly, That I did only repair the windows which were so broken and the Chapel which lay so nastily before, that I was ashamed to behold, and could not resort unto it, but with some disdain, which caused me to repair it to my great cost: Thirdly, that I made up the History of these old broken Pictures, not by any pattern in the Mass Book, but only by help of the fragments and remainders of them, which I compared with the story: Fourthly, though the very resemblances of them be in the Mass Book, yet I protest I never knew they were there, till Master Pryn showed them in it at this bar: And it is but a mere fallacy, the Pictures which I repaired are in the Mass Book; Ergo, I took the pattern of them out of it: Fifthly, Master Calvin himself allows an Historical use of Images, Just, l. 1. c. 11. Sect. 12. where thus he writes, Neque tamenea superstitione teneor, ut nullas prorsus imagines serendas censeam; sed quia sculptura et pictura Dei dona sunt, purum et legitimum utriusque usum requiro: Sixthly, our Homilies themselves allow an Historical use of Images, as appears by Page 64, 65. Seventhly, The Primitive Christians approved, and had the Pictures of Christ himself: Tertullian recording, that they had the Picture of Christ engraven on their Chalices in form of a Shepherd carrying home the lost sheep on his back. Eightly, I hope the repairing and setting up of these Pictures is no High-Treason by any Law. Ninthly, Images and Pictures in Arras, or Glasse-Windows, are not against the Statute of 3. E. 6. c. 10. but Statues only.  
To this was replied: First, That he did not find these Images there complete or entire, but broken and demolished by virtue of our Statutes, Homilies, 
Reply.  Injunctions forecited, and that at the beginning of Reformation; ever since which time they continued unrepaired, as Monuments of our indignation and detestation against them, like the ruins of our Abbeys and Monasteries.  
Secondly, We have here confitentem reum, the Archbishop plainly confessing that we charge him with; to wit, the repairing of the broken Images of Christ, the Holy Ghost in Glasse-Windows; and no ways denying, extenuating, but justifying this Popish-Fact of his against our Statutes, Homilies, Injunctions, Writers, yea, his own frequent Subscriptions to our Homilies, and Articles of Religion, which confirm them: Nay, Mr. Brown his own Joiner, attested, that he by the Archbishop's directions, repaired and new made the broken Crucifix in Croyden Chappel, as well as in Lambeth Chapel; and the Archbishop plainly confesseth, That he had no great devotion to serve God in Lambeth Chappel, nor yet to resort unto it, till these Images were repaired, and now beautified to please his eyes.  
Thirdly, That himself took pains, and gave direction to the Glasiers to make up the Stories and Pictures in the Windows, out of the broken fragments remaining, and new made them to his excessive cost, whereas he might have new glazed them with unpainted Glass, for the tenth part of that his Painted Pictures cost him.  
Fourthly, He confesseth the very portratures of the new furbished Pictures in his Chapel to be all contained in the Masse-Book, which we made so apparent to your Lordships, that he could not with shame deny it; but protests he knew them not to be in it, and that he took not his pattern out of it. To which we must reply, That he having noted his Masse-Book, wherein we showed them to be portrayed, in every page almost with his own hand, and turning this Book so frequently over, must of necessity see these Pictures in it, which are so large and visible, unless we shall suppose him blind, or such an hater of them, as purposely to turn his eyesight from them, which is improbable; And therefore, notwithstanding this bold Protestation of his, we hold our Argument both true and solid. The new Images in his Chappel-Windows exactly agree in all things with the Printed ones in his Masse-Book, which he could not but know, and see too, as oft as he noted or perused his Roman Missal. Ergo, He took his pattern from the Masse-Book in the repairing, as well as his Popish Predecessors in the first making of them, since no other pattern hath been produced by him, by which he gave directions to new make them, but the Roman Missal.  
Fifthly, We wonder greatly, that he who hath so much traduced, reviled Mr. Calvin publicly heretofore, should fly thus unto him for shelter now; but as he abused his person and memory then, so he miserably perverts and misapplies his words now, point-blank against his meaning. Mr. Calvin only affirms, that he is not so superstitious as to think it altogether unlawful to make any Images of men or Beasts for a civil use, since painting is the gift of God: From whence the Archbishop hath inferred. Ergo, Mr. Calvin holds it lawful to make the Pictures of Christ's Nativity, last Supper, Passion, Resurrection, coming to Judgement; of God the Father, like an Old Man; of Christ on the Cross, of God the Holy Ghost, in form of a Dove, and Cloven-Tongues, of the Virgin - Marry, other Saints, and to set them up in Churches, as he did these Images in his Chapel: Whereas Master Calvin in the self same place, in most positive terms, concludes the contrary; Witness the very next words following those he objects; Purum & legitimum utriusque usum require, ne quae Dominus in suam gloriam, & bonum nostrum nobis contulit, ea non tantum polluantur praepostero abusu, sed in nostram quoque perniciem convertantur. Deum effingi visibili specie NEFAS ESSE PUTAMUS, quia id vetuit ipse, & fieri sive aliqua gloriae ejus deformatione non potest. Which he proves at large. Then speaking of Images in Churches, he writes, they were introduced thither, 
b Instit. l. 1. c. 11. Sect. 13.  Non judicio aut delectu, sed stulta & inconfiderata cupiditate. In the very next Section he debates the very point in question, whether it be lawful for Christians to have any Images at all of Histories, or of men's bodies (not of any persons in the Trinity, the very making whereof he formerly concludes to be a great wickedness) which he thus propounds and resolves:  
Verùm illo quoque discrimine omisso, an ullas omnino imagines, siuè quae res gestas, sive quae hominum corpora figurent, habere in templis Christianis expediat, obiter expendamus. Principio, si quid nos movet veteris Ecclesiae authoritas, meminerimus quingentis circiter anuis, quibus magisadhuc florebat religio, & syncerior doctrina vigebat, Christiana templa fuisse communiter ab imaginibus vacua. Ergo tunc primùm in ornamcutum templorum ascita sunt, quum ministerii synceritas nonnihil degenerasset. Non disputabo ecquid rationis habuerint qui primi suerunt ejus rei authores: verùm si atatem cum aetate conferas, videbis illos multum declinasse ab eorum integritate qui imaginibus caruerunt. Quid? an passuros fuisse putamus sanctos illos Patres Ecclesiam tandiu ea re career, quam utilem ac salutarem esse judicarent? At certe quia videbant in ea aut nihil aut minimum utilitatis, plurimum autem subesse periculi, repudiarunt magis consilio & ratione, quam ignoratione aut negligentia praetermiserunt. Quod etiam Augustinus claris verbis testatur, Quam his sedibus locantur, 
* Epist. 49. & lib. 4. De Civitate Dei. c. 31  inquit, honorabili sublimitate, ut à praecantibus atque immolantibus attendantur, ipsa similitudine animatorum membrorum atque sensuum, quamvis sensu & anima careant, afficiunt infirmos animos, ut vivere ac spirare videantur, etc. 
* In Psal. 113.  Et alibi. Hoc enim facit, & quodammodo extorquet illa figura membrorum, ut animus in corpore vivens magis arbitretur sentire corpus, quod suo simillimum videt, etc. Paulo post. Plus valent simula●hra ad curvandam infaelic●m animam, quodos, ooulos, aures, pedes habent: quam ad corrigendam, quòd non lequuntur, neque vident, neque audiunt, neque ambulant. Haec sanè videtur causa esse, cur 
* 1. joan. 5. 21.  Johannes non tantùm à simulachrorum cultu, sod ab ipsis quoque simulachris cavere nos voluerit. Et nos horribili insania, quae ad totius ferè pietatis interitum orbem ante hac occupavit, plus nimio sumus experti, simulatque in templis collecantur imagines, quasi signum idololatriae erigi: quia sibi temperare non potest hominum stultitia, quin protinus ad superstitiosos cult●m delabatur. Quòd si nec tantum periculi immineret, quam tumen expendo in quem usum destinata sint templa, nescio quomodo indignum mihi videtur eorum sanctitate, ut alias recipiant imagines quam vivas illas & iconicas, quas verbo suo Domini● consecravit: Baptismum intelligo & Coenam Domini, ●um aliis ceremoniis quibus oculos nostros & studiosius detineri, & vividius affici convenit quam ut alias hominum ingenio fabrefactas requirant. En incomperabile imaginum bonum, quod nulla pensatione resarciri potest, si Papistis creditur. This Author hath many such like Passages in his other works; and therefore the Archbishops citing of him to justify his Chapel Images, argues either extreme Ignorance or Falsehood.  
Sixthly, Whereas he would pray in aid from our Homilies, to justify the Historical use of these Images in his Chapel: The Homilies are so point-blank against it, as we have proved, that Impudence itself would blush to cite them to such a purpose, especially since the Third Part of the Homily against the Peril of Idolatry, pag. 41, 42, 43. expressly resolves it unlawful to make the picture of Christ, or any person in the Trinity, much less to set them up in Churches.  
Seventhly, That the Primitive Christians approved of Images, and had the picture of Christ in their Churches, and engraven on their Chalices, is a most notorious Falsehood: For Justine Martyr, Clemens Alexandrinus, Irenaeus, Tertullian, Minutius Felix, Origen, Arnobius, Cyprian, Lactantius, Geegory Nyssan, Athanasius, Ambrose, Epiphanius, Eusebius, Hierome, Augustine, Hilary, chrysostom, Theodoret, Theophylact, and other Ancients unanimously agree, That the Primitive Christians had no Images at all in their Churches, together with the Counsels of Eliberis, Constantinople, Toledo, Francford, and Constantine the Great, Constantinus Caballinus, Nicephorus Stauratius, Philipicus, Anthemius, Theodosius the second, Leo Armenus, Valens, Michael Balbus, Theophylus, Charles the Great, with sundry other godly Emperors, utterly demolished and cast them out of Churches, as Ecclesiastical Authors, our own 
c See the 2. and 3. part of the Homily against the peril of Idolatry.  Homilies, 
d 
Histriomastix, p. 894. to 915. Bishop Ushers Answer to the jesuits challenge, pag. 491.  
rutherfurd's Divine Right of Church-Government.   Writers prove at large against the Papsts: 
e De Origine Erroris. c. 2. & 17.  Lactantius and other Primitive Christians write expressly, That without doubt there can be no Religion at all in that place wheresoever any Image is; whereupon Epiphanius rend the Image of Christ or some other Saint, which he found in a Church painted in cloth, out of holy indignation, as contrary to the Authority of the Scriptures. In few words, Our own Homilies against the peril of Idolatry, part, 2. p. 38. expressly resolve, That when Images began to creep into the Church, they were not only spoken and written against by godly and learned Bishops, Doctors and Clerks, but also condemned by WHOLE COUNSELS OF LEARNED MEN assembled together; yea the said Images, by many Christian Emperors and Bishops were defaced, broken and destroyed. Which Mr. Calvin in the place objected by the Bishop, affirms likewise. And therefore it is a most desperate Impudence in the Archbishop, thus falsely to affirm the contrary, point-blank against our Homilies and his own subscription to them. And whereas he citys Tertullian, to prove, that the Christians in his days had the picture of Christ upon their Chalices; We Answer, That if the Book de Pudicitia be Tertullias own, (of which some doubt) yet his words import no such thing, which are these, A parabolis licebit incipias; ubi est evis perdita à Domino acquisita, & humeris ejus revecta; Procedant ipsae PICTURAE CALICUM VESTRORUM (not nostrorum) si volle nillis perlucebit interpretatio pecudis illius, utrumne Christiano vel Ethnico peccateri de restitutione colliniet. If this place intimate any thing, it is only this, That the Phychici and other Heretics against whom he writ this Book, (not the Orthodox Christians, as this Prelate dreams) had the picture of the lost sheep graven on their cups: will it therefore follow hence, Ergo The Orthodox Christians had Crucifixes and Images of Christ, God the Father, the Holy Ghost and the Virgin Mary in their Churches, in their Chappelss, as he hath set up in his Lambeth Chapel windows? Certainly this is a gross Nonsequitur. Yet this is his learned Argument from this Authority rightly stated. And that he hath most grossly abused Tertullian, your Lordships and his Auditory, in alleging Tertullian for defence of Images, and their use among the Primitive Christians; certainly Tertullian is so far from any such opinion, that he hath written a whole Book de Idololatria, next before this de Pudicitia, wherein he expressly condemns, not only the having, but making of any Image or Picture for any use, and the very Arts of carving and painting Images, as contrary to the second Commandment (as the * Jew's, josephus, Philo and others did before him; & the very Turks and Persians at this day.) Take but this Sentence of his instead of many; Omnis forma vel formula Idolum se dici exposcit. Idolum TAM FIERI quam coli Deus prohibet. Quanto praecedit ut fiat quod coli possit tantò prius est NE FIAT si coli non licet. Propter hanc causam, ad eradicandum scilicet materiam Idololatriae, lex divina proclamat, Ne feceris Idolum: & conjungens: Neque similitudinem eorum quae in coelo sunt, & quae in terra, & quae in mari: TOTO MVNDO EJUSMODI ARTIBUS INTERDIXIT SERVIS DEI. Artifices statuarum & Imaginum DIABOLUS seculo notulit, etc. Which he prosecutes at large throughout this eloquent Book. And therefore his Impudence and Sophistry in citing Tertullian for defence of Images in Churches, who is thus point-blank against the making of any Image whatsoever, even for civil uses, is an intolerable, inexcusable Boldness.  
Eighthly, Whereas he Answers, That the setting up of these Glasse-Images is no High-Treason by the Statute: We grant it not to be so simply in itself, neither do we urge it to be so, but as it tends to subvert our Religion, Laws, and set up Popery, concurs with his other practices of this nature, so it may and will prove High Treason. The second Part of the Homily against the peril of Idolatry, Page 37. assures us, That the maintenance of Images hath brought in a sea of mischiefs, horrible Schisms, Rebellions, TREASONS, and his maintaining of them hath done the like.  
Ninthly, we conceive that the Statute of 3. E. 6. c. 10. which command all Images of Stone, Timber, Alabaster, or Earth, graven, carved, or painted; which heretofore have been taken out of any Church or Chapple, or yet stand in any Church or Chapple to be defaced and destroyed, extend to Images in glass windows as well as others, which are but painted Earth; and that which confirms us in this opinion is, That the Homilies against the peril of Jdolatry (the occasion of this Law) and the injunctions of Queen Elizabeth made in pursuance of it, extend in direct terms to Images in glass windows, as well as to Images of Stone, Timber and the like, yea, the practice of that time in defacing the glass Images in Lambeth Chapple-windowes (which he of late repaired) and in most other places, infallibly proves it: Together with the Statute of 3. Jac. c. 5. which reckons up Jmages and Crucifixes, of what matter soever, among the Relics of Popery, and enjoins them to be defaced: wherefore the evasion of his is most false and frivolous, especially since Popery may creep in at a glass-window, as well as at a door; and our Homilies, Injunctions, writers censure all of them alike, if this Statute do it not: Finally, by all these Answers he professeth himself a most zealous, real Papist, but false Protestant in pleading thus boldly and falsely for the use of Images of all sorts in Churches, and in repairing of Popish Images formerly defaced by Authority, instead of confessing and craving pardon for this his dangerous error, his most Idolatrous, Popish practice.  
The second thing objected against me, as a Popish Innovation in my Chapel 
Object. 2.  at Lambeth, is, 
b See here Pa. 62, 64.  my removing and railing in the Communion Table there Altarwise, with the ends of it North and South against the wall; my furnishing it with Basins, Candlesticks, and other furniture, and hanging a cloth of Arras behind it, with the Picture of Christ and his Apostles eating the Lord's Supper together.  
Ans. To which I Answer, First, That the railing in and placing the Table Altarwise is warranted by Queen Elizabeth's Injunctions, which prescribe, That 
Answ.  the Holy Table in every Church be decently made, and set in the place where the Altar stood: Now the Altars generally in all Churches, as all Antiquity manifests, stood at the East end of the Choir, North and South close to the wall, as the Tables were lately placed, and there were railed in: This therefore is no innovation.  
Secondly, the furniture on the Altar is no other than such as is in use in the Kings own Chapel at White-Hall, and had been there used ever since and before my time.  
Thirdly, that the Arras piece at the back of the Table containing the Story of Christ's last Supper, was fit for that place and occasion: That such Images and representations were lawful, approved by all the Lutheran Churches, yea, by Master Calvin himself, for an Historical use, in the place forecited, Jnst. l. 1. c. 11. Sect. 12.  
Reply, To this the Commons replied, First, That neither Queen Elizabeth's Injunctions, nor the Rubric in the Common Prayer-Book, nor any Law or Canon 
Reply.  of our Church prescribe the railing in of our Communion Tables, or placing them Altarwise against the wall, with the ends North and South: There is no syllable in any of them to warrant any such Popish innovation, prescribed only by Popish Canons, as we have proved: That it cannot be proved that Altars were generally so placed and railed in anciently, either in England or elsewhere: The contrary whereof we shall prove anon; That the makers and executers of these Innovations knew best of any, where and how Communion Tables were to be situated by virtue of them, and they generally placed them throughout the Realm, in the midst of the Choir or Chancel, with the ends East and West, standing a convenient distance from the East wall, without any rail about it, in which posture they generally stood in all Churches, Chapples, and in Lambeth Chapple itself for one, ever since these Injunctions published, till this innovating Arch prelate altered this their ancient situation. Yet both the Rubric in the Common Prayer Book, the Queen's Injunctions, the 82 Canon, Bishop Jewel, Bishop Babington, Doctor Fulk, and other of our writers agree, that when the Sacrament is administered it ought to stand in the body of the Church or Chancel, of which more hereafter: This therefore is an innovation and that a Popish one too, tending to introduce private Mass, to remove the Lords Table as far as possible from the view and audience of the common people, when the Sacrament is celebrated at it.  
Secondly, We 
k See p. 62.  have proved, that this Altar-furniture of Candlesticks, Tapers, Basins, Crucifixes, and the like, was originally borrowed from the Roman, Ceremonial, Pontifical, and the Popish Council of Aix, which enjoin them, That the third Part of our Homilies against the peril of Idolatry, and Queen Elizabeth's Injunctions (which he citys for the placing of Lords Tables Altarwise) Injunct. 2. 23. 25. condemn, censure, abolish, as Superstitious, Ethnical; and Popish, all Candlesticks, Trendals', Rolls of wax, and setting up of Tapers, for that they be things tending to Idolatry and Superstition, which of all other offences, God Almighty doth most detest and abhor, for that the same diminish most his honour and glory: Therefore the King's Altar-Furniture in his Chapel at White Hall, can be no justification nor extenuation of his offence, who should have reform his Majesty's Chapel (whereof he was the Dean and Superintendent, according to our Laws, Homilies, Injunctions which condemn such Altar-trinkets) not conformed his own Chapel, Altar to the Kings, in these mere Popish Superstitious innovations.  
Thirdly, The Arras hanging was rather suited to the Crucifixes in the glass window over it and other Images of Christ in that Chapel, then to the place or Lords Table where it hanged. The Table and Sacramental elements themselves, with the usual participation of them every month, being sufficient to mind us of our Saviour's last Supper, passion, death too, and 
l 1 Cor. 11. 26. Gal. 3. 1.  to show them forth till he come, (who used no such Pictures nor Crucifixes, when he instituted his last Supper) without any such Image or Crucifix: which being condemned by our Statutes, Homilies, Injunctions, Canons, Writers, as we have formerly evidenced, yea, by all Antiquity, by Mr. Calvin himself, and many Lutherans too, ought not to have been placed there; the rather, because there is no warrant nor prescript for it, but only in the 
m See p. 62.  Roman Ceremonial, p. 69. 70. His conformity whereto was the only ground of hanging up those Arras Pictures, which well deserves another hanging, especially in an Arch-prelate, who professeth himself a Protestant, and as averse from Popery as any man whatsoever.  
The third sort of Innovations in my Chapel charged against me, is the setting 
Object. 3.  up of a 
n Here pag. 63, 64.  Credentia or Side-table, my own and my Chaplains bowing towards the Table or Altar at our approaches to it, our going in and out from the Chapel; my Chaplains with my own using of Copes therein, at the celebration of the Lords Supper and solemn consecrations of Bishops, attested by Dr. Heywood my own Chaplain, who confessed, That he celebrated the Sacrament at Lambeth Chapple in a Cope, that my other Chaplains did the like, and that he thought I was sometimes present when they did it; that the Bread when the Sacrament was administered was first laid upon the Credentia, from whence he took it in his hand and then carried it too, and kneeling down upon his knee presented it, laid it on the Lord's Table, on which there were Candlesticks, and Tapers, but not burning, as he had seen them at White-Hall; which Mr. Cordwel once my servant likewise deposed; adding, that I was present sometimes when this was done, and that my Chaplains bowed down thrice towards the Altar at their approaches to it.  
To which I Answer: First, that I took my pattern of the Credentia from Bishop 
Answ.  Andrews Chappel.  
Secondly, that this bowing towards the Altar was used in the King's Chapel, and in many Cathedrals both in Queen Elizabeth's and King James their reigns.  
Thirdly, that the use of Copes is prescribed by the 24 Canon of our Church Anno 1603. which orders thus, 
o See p. 63.  In all Cathedral and Collegiate Churches, the Holy Communion shall be administered upon principal feast days, sometimes by the Bishop if he be present, and sometimes by the Dean, sometimes by a Canon or Prebendary, the principal Minister using a decent Cope. This therefore is no Innovation.  
To this was retorted in general, that Sir Nathaniel Brent, and Doctor Featly deposed, nor there was no such Credentia, bowing towards the Table, Altar, nor 
Reply.  any Cope at all used in Lambeth Chappel, in his predecessors time; therefore all these are mere Innovations: In particular, it was replied, that it appears not by proof Bishop Andrews had any such utensels, vestments, or bowings in his Chapel; therefore this is a mere groundless evasion: But admit he had, yet Bishop Andrews Chappel was no Law, Canon, nor Pattern for him to follow, against our Laws; Common Prayer Book, Homilies, Injunctions, which exclude such innovations: And if the Pattern of the Chapel and its Furniture which we gave in evidence were Bishops Andrews, as he avers; it was as grossly Popish and Superstitious as the Popes, or any Popish Prelate's Chapel whatsoever. As for the Credentia, it is directly taken out of the Roman Ceremonial and Pontifical, as we have 
p Here p. 63.  proved, the only Canons we know prescribing it, and we find the use of it only in some Popish Churches, and mentioned no wherebut in the Roman Missal, among the Rites of celebrating the Mass: Therefore it is a mere Popish utensel, appropriated to the Mass and a forerunner of it.  
Secondly, This bowing to and towards the Altar, was never prescribed by our Statutes, Articles, Homilies, Common Prayer Book, Injunctions, Canons, never practised by any till of late, but some few Popish Court Doctors, and Cathedralists; never used by his Predecessor or his Chaplains, 
q See the Quench-cole, p. 24. etc.  introduced only by Papists at the first, in honour and adoration of their Breaden God upon the Altar; and enjoined only by the 
r Pa 63, 64.  Roman Missal, Ceremonian, and Popish Canonists, as we have largely manifested: Therefore not to be justified or excused.  
Thirdly, the Book of Common-Prayer, and administration of the Sacraments, and other Rites and Ceremonies of the Church of England (the only Directory what vestments, Ceremonies are to be used, confirmed by our Laws) prescribes not any of these; warrants not but excludes the use of Copes upon any occasion: Our Homilies and writers of best rank condemn Copes, as jewish, Popish, Paganish, enjoined only by the 
s See. p. 64.  Roman Ceremonial, and Pontifical, as we have proved, 
t See Queen Elizabeth's Injunctions, Num. 47.  Injunctions deeming them Popish: Yea the third Part of the Homily against the peril of Idolatry, hath this memorable passage concerning them, p. 72. And because the whole Pageant must thoroughly be played, it is not enough thus to deck Images and Idols (with gold, silver, rich, wanton and proud apparel, tempting their paramours to wantonness) but at last come in the Priests themselves, likewise decked with gold and pearls, that they may be meet servants for such Lords and Ladies, and fit worshippers of such Gods and Goddesses; and with a solemn pace they pass forth before the golden Puppets, and fall down to the ground on their marrowbones before the Honourable Idols: (and their gorgeous Altars too) Therefore certainly it is impudence for him thus to introduce and justify them against these Authorities. Now whereas the Archbishop pleads the 24 Canon, made in the year 1603. to warrant the use of Copes in his Chapel: we Answer first, That the Canon extends only to Collegiate and Cathedral Churches, not Parochial, much less to Chapels: Therefore it can no ways warrant, but condemns this use of Copes in his Chapel: Secondly, it enjoins only the chief Minister to use a decent Cope; not a gaudy one with Images, and rich embroidring upon it, such as his Copes were: Thirdly, this Canon was never binding to any, but merely void in Law, being never confirmed by Parliament, and crossing both the Common Prayer Book and Homilies ratified by Parliament: Therefore all these his Answers in justification of these Innovations, display his impudence to the world, in justifying such Popish Relics as these.  
The fourth kind of Innovations charged against me in my Chapel are, 
u here p. 64. 65.  the 
Object. 4.  standing at gloria patri, bowing at the name of jesus, not used in my Predecessors days; the setting up of a new Organ, where there was formerly none, and the consecrating of Utensels, Altarclothes, Flagons, with other Popish-furniture solemnly in a Cope, attested by Mr. Boadman and others, which are objected to be taken out of the Roman Missal, and Pontifical.  
To which I give this Answer:  
1. That the standing up at gloria patri, though not prescribed by any Canon, 
Answ.  or Rubric of our Church, is of great Antiquity, and hath been commonly practised in our Churches.  
2. That bowing at the name of jesus, is a thing prescribed in direct terms by Queen Elizabeth's Injunctions, Num. 12. and the 18 Canon of our Church; therefore no Innovation nor offence.  
3. That though there were no Organs there before my time, yet they being approved and generally used in our Church, there could be no Popery in them.  
4. That the Consecration of Churches, Communion Tables, Altars, Chalices, Vestments is no fault, nor Innovation; for it is as ancient as Constantine the Great, and have been used in the Church of Christ ever since his time.  
5. That such Consecrations are necessary, else the Lords Table could not be called holy, nor the Church holy, nor those vessels holy vessels, as they usually are: Yea, there is a Holiness in the Altar, as Christ averreth, which consecrates the gold thereon: And the Statute of 5 and 6. Ed. 6. against quarrelling and fight in Churches, proves, that they are holy places; and they could not be holy, unless first consecrated: As for the form of consecrating these vessels, I took it not out of Missale Romanum nor the Roman Pontifical, as is objected; but from Bishop Andrews his Form, as learned, reverend, Orthodox Protestant a Prelate, as ever the Church of England bred.  
To this was Replied: 
Reply.   
1. That it is confessed, there is neither Canon nor Rubric enjoining any to stand up at every rehearsal of gloria patri in time of Divine service; a most disorderly unnecessary and confused Ceremony, wherein men start up and quat down suddenly again, as if they were frighted out of their sleep: And we have proved, that it is enjoined only by the 
x Pa. 64.  Roman Missal, no very good Directory for us Protestants; as for his pretended antiquity and customary usage of this Ceremony in our own and other Protestant Churches, it is merely fabulous without any Authority to warrant it, but his own asseveration.  
2 That bowing at the name of jesus, was originally introduced, prescribed by 
y See the Appendix of bowing at the name of jesus, Lame Giles his haltings, Queries concerning bowing, etc.  Pope's decrees, Popish Counsels, Canonists, Writers, of purpose to justify the adoration of Images and the consecrated Host; that it is no where enjoined by our Common Prayer Book, Articles of Religion, Homilies, or Book of Ordination, the only Authentic binding Records of our Church, wherein all Rites and Ceremonies, to which we are bound by Law are prescribed, That the Injunctions and Canons are no binding Laws, and their Authority (had they ever any) long since expired, that some of the best Orthodoxest of our writers have professedly written against this Ceremony, as Thomas Beacon, Dr. Whitaker, Dr. Willet, Dr. Airy, and others, which was never pressed on any by our Prelates in their visitation Articles, nor generally used till of late, and now quite exploded as superstitious, and absurd: Yea, Dr. Featly and Sir Nathaniel Brent directly prove, that it was not used in Lambeth Chapel by his predecessor Abbot, or his Chaplains, servants.  
3. For Organs, there were none in that Chapel before his time since the Reformation: Therefore an Innovation there. And though generally received and used in Cathedrals, yet all Authors agree it was a Pope, 
z Platina, Balaeas and others in his life, Polidor Vergil. de Invent. Rerum. lib. 6. c. 2. The. Beacons Relics of Rome c. 76, 77. Hist. Mastix. p. 282, etc.  (Vitalian by name) first introduced the use of them into Christian Churches, and all know they are most in use only in Popish Churches beyond the seas.  
Fourthly, for the Antiquity and lawfulness of consecrating Churches, we have already discussed, and shall further resute it in its due place; for the consecration of Altars, Flagons, Altarclothes, and other Altar-furniture, the only thing here objected; we have proved the original and derivation of it, to be merely from the Roman Missal and Pontifical, and from no better nor higher Antiquity: He pretends, but proves not, that he took his immediate precedent from Bishop Andrews, a late deceased superstitious, if not Popish Prelate, how ever he applauds him: Therefore certainly from no Antiquity. But from whom did Bishop Andrews take his pattern? doubtless from the Roman Missal and Pontifical, since no other sampler can be produced. And are these a fit pattern for a Protestant Bishop's imitation? As for his objected reason, that Altars, Churches, Flagons, etc. could not be called nor reputed Holy, unless thus solemnly consecrated: First, It is but a mere Nonsequitur, it being not any Bishop's formal unwarrantable consecration, but the people's appropriation of them to a sacred use that makes them holy, not inherently, but relatively only, with reference to the holy Ordinances therein administered, of which hereafter: For the Statute of 5 and 6. E. 6. c. 5. It hath been not one syllable in it in justification of the consecration of Churches, much less of Altars, Flagons, Altarclothes and the like; neither doth it ever style the Church or Churches holy, or a holy or consecrated place: nor could it well be so, in respect of their consecration only, they being Hallowed only by Popish Prelates in times of Popery, with such Popish Relics, Ceremonies, Chrisms, Exorcisms, Cross, and washings with holy water, and since then exploded as superstitious and ridiculous: Therefore to justify these consecrations from thence, is to make a conclusion without any premises to warrant it. Finally, he discovers a rotten Popish spirit, inclination in the highest degree, in pleading for, and justifying to the utmost such Popish consecrations against the express resolutions of our Orthodox 
b here p. 115. 116.  forecited Writers, Prelates, and his own learned predecessor Matthew Parker, who have so severely censured them as Popish, jewish, and childish trifles fit to be exploded.  
Secondly, having ended with my Chapel at Lambeth, they next pursued me to 
Object. 2.  my study there.  
Where, first they 
c Pa 66, etc.  charge me for having an English Bible with a Crucifix embroidered on the Cover of it.  
To which I Answer, That I bought it not, but it was sent unto me by a Lady, 
Answ.  and the Crucifix itself is lawful, if there be no adoration of it; as appears by the Christians engraving of it on their Chalices in Tertullia's days.  
To which was replied: First, that his receiving and reserving of this Bible 
Reply.  with a Crucifix on the Cover, (which was so visible to his eyes, and lay upon his study Table) was as great an offence as if he had bought it: And no Lady durst have sent him such a present, had she not been assured of his good affection to such Popish Pictures.  
Secondly, whereas he avers the Picture of the Crucifix to be lawful, so it be not adored: He herein expressly contradicts our 
d See here p. 59 102. to 110.  Homilies, to which he hath subscribed, our Statutes, Injunctions, Authors forecited, yea, the judgement of all sound Antiquity. And if this Picture of Christ hanging still on the Cross (as if he had never been taken down thence) be lawful, (as he avers with the Papists against all Orthodox Protestants) then it is lawful to make or reserve it either for a mere civil use to grace his study, or please his eye sight only; which certainly is an extreme dishonour to, disparagement of our most blessed Saviour and his passion, who is 
e Luk. 1. 35. Act. 4 30.  the holy One of God, transcending all civil uses being made for holy ends alone: or for a religious use, to stir up our devotion, and put us in remembrance of his death (which he hath purposely ordained his 
f Gal. 3 1. 1 Cor. 11. 26.  word and Sacraments to do) which at best is superstition.  
Thirdly, the place of Tertullian (already quoted) proves not at all that the Christians had any Crucifixes or Pictures of Christ engraven on their Chalices; there is no such syllable in his writings, but only that the Heretics against whom he writ, had the Picture of a lost sheep engraven on some of their Cups. And we hope there is a vast difference, between Heretics and Orthodox Christians, the Picture of a lost sheep, and a Crucifix or Picture of Christ himself hanging on the Cross.  
The second thing charged against me in my study, is a (g) Book of Popish Pictures printed 1623. containing the Portratures of the Life, Passion, and Death of 
Object. 2. (q) Pa. 66, 10. ●.  our Lord jesus Christ.  
I Answer, that I kept it only as a Scholar, to peruse and refute it upon occasion, nor 
Answ.  to adore or make use of the Pictures in it.  
To which was answered, that this Book was (as the Papists style their Images) a mere ignorant Layman's, not a learned Archbishop's Book, consisting merely 
Reply.  of unlawful Pictures: Therefore he had it only to view, not read.  
Secondly, his curious guilding of the Book and Pictures in it, argues, that he prized it more than ordinary to help him in his Devotions.  
Thirdly, he was so far from refuting it, that he authorised those very Pictures to be reprinted in England, and bound up in our Bibles.  
Fourthly, he had many small Popish guilded velome Pictures, curiously guilt inserted into this Book; a pregnant proof he very much doted on these Puppets in his declining age.  
The third particular objected against me in my study, is 
h Page 66.  two large folio 
Object. 3.  Masse-books, and that I had noted one of them frequently with my hand: That I had likewise there the Roman Missal, Pontifical, and twenty two Popish hours of our Lady, Breviaries, Manuels, and Books of Popish devotion.  
I Answer: First, that it is lawful for every learned man to have those Books to peruse and refute them, as there is occasion, there being no great Scholars 
Answ.  but have them in their studies for this end; for which cause alone I both read and noted one of them with my own hand, not out of any love to, or approbation of the Mass itself: And they may as aptly conclude that I am a Turk, because I have the Alcoran in my study; as that I am a Papist or Popishly affected, because I have the Masse-book. The same Answer I shall give to the other objected Books found in my study.  
The Reply hereto was: First, that the mere having all or any of these Books 
Reply.  in his study, was no convincing argument of his affection and inclination to Popery, no more than his keeping the Alcoran as a Scholar, proves him to be a Turk; neither was it so pressed by us, since many Protestants have them in their studies to peruse, refute; which is no offence, but laudable and necessary in some cases. But we have punctually proved all along, that he bought, perused, and noted them with his own hand; not by way of dislike or refutation, but approbation, yea he pursued them strictly in practice and imitation, as far as the most superstitious Popish Priests or Prelates did at Rome in most particulars.  
Secondly, compare his having of these Books, with the extraordinary curiousness and costliness of their binding, guilding; the Popish Images, Crucifixes in his study, Chapel, Gallery, and the rest of our following evidence; and then they are a very strong Argument, to prove him a professed Papist in affection, opinion, if not in practice too.  
The last 
i Page 67.  objected thing found in my Library is, my private Prayers and Devotions written with my own hand, against which there are three exceptions: 
Objection.   
First, that some of these Prayers are extracted out of the Roman Missal, Pontifical, Breviary, and hours of our Lady.  
Secondly, that they are digested into Canonical hours of prayer after the Papists Model.  
Thirdly, that I make mention of prostration in some of them.  
To which I return this general Answer: That this being only a Book for my 
Answ.  own private devotions and use alone, ought not to be charged against me. As to the objected particulars excepted against, I Answer: First, that if any such prayers be taken out of the Missal, Pontifical, or Roman Breviary; yet they are devout and pious in themselves, and there is no prayer to Saints or Angels in the Book: Thirdly, the Canonical hours of Prayer are of very great Antiquity in the Church: derived from holy King David's practice, who said 
k Ps. i. 9 164.  Seven times a day will I praise thee, and was taken up and practised by Christians within two hundred years after Christ, and approved of in preces privatae, in Queen Elizabeth's reign: Thirdly, that prostration in prayer is no crime, but commendable, and a sign of extraordinary humility; Christ himself using this gesture in his prayers before his passion.  
Hereunto the Commons Council retorted in general, That his own private devotions did best of all serve to discover his secret intentions and inclinations; 
Reply.  therefore they were fit to be given in evidence, for this purpose. In particular: First, that his collecting of Prayers out of such Popish dunghills, when there were purer mines to dig in, was a symptom of a Romish inclination. And whereas he allegeth the matter of those prayers to be good; those we except against are for their very matter merely superstitious: Secondly, that this justification of the Antiquity and lawfulness of Canonical hours of Prayer, was taken verbatim out of Mr. Cousins his hours of Prayer, formerly complained of in Parliament. That Canonical hours of Prayer, are no ways warranted by David's precedent, who speaks only of Praise, not Prayer, and never digested his Psalms or Prayers into such Canonical hovers, nor any other Saint in the Old Testament or New: The most exact pattern of Prayer which Christ himself left both his Disciples and us to imitate, warrants no such practice: nay the Primitive Christians and true Antiquity never knew of any such Models of Prayer, digested into Canonical hours, which Popish monks first introduced, practised, prescribed: Neither did Queen Elizabeth approve of them as Dr. Cousins pretends in his hours of Prayer, whence the Archbishop borrowed this false answer; as 
l See Dr. Cousins his cozening devotions.  some who answered his Book by public Authority have manifested to his shame: Thirdly, the Archbishop hath quite mistaken the last objection; which was not his prostration to God in Prayer, but, his prostration coram Altar, and dum Altari adsto, in honour and reverence of his idolised Altar: So that the charge rests still upon, and sticks faster to him then before, by this his justification.  
Thirdly, From my study at Lambeth they pursued me to my Gallery there, 
Object. 3.  where they charge 
m Page 67.  three Pictures against me; to which I return this Answer.  
That the first of them, which is the great one, was given me by a friend, and there can be no harm or Popery in it, being only the Picture of Saint Ambrose, 
Answ.  Augustine, Jerome, and Gregory the first, which may be lawfully made and reserved. That the two other Pictures were in the Gallery long before my time, and continued there in Archbishop Abbots, Bancrofts, and Whitgifts days; to prove which he produces Mr. Dobson his servant, who affirmed, that he saw these two latter Pictures in the Gallery in Archbishop bancroft's time, where they continued ever since; and one of them is a Picture against Popery, to wit, of Christ, going into the sheepfold by the door, and of Popish Priests and Friars 
n joh. 10. 1, 2, 3.  climbing into it by the window, like thiefs and robbers: Besides, the Harmony of confessions of the reformed Churches, holds that Images are in themselves indifferent, so as no adoration be given to them; yea, Mr. Calvin in the 
o Inst. l. 1. c. 11. sect. 12, 13.  place forecited, is of the same opinion: And I have written against the adoration and superstitious use of Images as fully as any man whatsoever: Therefore those Pictures can be no evidence of mine intention to bring in Popery.  
To which was rejoined: First, that we believe the first Picture was a present 
Reply.  sent unto him from Rome, where the workmanship of it shows it was made; and therefore he did wisely to conceal his name, who bestowed it on him: That we did not except against the mere Pictures of those Fathers; but against the Picture of the Holy Ghost in form of a Dove hover over their heads, and sending forth rays and influences from his beak severally upon each of them; directly contrary to our Statutes, Homilies, Writers, which condemn all such Pictures of the Holy Ghost, or any other persons of the Trinity.  
Secondly, that one of the other Pictures was a most abominable Idol of Christ newly taken down from his Cross all bloody, with shaved crown Priests, Friars, and Nuns, standing and kneeling round about him; which kind of Pictures by our Laws, Homilies, Injunctions resolutions (as we 
p Page 102. to 108.  have already proved) ought to be utterly demolished and not suffered in private Houses or Galleries, no more then in Churches or Chapels, The other was a Picture of Christ himself upon a ladder, not entering in at a door, with Monks and Friars only about him: and therefore as superstitious, Popish as the former, and not tolerable by our Laws, especially in an Archbishop's public Gallary, where all sorts of strangers and visitors of quality were entertained; who by this example would be induced, if Protestants, to approve of such superstitious Pictures, and to procure the like by way of imitation; If Papists, would be thereby hardened, confirmed in their superstition, and in giving them adoration, especially when they should behold the like Superstitious and Idolatrous Pictures, as well in his Chapel and study, as in his Gallary, where no such were in his predecessors days, but only broken and defaced ones. As for his predecessors having or leaving these two last Pictures to him, it is no justification, nor mitigation of his crime; their ill actions are no Apology at all for his, who repaired and beautified in his Chapel those very superstitious Images, which they demolished, and never durst repair.  
Thirdly, whereas he produceth the Harmony of confessions of the Protestants Churches, for proof of the use and indifferency of these Images, so as they be not adored: He citys neither Section, nor Page, nor sentence therein to prove this assertion, but we must take it on his own bare word; which how false it is, we shall prove by the words of the Harmony itself: Sect. 17. p. 401. Where the latter confession of Helvetia, Cham 17. determines thus. But yet notwithstanding we must admonish men to take heed, that they count not among things indifferent; such as INDEED ARE NOT INDIFFERENT, as some use to count the Mass, and THE USE OF IMAGES IN CHURCHES. This is the only passage we find in the Harmony of confessions for the indifferency of Images or their use, which is point blank against him. And as for 
q Page. And so in his Inst. l. 2. c. 8. sect. 17.  Mr. Calvin's forecited Text, it is as point blank against him, as this of the Harmony, as we have proved. Therefore this charge lies still heavy upon him in each particular, and betrays both his Popery and falsity in quotations.  
Secondly, from Lambeth house, they next pursued me to White Hall, where these 
r Page. 69, 70, 71.  particulars were charged against me: First, my own personal bowing 
Objection.  to the Altar: and my enjoining of others his Majesty's Chaplains to use it, when I was Dean of the Chapel: Secondly, the hanging up of a glorious large costly Arras Crucifix behind the Altar, on passion week, in his Majesties own Chapel there, in the years 1636. and 1637. which gave great scandal and offence, as Sir Henry Mildmay attested: Thirdly, my making his Majesty's Chapel a pattern of imitation to all Cathedrals and other Churches: Fourthly, the practice of Dr. Brown, and two Seminary Priests, in bowing to the Altar and Crucifix there; with their speech to Mrs. Charnock.  
To the first of these I Answer, that my bowing there was only to worship God, not the Altar, and I hope it is no offence nor treason to worship God in the Kings 
Answ.  own Chapel, or to induce others to do the like: The lawfulness of this worship towards the Altar, I have manifested at large in my 
s Page 39 etc.  Speech in Starchamber, and proved it by a Chapter order in the Black book of Windsor, which the Knights of the Honourable Order of the Garter yet observe and practise; therefore it is no Popery, nor Popish Innovation, but a reverence fitting the place which the Homily for repairing and keeping clean Churches commands. And I pray God that under colour of casting superstition out of Churches, we bring not in profaneness.  
To the third I Answer, that I was not Dean of the Chapel, but Bishop Wren when this Crucifix was set up; that neither Sir Henry Mildmay, nor any other ever complained to me, that they were scandalised by this Crucifix: If Sir Henry took scandal merely at the Crucifix itself, he must have taken scandal at that Crucifix in the old hangings, which stood continually, behind the Altar, as well as at this which was more costly; which since he did not, it seems, he took scandal only at the workmanship, not at the Crucifix itself, in this more costly piece.  
(To the third he gave no Answer.)  
To the fourth I Answer, that Dr. Brown's act is nothing to me, he is old enough and must answer for himself: The same Answer I give to that of the Seminary Priests; only this I shall add, that perchance it might be an act of cunning in them, of purpose to discredit and discountenance all our external worship, of purpose to gain Proselytes to themselves.  
To which was replied: First, that to worship God as we ought in the King's Chapel, is no treason, nor offence; but this kind of worshipping God there or elsewhere 
Reply.  towards the Altar, is both 
t See the Quench coal p. 240. to 330. A pleasant purge for a a Roman Catholic, p. 140. to 182. where this is largely proved.  Popish, Superstitious, and Idolatrous: For by the Black-book of Windsor which he citys, it was introduced in the very darkest times of Popery in Henry the 5. his reign, or a little before: and that in modum virorum Ecclesiasticorum, a worship derived from Ecclesiastical persons, to wit, Popish Priests and Monks of that age: It was a worship jointly given in one and the self same act and instant Deo & Altari, to God and the Altar, that is, in their interpretation, to the consecrated Host and breaden God (as they deemed it) on the Altar, and to the Altar itself: It was prescribed 
u See here p. 63, 64.  only by Popish Canons, the Roman Missal, Ceremonial, Pontifical, and introduced purposely to support their Error of Transubstantiation at first, and now revived for that very purpose: as the Archbishop himself defines in his Starchamber Speech; who yields this reason, why we must how towards the Altar, not towards the Pulpit: For there 'tis, hoc est corpus meum, etc. And a greater reverence no doubt IS DUE TO THE BODY, then to the Word of the Lord: Therefore for him to introduce such an Idolatrous, Superstitious worship, as this into the Kings own Chapel contrary to the Word of God, and Law of the Land, under pretext of God's worship, to corrupt the King and his whole Court in their worship and Religion, and alienate his good Subjects affections from him, will prove little less than Treason in the highest degree: As for his pretended Speech, we 
x Page 200. 201.  have already refuted it. And for the Homily, it hath neither word nor syllable to warrant it, but some thing against it, since as it condemns, profanes, on the one hand, so it censures all superstition on the other; between which this Prelate would have no medium, as this his prayer imports.  
Secondly, That the Archbishop was chief Superintendent of his Majesty's Chapel, as Primate and Metropolitan of all England. The King and Queen where ever they live in England, being his immediate Parishioners, and the whole Kingdom but his Parish; though divided into several Bishoprics, as hath been resolved by all the Nobles in King Henry the first his reign, as our Historians, and his 
Antiq. Eccle. Brit. p. 33. 102.  own Predecessor Archbishop Parker record: Therefore Bishop Wren being only Dean of the King's Chapel, the Archbishop's creature, and brought into that office by him, durst not have set up this gaudy Crucifix there, in the passion week, in his presence without his approbation and direction, by which he tacitly confesseth it was done: That it gave public scandal to many well-affected Courtiers, and others, Sir Henry Mildmay deposed, and particularly to himself, who complained of it to the King, and the Archbishop too; who if his heart had been right and fervent to our Religion, would have been most scandalised, offended at this unusual scandalous sight, and never have permitted it successiively two years together, nor justified it so peremptorily as now he did. And whereas he objects, that had Sir Henry been thus scandalised with the Crucifix itself, he would have been as much offended with the old, there constantly hanging, as with the new: We Answer, That the old was hardly visible and scarce observed by any; but this so gross, so great, so gaudy and notorious, that every man in the Chapel took special notice thereof, as if it had been some new blazing Star. And if the old were so visible all the year long, what need the hanging up of this new one only in the passion and Easter weeks, which was never used in the memory of man before? In fine the third Part of the Homily against the peril of Idolatry, resolves, that the most rich, costly, gaudy Images and Crucifixes, are more dangerous and scandalous, than others not so stately: therefore Sir Henry might well be scandalised with it, more than with the old one not so costly.  
Thirdly, he gives no Answer to that which is one main charge from this Innovation in the royal Chapel, to make it the pattern, the Canon to regulate all Cathedral, and Parish Churches by. His silence herein betrays his guilt.  
Fourthly, Dr. brown's, and those Seminaries adorations of this Crucifix and the Altar, were but the mere scandalous fruits of his own exemplary Innovations before, and erections of them there; and their speeches occasioned by his actions. Therefore the guilt of them must rest heaviest on himself, not them. It is his own oft iterated position, 
z Relation of the conference with Fisher.  That he who gives the occasion of a Schism ought to be reputed the Schismatic, not he that separates upon the occasion given: And Tertullian in his Book De Idolatria resolves, That the makers of Idols are the greatest Idolaters, because none would or could worship them, were they not first made that they might be worshipped: His own hanging of up this Crucifix and bowing towards the Altar, and it was the cause that Dr. Brown and these Seminary Priests adored and bowed towards them in the self some manner, as himself there used: Therefore the crime, the scandal of it, must rest most on himself. His pretence, that this might be done and spoken by the Priest, to gain Proselytes, by discountenancing our external worship, is a very strange improbable whimsy, since our Bishops, our Doctor's imitation of their Popish worshipping Crucifixes, Altars, was more likely ten thousand to one; to gain them Proselytes, than any discountenancing whatsoever thereof by them could be; yea, it had been a monstrous contradiction and folly in them, to discountenance that very thing themselves practised and endeavoured to draw others to: Therefore the whole weight of this heavy charge concerning his Majesty's Chapel, rests entirely upon him in each particular, without the least diminution.  
Thirdly, from Whitehall they pursued me to the King's Coronation at Westminster Abbey, 
a Pa. 69 70.  where they charge me. 
Object. 3.   

1. With compiling the Form of this Coronation.  
2. That the unction was in forma crucis.  
3. That the old Crucifix, inter regalia, was set upon the Altar.  
4. That divers of the Prayers in it, and this manner of anointing, were taken verbatim out of the Roman Pontifical.  
5. That after the Coronation, I solemnly offered the Regalia at the Altar in the King's name.   
Ans. To which I shall give this Answer:  
1. That the Form of the King's Coronation was made and agreed on by the 
Answ.  whole Committee, according to a former Book I had of my Predecessor; and I was but a Minister to the Committee in what I did.  
2. That the anointing in Form of a Cross was made by my Predecessor, not by me, who supplied only the place of the Dean of Westminster.  
3. That I was commanded to bring this old Crucifix, being inter regalia, and to place it on the Altar.  
4. That admit the Prayer objected, be taken out of the Roman Pontifical; yet if it be good as it is, there is no hurt: we know the story of the cock in the fable, dum vertit stercorarium offendit gommam: And a Pearl is never the worse if raked out of a dunghill.  
5. I was to offer the regalia at the Altar by my place, and the Book of Common Prayer approves of offerings.  
To which was Replied:  
1. That it appears by his own Diary, that he had the chief hand in compiling 
Reply.  this Form, and that it was collected, corrected by himself, though other Bishops were joined in consultation with him.  
2. That though the Unction were made by his Predecessor, which he makes not appear; yet it was principally by his direction, and himself makes special mention of it, That it was in medum Crucis, in the Margin of his Book.  
3. That he makes no command appear from any Supreme Authority for his placing the old Crucifix on the Altar, neither doth he allege who it was that gave him any such command: Therefore it must be interpreted his own voluntary act.  
4. That the Prayer itself is not very good, savouring of Papal pride in the Clergy; and it is no such precious Pearl, as that he needed to rake such a dunghill of Popish superstitions as the Roman Pontifical is, to find it out to adorn his Majesty's royal Diadem with at his Coronation.  
5. He proves not, that it was his duty thus to offer up the regalia at the Altar, yea, the Form of the King's Coronation found in his own study, enjoined it not, and he pretends no command at all for it: Therefore it was his own spontaneous act; as for the Common Prayer Book, surely it prescribes neither this, nor any other solemn oblation at all at an Altar: And so this charge remains unavoided.  
Fourthly, from Westminster they proceed to the 
b Page 70. to 75.  Universities, first of Oxford, where I was Chancellor, next of Cambridge: In Oxford they object: 
Object.   
1. That there were some old Crucifixes repaired, and divers new ones erected in divers Colleges there, since I became Chancellor of the University, whereas there were none before my time.  
2. That Communion Tables were railed in Altarwise and bowed to, which they were not before.  
3. That I enjoined all Scholars by a University Statute and Oath to give due reverence, and bow to the Communion Table, and that my Letter required bowing and prostation before the Altar.  
4. That my visitor at Merton College enjoined the Fellows and Scholars there to bow to the Lords Table, and questioned Mr. Chainel, and Mr. Corbet for not bowing.  
5. That they used Copes in some Colleges, which they did not before.  
6. That there was a very scandalous Statue of the Virgin Mary with Christ in her Arms, set up in the front of the New Church porch of St. Mary's next the street, to which Mr. Nixon deposeth he saw one bow, and another pray.  
7. That I enjoined Latin Prayers all the Lent, not used before my Chancellorship, since the Reformation.  
8. That I enjoined by a Statute all Regent Masters, to read and sing what should be prescribed them in solemn Processions.  
I Answer:  
1. That there is no proof at all, that I knew of the repairing and setting up of 
Answ.  these Crucifixes, or that any complained of them to me. That the Crucifix in Lincoln College was set up by the Bishop of Lincoln, and it would have been thought hard, if I should have opposed it.  
2. That the turning and railing in of the Tables Altarwise is warranted by the Queen's Injunctions, as I have proved.  
3. That the Statute enjoin only due reverence when they come to offer at the Lords Table, and that my Letter implies a bowing or prostration only, according to the 95 Psalm.  
4. That Sir John Lamb only questioned Master Chainel, and Master Corbet, which is nothing to me; and Doctor Frewens' words are but a hear-say, besides, they were not punished for not doing it.  
5. That Copes are warrantable by the 24 Canon.  
6. That the Statue at St. Mary's was set up by Dr. Owen, reputed a reverend Orthodox Divine, not by me, nor is there any proof I had notice of it, or of any bowing or praying to it, which might be a mistake in Alderman Nixon.  
7. That Latin prayers have been anciently used in the University on Ash-wednesday, and being among Scholars who understand the Language, there can be no hurt therein.  
8. That no Processions are intended in the Statute, but such as our Law allows in nature of perambulations, the Statutes of the University prescribing, That nothing shall be done therein but according to the Doctrine and Discipline of the Church of England.  
9 For the Innovations of like nature in the University of Cambridge, they concern me not, I being not their Chancellor, and not enjoining them, nor made acquainted with them.  
Whereunto was Replied:  
1. That all those Crucifixes were erected at Oxford, since he became Chancellor 
Reply.  of it: That his own example in his Chapels at Lambeth and Croyden, where he repaired the old broken Crucifixes at his own cost, were the primary occasions of setting up those in Oxford, by way of imitation. That he could not choose but take notice of them being himself several times at Oxford in person, where he entertained the King, Queen, Prince, and Prince Elector, sundry days: Besides, having constant weekly intelligence by Letters, and recourse of Scholars of all sorts to him from the University, who acquainted him with all particulars there transacted, he could not but take notice, and have exact knowledge of them: And he being both Chancellor and Visitor of the University, his not hindering of their setting up at first, not pulling them down, when set up contrary to our Statutes, Homilies, Injunctions, was in Law both a commanding and approving of them. Nam qui non prohibet malum quod potest, jubet. That none complained to him of them, was his own fault; since none durst complain against that then, as a crime, which himself first practised in his own Chapels, as a commendable action. His Answer to the Crucifix erected in Lincoln College proves clearly he had knowledge of it; and truly it could not have been well taken at his hands to pull that down according to Law, unless he had pulled them down first in other Colleges, and his own Chapel, the Bishop of Lincoln perchance setting it up, only to humour his Grace, and manifest to the world, he was but his Ape in this particular.  
2. We have already refuted his second Answer as false, and therefore shall repeat nothing here.  
3. That this due reverence, was interpreted by himself in his Speech in Star-chamber, to be a bowing to the Altar or Lords Table: For (saith he) THERE IS A REVERENCE DUE TO IT: Namely, of bowing the body, not only towards, but to the Altar, DEO ET ALTARI EJUS, in the dative case, and prostration, not simply to God, but CORAM ALTARE DEI & Christi ejus, is prescribed by his Letter, as much worship as the Devil himself required of our Saviour, Luk. 4. 7. Si adoraveris CORAM ME; as the vulgar Latin, or fall down BEFORE ME, as the Margin of our English Bibles render it; whereas the 95 Psalms, requires no worshipping and falling down thus before an Altar, but before the Lord our Maker only, without any mention of an Altar or Lords Table in the Psalm.  
4. His Visitors act in questioning those Fellows for not bowing, was his own, and must concern him, since he did it only in his name and right by his Commission, in pursuit of his Injunctions: and Dr. Frewens' words are express, that the Archbishop sent him to Master Corbet, when Proctor, requiring and pressing him in his name to bow to the Altar in regard of his place, else it would be ill taken. And though these fellows were not punished nor suspended for not bowing, yet they were often questioned, menaced, forced to obscure themselves, and desert the College for a time, and had not the Scottish Troubles intervened, would have been severely punished too.  
5. Copes in Colleges, are neither within the words nor meaning of the 24 Canon.  
6. Neither the Church-porch, nor statue at St. Mary's being the University Church, could or would have been erected there by Dr. Owen, without the Archbishop's special licence being Chancellor, and supreme Visitor there, as Archbishop, as himself both pretended, pleaded; and he must needs not only hear of, but see it too, when he was in Oxford. Therefore the blame thereof must be his alone: As for the bowing and praying to it, Mr. Nixon swears it directly, and was not mistaken, as he would surmise to excuse the odiousness of this new erected Oxford Idol, which gave such public scandal.  
7. It's true that Latin Prayers on Ash-wednesday only, were formerly used in Oxford before the Bachelors of Art, but he enjoined such Prayers all the Lent long in stead of English, which was never done before, to usher in Latin Service by degrees in an unknown tongue, divers Townsmen resorting to the English Prayers in Lent, who could not understand these new Latin ones which he introduced.  
8. This Statute enjoining reading and chanting in solemn Processions, was made in time of Popery, and Popish processions, and renewed in these New Statutes made by this Archbishop. Therefore certainly meant of such processions not of perambulations only, which are not used by the University: And the objected subsequent Statute, is but a blind to delude the simple for the present; the Doctrine and Discipline of our Church (in the Universities judgement) being only written in his breast, 
c The Register of the University of Oxford, p. 183.  quo rectior non stat regula, quo prior est corrigenda Religio, as they write unto him in their Letter of November 9 1640. the last recorded in their Register.  
9 Whereas he would assoil himself from the Popish Innovations in Cambridge University, the guilt of them must originally rest on him alone, for these reasons.  
1. Because they were introduced by his instruments, favourites, creatures there advanced by him: as Dr. Martin, Dr. Cousins, Dr. Beal, Dr. Lany, Dr. Stern.  
2. Introduced in imitation of those Crucifixes, Images, Copes, Altar-furniture, Genuflexions, which himself had introduced at Lambeth Chappel, to which they were subsequent, not antecedent.  
3. Because though he was not Chancellor, yet he pretended to be Visitor of this University, and that of Oxford too, as he was Archbishop of Canterbury, and procured a solemn Decree and Patent for it, to himself and his successors: Therefore since he did not prohibit, correct, suppress them as Visitor, according to Law and duty, they will prove his proper Innovations; the rather because he permitted, countenanced, nay enjoined the like at Oxford by new Statutes, where he was both Visitor and Chancellor, which was never done in Cambridge: That he should have no notice of those Popish Innovations there, which were so notorious to all the Kingdom, so publicly spoken of in every place, when as he had constant weekly intelligence from thence (as appears by sundry Letters) of all transactions there, and was so conversant with the chief Authors of them, is not only improbable, but impossible: Therefore he still lies under the guilt of this entire charge concerning the Popish Innovations in our Universities.  
Fifthly, from the Universities, I was next traced to Cathedrals, and Collegiate Churches, where I am charged with introducing, enjoining sundry Innovations 
Object. 5.  tending to Popery by my visitors, Injunctions, and new Cathedral Statutes: As 
P. 75. to 87   

1. Copes.  
2. Altars, some of them made of Marble stone.  
3. Turning and railing in Communion Tables Altar wise.  
4. Bowing to and towards the Altar and Lords Table, which I enjoined to sundry Cathedrals by new Statutes, as namely to the Cathedralists of Canterbury (as Dr. Jackson and Dr. Bletchenden deposed) and divers others.  
5. Crucifixes and Images.  
6. Candlesticks, Basins, Altarclothes, with other Altar Ornaments; and they instanced in sundry particular Cathedrals, as Canterbury, Gloncester, Durham, Winchester, Chichester, Hereford, Worcester; where these Innovations were introduced by my Injunctions and new Statutes, to make way for them in Parish Churches, who must imitate these their Mother Churches.   
To the first of these I Answer, that the use of Copes in Cathedral and Collegiate Churches, is enjoined by the 24 Canon made in Convocation, An. 1603. therefore 
Answ.  it was lawful, and no Popish Innovation for me to enjoin them, as I have formerly proved.  
To the second, that Altars, both the name and thing, were in use among the Primitive Christians and Churches, who were far from Popery, and long before it; yea, are found both in the Old and New Testament; as divers learned men have largely proved.  
To the third, that my Injunctions for railing in of Altars, and Lords Tables Altarwise, with the sides against the East wall of the Choir, is consonant to the Queen's Injunctions, to the practice of approved Antiquity, all Altars and Lords Tables being generally so placed in Churches in ancient times, both in this and other Churches of Christendom, as well East as West; and that there is no matter of Popery in placing and railing in Lords Tables in this manner, as I have proved at large in my printed Speech in Starchamber.  
To the fourth, that I did in the very Statutes for the Cathedral-church of Canterbury, and others, enjoin the prebend's and Members of the Cathedral, 
e P. 52. to 63  Summa reverentia adorare Deum versus Altar; which bowing to worship God towards the Altar, as Dr. Bletchenden attested upon oath, was used before the new Statutes of Canterbury were made, yea, approved, practised by Dr. Jackson himself, as readily as by any other prebend's, who hath given a greater testimony against himself, then me: After which he produced his Secretary Mr. del, to testify without oath, that in the perusal of the old Statutes for the Cathedral of Canterbury, divers superstitions were put out by the Archbishop, and by name, Prayer for the soul of King Henry the 8. after his decease. Then he concluded his Answer thus, That the 95 Psalms did command this kind of bowing at our entrance into the Church, and that the Knights of the Honourable Order of the Garter were bound by a Chapter-Order, to bow to God towards the Altar, when they offered at it in their solemnities, and did still practise it without guilt or suspicion of Popery: Therefore himself might use, enjoin, and others practise it, without any guilt of Popery at all, as well as they.  
To the fifth, that Crucifixes and Images were not simply unlawful, being used in the Kings own Chapel: That Images in Churches had been long in use, even in Constantine the Great his Reign, and long before; therefore no Popery could be couched in them.  
To the sixth, that those are no other than what the King used in his own Chapel, and had been long time used in the Church for greater Ornament, lustre, it being a disparagement to our Religion, to have God served slovenly and meanly, as many desired he should be, under pretence of shunning superstition.  
To this was Replied:  
1. That neither our Common Prayer Book, nor Book of Ordination, nor Homilies 
Reply.  confirmed by Parliament (the only Canons in force to direct us) nor Queen Elizabeth's Injunctions in the first year of Her Reign, enjoin any Copes in Cathedrals, more than in other Churches, but condemn, seclude them alike out of all our Churches, and that the last Common Prayer Book in King Edward's days, expressly prohibits them: Therefore the 24 Canon (which was never any binding Law confirmed by Parliament, and expired with King james, if not before) can be no warrant for their use.  
2. That the 24 Canon, enjoins only the chief Minister to wear a Cope, and that but at the administration of the Sacrament, not at any other season: But the Archbishop contrary to the Canon, enjoined Cathedrals to provide divers Copes, at least four a piece, and prescribed them to be worn, as well when the Sacrament was not administered, as when it was, and that by others, beside the chief Ministers: Therefore he exceeded the Canon itself.  
3. None of his Predecessors in their visitation Articles, or Injunctions, ever prescribed, exacted the providing or wearing of Copes in Cathedrals, but himself alone, and in many Cathedrals they had never any Copes at all, in others but mean ones, as appears by the Abstract of his visitation, under his visitors hand, found in his study; yet notwithstanding he enjoined the providing of new, better and costlier Copes to their great cost, in imitation of the Roman Pontifical, that so they might be like Romish Cathedrals in foreign parts. This allegation therefore of his will not excuse him.  
Secondly, we grant, that the name of Altars, together with the thing, are frequent in the Old Testament, to offer Sacrifices and burnt offerings upon, which were but 
* Hebr. 8. 5. ● 10. 1. to 6.  types and shadows of Christ's real Sacrifice for us on the Cross, needing no iteration, yea, not to be iterated without blasphemy, Hebrew. 7. 27. cap. 9 26, 27, 28. All Altars therefore vanished at his death as mere jewish types and Ceremonies; wherefore though in the New Testament, we find the name of an Altar, yea, thing itself with reference to the 
f Mat. 5. 23. c. 23. 20, 35. Luk. 1. 11. Rom. 11. 3. 1 Cor. 9 13. ●hp. 80. 1. 8. Heb● 7. 13. ●am. 2. 21. Reu. 6. 9 c. 8. 3. ●9. 13. c. 11. 1. ●. 14. 8.  jewish Altars and Paganish Idolaters only, yet we never find the name Altar in any text given to the Lords Table; but Altars, and Priests serving at the Altar, are put in contradistinction to the Lords Table, and Ministers of the Gospel, 1 Corinth. 9 13. 14. c. 10. 16. to 21. Hebr. 7. 12, 13, 14. Christ himself celebrated, instituted the Sacrament only at a Table, not Altar, yea, he called it a Supper (which is to be eaten at a Table) not a Sacrifice to be offered at an Altar, Luk. 22. 30. joh. 12. 2. 1 Cor. 10. 22. And it is as evident as the Sun at noonday, by the express testimonies of Origen, Contra. Celsum. lib. 4. and 7. Minucius Felix, his Octavius, Cyprian, Contra. Demetriadem, Cyrillus Alexandrinus, Contra Julianum. lib. 9 Arnobius Contra Gentes, lib. 6. Lactantius de vero cultu. Cap. 24. (who all lived within 300 years of Christ) which Bishop Morton proves at large in his Institution of the Sacrament, Edit. 2. London, 1635. lib. 6. c. 3. p. 417, 418, 419, and c. 5. p. 461, to 495. By the current suffrage of the third part of the Homily against the peril of Idolatry, p. 44. (ratified by the 35. Art. of Religion, to which all Ministers by the Statute of 13. Eliz. c. 12. are to subscribe) Bishop jewel in his Defence of the Apology, Artic. 3. Divis. 26. p. 145. Thomas Beacon in his Relics of Rome, Tit. of God's Church f. 322. Mr. Calfehill his Answer to Marshal f. 31. 32. King Edward the 6. and his whole Council in Mr. Fox Acts and Monuments, p. 1211. with sundry other of our own Authorized Writers, That the Primitive Christians for above 250. years after Christ, had no Altars at all, but only Lords Tables: Pope Sixtus the second, first introducing Altars into the Church, and that the Fathers which succeeded them, deemed Christ himself and his Cross the only Altar meant and intended. Hebr. 13. 10. which Bishop Morton in his Institution of the Sacrament, Edit. 2. London 1635. l. 6. c. 3. p. 417 418 419. etc. 5. p. 461. to 465. fully proves. Therefore the Archbishops bold assertion, that the Scriptures, Fathers, and primitive, Christians practise, justify both the Antiquity use and lawfulness of Altars, is a most gross untruth, though averred by his Creatures Dr. Heylin, & Dr. Pocklington in their late Popish Books published by his direction. As for our Church, state in the beginning of Reformation, they were so far from allowing Altars, that they 
g See the Quench Col● where this is fully proved  exploded, abolished both the name and thing out of our Common Prayer Book, Articles, Homilies, Statutes, yea by public Laws and Injunctions commanded the Altars in all Churches whatsoever to betaken away and removed as Superstitions, Popish, unfit to be tolerated in any kinds, and set up Lords Tables in their stead, which continued ever since till this Archbishop turned many of them into Altars, to introduce the Popish Sacrifice of the Mass again.  
Thirdly, The Railing in and placing of Communion Tables Altarwise against the Wall, like a Dresser, or side Table is not consonant to Queen Elizabeth's Injunctions, which require the Communion Table (not to be fixed to the Wall or railed in close prisoner against it; but) to be removed, when ever the Sacrament as distributed, and placed in such sort within the Chancel, as whereby the Minister may be more conveniently board of the communicants in his prayer and administration, & the communicants may more conveniently, & in greater number communicate with him. If then it were to be thus removed and placed conveniently from time to time, than not to be constantly fixed, impounded Altarwise against the East Wall of the Choir, remotest from the people: but seated in the Body of the Church (where the Chancel is too small or inconvenient) or in the Chancel (where it is capacious) near the midst, as the Rubric of the Common prayer Book; and the 82. Canon Anno 1603. determine.  
But the Archbishop objects, that the Injunctions prescribe the Communion 
Objection.  Table in every Church shall be set in the place where the Altar stood.  
True; Now (saith he) the Altar (in every Church) stood at the upper end of the Choir, North and South, as appears by the practice of the Church.  
This we deny as most false: Therefore his conclusion from the Injunction; 
Answer:  That the Table in all Churches ought thus to be placed North and South, at the upper end of the Choir, is a mere inconsequent. To refute this gross dotage of his, and display his learned superstitious Ignorance to the world, lest any should be deluded with a fond opinion of his great learning, we confidently affirm, that he neither doth nor can produce so much as one Precedent or Authority in all Antiquity, but only his own groundless confidence, to justify his assertion. On the contrary we shall offer some few punctual arguments, precedents, Authorities undeniably manifesting, that Altars and Lords Tables anciently, not only among Pagans and jews but 〈…〉 the Primitive Christians and learned Papists themselves▪ were not railed in North & South against the East end of their Quires, but seated in or near the midst of their Churches or Quires, that all the people might sit, stand, and go round about them:  
Not to trouble you with proofs beyond contradiction of the Situation of 
i See the Quenchcole. p. 16. to 23. Purchas Pilgrimage l. 4.  Pagan and jewish Altars in such sort, that the Priests and people might go, stand, and dance round about them. We shall insist only hath the placing of Christian Altars and Lords Tables in this posture. That these were thus generally placed in all Churches, will appear by these infallible Arguments.  
First, from the very defintion of a Choir, which Isidor Hispalensis Orig. l. 6. c. 19 ●●banus Maurus, de Universo. l. 5. c. 9 & de justit Clericarum l. 1. c. 33. Amalarius Fortunatus, de Ecclesi Officijs l. 3. c. 3. Durandus Rational. Divin: l. 1. c. 1. num: 18. Durantus De Ritibus Eccles. l. 1 c. 17 ●um. 1. Barthol●maus Gavantus Comment: in Rubricas Miss. p●rs. 1. Tit. 15. sect. 2. Servius in Virgilium Ae●id. l. 6. Calepine, Galvin, Eliot, Molicks in their Lexicons and Dictionaries Tit. Chorus; and others thus unanimously define; Chorus est multitudo in sacris collecta, & dictus Chorus, quod intitio IN MODUMCORONAECJRCA ARAS STARENT & ita psaller●ut. If then Quires had their denomination, From the multitudes standing ROUND ABOUT THE ALTARS IN A RING or Circle and so singing; then Altars certainly in the Primitive times were not railed in against the Wall, as of late they were, but placed in the midst of the Choir in such sort, that all the people might stand and go round about them singing.  
The 2d. Argument is drown from the forms of Prayers in ancient Liturgies and missals, wherein the Priest standing at the Altar usually prayed. Pro omnibus his CIRCUMSTANTJBUS; and makes frequent mention Omnium CIRCUMSTANTIUM M●●ui tibi hoc Sacrificium landis offerunt, For proof whereof you may consult at leisure, Canon Miss, in Cassandris Lyturgica p. 21. 25. 61. 62. 65 66. 72. 94. Romri●s in 〈◊〉 l. 1. c. 66. Durandus Rationale Divinorum. l. 4. c. 53. and Mr. Fox in his Acts and Monuments, Edit. ult. vol. 3. p. 3. 11. Hence our old 
k Henrici Spelmanni Concil. Tom. 1 p. 589.  Sa●en Canons prohibited a Priest to celebrate Mass alone, upon this ground: Esse ●nim debent qui ei CIRCUMSTENT, quoe ille salutet, a quibus ei respondantur, & 〈…〉 illi 〈◊〉 est ille Dominiens Sermo, ubi cunque fuerint, duo vel tres in nomine 〈…〉 illic sum & ego IN MEDJO EORUM. which is taken out of Gregory. lib. Capitul. c. 7. seconded by Regine De Eccles. Officijs. c. ●9. and Cassandre Liturgical. 33. p. 8. Hence Gerardus Lerithicus de Missa Puel preroganda, resolves thus, Neque Canon [Missa] debet nimium tacitè legi, sed expressa voce, ut a CIRCUMSTANTIBUS posst ●●diri & percipi, cum CIRCUMSTANTES 〈…〉 singular respondere, Amen. Now that all the people usually stood 〈◊〉 about the Altar in St. Chrysostom's days is evident by two passages in his Operum Tom. 4. Edit. 〈◊〉 Ducaei p. 82. 83. De Sa●erdotio l. 3 & 6. where thus he writes: O miracle! He who sits at his Father's right hand, is at that very instant of time handled with the hands of all [in the Sacrament of the Lords Table] and this is done, not by any juggle, sed apertis & circumspicientibus CIRCUMSTANTJUM OMNIUM O●VLIS, etc. Multitudinem aspexisse Altare ipsum CJRCVMST ANTIUM and by his Homil. in Jsai 6. where he writes thus. D●st thou not think that the Angels, stand Round about this dreadful TABLE and COMPASS IT ABOUT ON EVERY SIDE? So Athanasius in the life of Anthony makes ●●●tion of Altar's Domini multorum 〈◊〉 CJRCVM●ATVM, & Gregory Na●●●nzen. Oratio 21. blames such who intruded themselves unto the holy Mysteries with 〈◊〉 hands; & CIRCUM SACRAMMENS 〈…〉 etc. All which, compared with that of the ●. 
* S●rius Concil: Tom. 2. l jewels Reply to Harding, ● 19  Council of Constantinople Act. 1. That whiles the Dip●icks were reading, the people with silence draw together ROUND ABOUT THE ALTAR, and gave ●are. Are infallible proofs, that Altars and Lords Tables in the Primitive times, and anciently in Popish Churches where generally so placed that all the people STOOD or might stand ROUND, ABOUT THEM. Therefore not railed in Altarwayes against the Wall.  
The 3d. Argument it taken from the 〈◊〉, of the Priests and Deacons going round about the Altar when they approached to it, and standing round about it when they officiated. In the Lyturgy attributed to St. Peter in the Lyturgy of Saint james, in the liturgy attributed to St. Basil and St. Cryso●●oma in the Aetheop●●●, 〈…〉 missals, and the Missal of the Christians among the Indians, the Priest when he approacheth to the Altar to officiate begins with this sentence of the Psalmist, I will wash my hands in Jnnocency, and so will I, COMPASS, or go ROUND ABOUT THINE ALTAR. And in the ancient Roman Order in Cassander's works p. 101. 102. 107. 112. 118. 119. I find these passages, that Bishops when they officiated usually went round about the Altar, and the Subdeacons stood behind it, Tunc Acolyti vadunt dextra laevaque, post Episcopu CIRCA ALTAR. Subdiaconi finito officio vadunt RETRO ALTAR, aspicientes Pontificem stantes erecti, etc. Dionysius Areopagita hath this passage, Eccles. Hierarch. c. 3. CIRCUMSTANT autem eum soli cum Sacerdotibus Ministri selecti. And Jsiodor Hispalensis de Ecclesiast. Officijs l. 2. c. 8. with 
l Surius Concil. Tom● 3. p. 298.  Concilium Aquisgran: sub Ludovico Pi●, testify: That Deacons heretofore CIRCA ARAM CHRISTI, quasi columnae Altaris assistere it. Most convincing proofs, that Altars generally in all Churches stood a great distance from the Wall, and were not Railed in Altarwise against it but placed so that the Bishops, Priests, Deacons, might go and stand round about and behind them.  
The 4th. Argument is deduced from the manner and form of Bishops consecrating Altars prescribed, used even among the Papists themselves in ancient and late times Durandus in his Rationale Divinorum l. 1. c. 7. num. 15. informs us, that the Bishop when he consecrates any new Altar, Septies ALTARE CIRCVIT goes Round about it seven times, to signify, that he ought to take care for all, and be vigilant for all, which is signified per CIRCVITUM, by this his going round about it; which he could not do were it railed in against the Wall, and not set some competent distance from it. In the 
m De Ecclesiae Consecratione p. 260. 263. 264. De Altaris Consecratione p. 290. 295. 298. 300.  Roman Pontifical, we find the Bishop when he consecrates an Altar, is to go round about it several times, Pontifex CIRCVIT TER ALTAR ad dextram; CIRCVIT iterum semel Altare ad dextram, CIRCVIT semel Altare ad sinistram. Pontifex CIRCVIT Septies Tabulam Altaris, aspergens eam, etc. CIPCVIT ter Altar: CIRCVIT semel Altar: An unanswerable evidence, that even among the Papists themselves, the Atars anciently stood generally in all places, not Altarwise against the Wall, as our Communion Tables were lately placed but a good distance from it, near the midst of the Church or Choir, that the Bishops, Priests, People might stand and walk round about them.  
2ly. We shall manifest it by express Authorities; not to mention any already cited, which are punctual, St. Augustine de verbo Domini secundum joannem Serm. 42 saith; Christus quotidie pascit, Mensa ipsius est illa IN MEDIO constituta. Yea Durandus Rationale Divinorum l. 1. c. 2. num. 15. writes thus. By the Altar out heart is signified, which is in the Midst of the body, as the Altar is in the midst of the Church, And lib. 5. he gives this reason why the Priest turneth himself about at the Altar, to wit, to fulfil this Scripture, IN MEDIO ECCLESIAE aperui os meum. 
n Epist. Lector. p. 115. before his translation of the Greek Lyturgy.  Gentianus Hervetus, & 
o De Graecorum Ritibus Bibl. Patrum. Tom. 18. p. 771.  Genebrard describing the manner of the Greek Church at this day, expresseth it thus, In Graecorum Templis unum tantum est Altar, idque IN MEDIO CHORO, aut Presbyterio. From these and the forecited authorities, both foreign and our own Domestic Divines of chiefest note resolve expressly, That the Lords Tables and Altars in the primitive times, till private Masses were lately introduced, stood in the midst of the Choir, Church, People, who came round about them not at, the East end of the Choir, as of late they were placed. This is in terminis, affirmed by Hospinian; De Origine Altarium. c. 6. p. 135. by learned Philip de Mar●ix Tableau des Differens part 5. c. 6. p. 307. by the incomperable Lord Mornay, De Missa, l. 2. c. 1. p. 177. by eminent Peter Du Moulin, in his Nauvante du Papism Contr. 11. c. 17. 18. p. 1022 1026. and sundry other foreign Protestants: with whom our own Divines accord: we shall ●ite some few of their words very briefly.  
In the year 1533 There was a short Treatise concerning the Lord's Supper, written (as is supposed) by our learned Martyr Mr. William Tyndall, printed with his works cum privilegio, p. 476. 477. wherein he prescribes; that the Bread and Wine should be set before the People IN THE FACE OF THE CHURCH upon the Lord's Table, and that the Congregation should sit ROUND ABOUT IT according to the pure use of the Sacrament in the Apostles times. Learned Martin Bucer (sometimes Regius Professor of Divinity in the University of Cambridge in King Edward the 6. his Reign) in his 
p In his Scripta Anglicana p. 457.  Censure of our English Liturgy writes thus. It appears by the forms of the most ancient Temples, and Writings of the Fathers, that the Clergy stood in the MIDST of the TEMPLES, which were for the most part round, and out of that place did so administer the Sacrament to the People, that they might plainly hear and understand the things there recited by them Eminent Bishop Jewel 
q See his life before his works. Sect. 25.  one of Queen Elizabeth's Visitors in the first year of her Reign when the Jnjunctions were made who had a principal hand in abolishing our Altars and placing Communion Tables as they formerly stood; in his Authorised works.) enjoined to be had and read in every Church; (affirms and proves at large in 
r Answer to Hardings Preface: Reply to Harding Article 3. Divis. 36. Article 13. Divis. 6.  sundry places by pregnant Authorities and reasons, That the Holy Table and Altar in and among the primitive Christians and Fathers was not made of stone but wood; and stood Not at the end of the Choir, but in the Midst of the Church among the People who came round about it & that it ought to be so placed; producing the Authorities of Eusebius, Augustine, Durand, the Council of Constantinople, and others to prove it. Doctor Gervase Babington, Bishop of Worcester, in his comfortable Notes upon Exodus. c. 22. & 27. p. 275 (in his folio works) writes and proves expressly: That the Apostles and Primitive Fathers and Christians: had no Altars but Communion Tables only; made not of Stone, but boards, and removable. SET IN THE MIDST OF THE PEOPLE, AND NOT PLACED AGAINST A WALL. Our laborious Dr. William Fulke in his Answer of a true Christian to a counterfeit Catholic London 1577. Article 15. p. 55. 56. in his Confutation of the Rhemish Testament. Notes on 1 Cor. 11. Sect. 18. on Hebr. 13. Sect. 6. and in his Defence against Gregory Martin: c. 17. affirms in direct words; that the Altar and Lords Table anciently stood In the midst of the Choir or Church, so at the Ministers, Deacons, and people might Stand round about it, and not against a Wall as your Popish Altars now stand, as is easy to prove, and hath often times been proved, and it seems you confess as much. But so they cannot stand about your Altars, except some of them stand on the top of the Wall, or in the Window: and Mr. Cartwright in his Notes on the Rhemish Testament on the 1 Cor. 11. Sect. 18. writes, That in the premitive Church, the Lords Table was situated IN THE MIDST OF THE CHURCH AND PEOPLE, not against a Wall. Dr. Andrew Willet in his Synopsis Papismi, the 9th. General controversy, Quest. 6. Error 53. p 496. expostulates thus with the Papists for placing their Altars at the end of the Choir, contrary to Antiquity. Why bring they not their Altars down to the BODY OF THE CHURCH? we see no reason why the Communion Table may not be set In the body of the Church as well as in the Chancel, if the place be more convenient and fit to receive the Communicants. Learned Bishop Morton in his Institution of the Sacrament. Edit 2. London 1635. l. 6. c. 5 Sect. 15. p. 462 writes, That the Table of the Lord anciently stood in the midst of the Chancel, So that they might Compass it round; which he proves by Eusebius, Dionysius Areopagita, chrysostom, Athanasins, Augustin, Lindan, and Dr. Fulke; yea Dr. Williams late Bishop of Lincoln now of York, in his Holy Table Name, and thing asserts and proves the same at large for which this Arch-Prelate fell foul upon him in the latter end of his Speech in Star-chamber; If then all these Testimonies may be credited before the Archbishop's bare affirmation, neither Altars nor Lords Tables anciently stood Altarwise, North, & South against the East end of the Choir in our own or other Churches, as he falsely avers they did. 3ly. We shall evidence this by Precedents abroad & at home. For forraiegn Precedents. In the famous Church of Tyre which surpassed all others in Phaenici●, for its splendour built in the time of Constantine the Great the Altar was placed in the MIDST; as Eusebius, Ecclesia. Hist. l. 10. c. 4. records in express terms. Altarique denique tanquam Sancto Sanctorum IN MEDIO SANCTV ARII SITO, etc. It is storied by Socrates Scolasticus. Ecclesiast. Hist. l. 5. c. 22 and Nicephorus: Ecclesiast. Hist. l. 12. c. 34. That in the great Church of Antioch in Syria, the Altar stood not to the East, but towards the west part of the Church; Sacra Ara, non ad Orientem, sed ad Occidentem versus, collata fuerat: And so not Altarwise as this Archbishop pretend. W●llafridus Strabus, de R●bus Ecclesiastis. l. 4. c. 19 records: That in the Temples only built to God, or cleansed from the filthiness of Idols, the Altars were placed towards divers climates according to the conveniency of the places; there being no place where God is not present: That in the great Church at jerusalem, built by Constantine the Great and his Mother over the Sepulchre of our Lord, in a Round form, in the Pantheon at Rome, dedicated by Pope Beniface to all Saints, and in the Church of St. Peter, Altars were placed not only towards the East part, but likewise distributed into other parts and quarters of them. Chemnitius in his Examen Concilij Trident. pars 4. avers, and our opposites confess it. That in the Catacombe at Rome, THE ALTAR STOOD IN THE MIDDLE; and that in St. Peter's Church itself in the Vatican, the high Altar stands before the QVIRE, to wit in the middle of the Church or Chancel, as an Italian Author explains it, in his description of this Church. Platina, in the life of Pope Nicholas the third, records, That the Altar of St Mary in Rome, through the great inundation of Tibur in this Pope's days, was surrounded with water, ROTUNDE quatuor pedibus; Therefore it stood not against a Wall. Anastatius, De vitis Rom. Pontif. p. 68 69. writes, that Pope Sergins in the year 694. made a foure-square veil about the Altar in Saint Peter's Church at Rome having 4. white and 4. Scarlet Curtains, IN CIRCVITV ALTARJS, round about the Altar, which stood not therefore against a wall. In the great Cathedral of Rome itself, Anno Dom. 1547. as William Thomas, an eye witness, in his History of Italy and Thomas Beacon out of him, f. 282. attest, the Altar on Christmas day, when the Pope himself and all his Cardinals received the Sacrament, STOOD IN THE MIDST OF THE CHAPEL OR QVIRE, the Pope sitting in a Throne of wonderful Majesty behind it 
s Rerum Germ. Script. Tom. 1. p. 590. 591.  Sigismond. the Monk in his Chronicon Augustinum, Anno 1483. pars. 1. c. 1. relates, That in the Ancient Cathedral Church of Augusta, dedicated to Saint Afra, there were two Quires and two Altars standing under two Arches: That in the body of the Church were 4. Altars; the chiefest of them was the Altar of St. Denys placed, versus OCCIDENTEM in parte Septentrionali, non juxta murum, sed quasi IN MEDIO. Alb. Crantzius Metrop. l. 1. c 9 & Hospinian de Orig. Altarium c. 6. writed that Wit●kind found the face of Charles the Great, full of alacrity after he approaches, Mensam Templo Mediam, the Lords Table placed in the Midst of the Church, to receive the Sacrament at it: And the same Hospinian in the same Chapter records, that in the Reformation made at Zurick Anno 1523. The High Altar was placed where the Font had anciently stood (near to the West Door, not the East end of the Quire.) In brief, the very Roman Cerimonial l. 1. c 12. p. 70. informs us, that even of late times many Popish Altars stood not against the wall, but distant from it, as these clauses prove: Quod si Altare parieti adhaereat, etc. Si Altar sit A PARIETE SEIUNCTUM, etc. Therefore to rail in all Altars, Lords Tables and place them Altarwise against the East end of the Choir wall North and South, as this Archbishop did, is to be more Popish, more Superstitious than the very Papists themselves, even in foreign parts.  
To come to Precedents nearer home; Our venerable Beda in his Eccles. Hist. l. 2. cap. 3. relates, that the famous great Church of St. Augustins' in Canterbury, itself (built by Augustin the first Archbishop of that Sea) had an Altar standing almost in THE MIDST OF IT and that in the North Isle, not East Habet haec Altar IN MEDIO PENE SUAE: this was with in 700. years of Christ. Yea Everden a Monk, and Master 
t In his Britani Edit. ult: p. 409,  Cambden out of him: records; That the Monks of Saint Edmunds Bury in Suffolk, whiles they laid the foundation of a new Chapel in the reign of King Edward the first, found the walls of an old Church built ROUND [which we think was first built to Saint edmond's service] So as the Altar STOOD AS IT WERE IN THE MIDST: In the Church of Carmarthen both the high Altar and Lords Table Anno 1555. Stood in the midst of the Church, as Master Fox Acts and Monuments, Edit: 1610. pag. 1404. 1406. records: and in Saint Patrick's Church in Dublin, the High Altar stood about the midst of the Choir under the first Cross, a Yard and more beneath the Arch where the E: of Corks Tomb now stands; and that on all solemn Feasting days, they Went Round about the Altar: as appears by a Letter written from thence to this Archbishop himself (endorsed with his own hand) by Master Benjamin Culme, dated from Dublin, April 19 1634. In fine, learned Doctor 
u Answer of a true Christian to a counterfeit Catholic printed at London, 1577. Artic. 15. pag. 55. 56.  Fulke informs us, That the Altar usually stood in the MIDST of the Church, whereof some symptoms remain in our Cathedral Churches. Moreover, if you mark the most part of our Churches in England, you shall plainly see, that the Chancels are but additions builded since the Churches, in likelihood by the Parsons, who disdained to have their places, in the midst of the people, as the old manner was. Also you may see some Churches builded round, as at London the Temple, and another is at Cambridge of the same fashion, and some Churches have the Steeple at the East end very unhansomly, and the Rood loft. Again, many Churches have cross Isles in which the people cannot see the Chancel, when they were builded; For such Churches as are late erected have the Churches and chancels all of one building, and are made of such fashion, that one may see the High Altar in every part of them.  
From all these reasons and authorities we may infallibly conclude, that Altars and Lords Tables generally in all Christian Churches were always placed in the midst of the Church, or Choir, not rai●ed in Altarwise (as of late among us) against the wall. Therefore the Archbishops groundless surmise to the contrary and his main Argument, from the Queen's Jnjunctions founded on it, is both false and frivolous.  
Now whereas he Objects, that there can be no Popery in placing Communion Tables Altarwise, we answer, that if we consider this situation of them simply in itself, perchance it may be true. But if we observe that Priests private Masses, brought in this situation of Altars first of all into the Church of Rome, and that the end of this new placing of them is, to turn our Lords Tables into Altars, to imitate the Papists, and make way for private Masses, as all other concurrent circumstances manifest, than it favours of 
x See the Quenchcole p. 201. to 208  Popery in the highest degree. Finally, we shall observe the Archbishop's juggling and falsehood in this particular. In his Speech in Starchamber he averreth. pag. 53. 14. And yet here is nothing done either by violence, or command, to take off the Indifferency of the standing of the holy Table, either way, but only by laying it fairly before men how fit it is there should be Order and uniformity. And yet we have proved, that he by his special Jnjunctions under Seal, and by private Letters to his Vicar General, enjoined all Lords Tables to be placed and railed in Altarwise; yea excommunicated, censured, fined in the High Commission such Ministers and Church-Wards as opposed or refused to obey his Injunctions herein, as the Cases of Master Chancy, the Churchwardens of Beckington, John Premly, Ferdinando adam's, and others evidence.  
Fourthly, We reply, that the Archbishop in his Starchamber-speech, p. 45. 46. makes this averment, And yet the Government is so moderate [God grant it be not too loose the while] that NO MAN IS CONSTRAINED, NO MAN QUESTIONED, only religiously called upon, venite, Adoremus, Come let us Worship; that is, bow to, and toward the Altar: Yet here we have himself confessing, and others testifying upon Oath, that he enjoined all Scholars in the University of Oxford, all Officers, prebend's in Cathedral and Collegiate Churches by special Statutes [to which they were all compelled to swear Obedience and Conformity] to worship God with highest Reverence towards the Altar, to bow devoutly to, towards it at, their approaches thereunto, which none were ever thus strictly obliged to do by special Laws and Oaths in the very darkest times of Popery. That Doctor Jackson did approve, practise this bowing to the Altar for a time, it was by force only of these new Statutes and Oath, as himself deposeth, for which he professeth his hearty sorrow: and whereas Doctor Blechenden swears, that some prebend's used to bow before these new Statutes, it was only by reason of this Archbishop's Injunctions and daily practice both at Court and in Lambeth Chapel. For his expunging of the prayer for King Henry the 8. after his death, out of these Statutes, it no way justifies nor extenuates his Injunction of such Popish Altar-Adorations. For the 95. Psa. it commands us only, to worship, fall down, and kneel before the Lord our Maker; not towards or before an Altar, which is not the Lord our Maker: Neither did the Archbishop himself, not the most superstitious Popish Prelate or Clergy man in England ever yet use to Worship and fall down to God, before or towards the Altar, just when this Venite, Adoromus was read; which requiring no such Worship at the very instant it is reading, much less exacts it after or before its reading. For the Knights of the Garters Chapter-Order made in times of Popery, in imitation of Popish Priests, it is no binding Law to any but those of that Order, in their solemnity, which being merely Civil, and if it be Deo & Altars ejus, jointly; then certainly superstitious, Popish, nay Idolatrous too, cannot be fit for imitation of Protestants.  
Fifthly, We reply, that these Crucifixes, Images being unlawful to be made. condemned by Our Statutes, Homilies, Injunctions, Writers, Church, and all sound Antiquity, as we 
y Pag. 59 103. to 108.  have proved; and Constantine the great condemning them: their pretended Antiquity, or use in the King's Chapel, can no ways justify his re-erecting them in cathedrals. And here we cannot but observe the Archbishop's Legerdemain, and gross abuse of his Majesty's Chapel.  
First, himself introduced Crucifixes with other Popish Innovations into it, which he afterwards by way of imitation prescribed to cathedrals; And then being charged with this practice in cathedrals, he justifies himself by His Majesty's Chapel, where he takes Sanctuary; just as if a Cutpurse should justify the cutting of a man's purse in Paul's Cathedral because he formerly picked another man's pocket in Whit-Hall chapel, which is nothing else, but to wipe off the present charge by the next preceding, which lies so heavy upon him, and to justify this subseovent crime of his by another anteceeding it. But in truth this is a mere devise 〈◊〉 draw an Odium on His Majesty, and his Chapel, who must Patronise 〈…〉 Popish Traiterly Actions, since we have proved these Innovations of his in cathedrals to be directly taken out of the Roman Ceremonial, Pontifical, and brought in by their prescription; not learned from the Kings own Chapel, as he falsely pretends.  
Sixthly, To his Altar Ornaments, and trinkets in cathedrals which he would justify by the King's Chapel too, when expressly taken out of the Roman Pontisical and Ceremonial in imitation of foreign Popish cathedrals; we shall return the self same answer, and close up all with his own sentence in his Star-Chamber Speech, pag. 55. (where he passeth judgement against himself in these following words) Nor hath the King's Chapel any Prerogative (if that may be called one) above any ordinary Church, to disserve God in any superstitions Rites; Where give me leave to tell you, that the King and his Chapel, are most wrongfully, and with scorn abused. Undoubtedly they are so by these undutiful answers of his; whereby he hath justified to the utmost each particular of this his charge, which he hath in no sort extenuated nor taken off from himself in any particle.  
Sixthly, They proceeded in the next place from cathedrals, to charge me with Pepish Innovations in 
Object. 6.  Parish Churches and Chappells; which charge is reducible 
z Pag. 87. to 114.  to these heads.  
First, my enjoining Churchwardens to remove and rail in Communion Tables Altarwise; as in the case of Saint Gregory's, and other Parishes.  
Secondly, Prescribing the people to receive the Communion at the new rails kneeling.  
Thirdly, Enjoining Ministers to say Second service at the Communion Table railed in Altarwise.  
Fourthly, setting up of Crucifixes and other Images in Churches, Chappells, Glass-windows; particularly in the new Chapel by Tuttle-fields, in Westminster.  
Fifthly, Prescribing these Innovations in visitation Articles, by Bishop Wren, Bishop Montague, Bishop Peirce and others; and forcing Churchwardens upon Oath to present all those who submitted not to them.  
Sixthly, punishing and censuring those in the Star-Chamber, High Commission and elsewhere, who opposed or submitted not to these Innovations: by name, Master Peter Smart, Master Charles Chancy, Master Miles Burkit, the Churchwardens of Beckington, Ferdinando adam's, John Premly, Mr. Henry Sherfeild, Mr. John Workman Mr. Prynne, Mr. Burton, and Doctor Bastwick.  
Seventhly, my Chaplains purging out a passage against Images taken out of the very Homilies, in Doctor Featlies' book.  
Eightly, My licensing of Popish Pictures and Crucifixes to be printed in London, by one ●●●ke, and to be bound up with our English Bibles.  
To the first, I answer in General, that this removing and placing Lords Tables 
ANSWER.  Altarwise, is warranted by the Queen's Injunctions, as I have formerly evidenced: As for the case of Saint Gregory's, the Table was not turned by me, but by the Dean and Chapter of Paul's: And when it came to the Council Table, I did there only deliver my opinion, and oppose the Queen's Injunctions against Bishop Jewels opinion and Master Fox, there pressed: and the Order made therein, was made by the King and Council then present, not by me alone.  
Secondly, I pressed none to come up to receive at the Rails, no further than the Common Prayer Book prescribes, which enjoins the people to draw wear and take the Holy Sacrament for their comfort.  
3ly. Reading Second service at the Lords table is no Innovation, it hath been ever since my remembrance constantly practised in cathedrals, and is warranted by the Rubric.  
4ly. I gave no order for setting up Images or Pictures in any parish Church; nor yet in the new Chapel at Westminster, and Mr. Browne swears, it was Dr. Nowell that directed and paid him for his work there, not I  
5ly. I made neither Bishop Wrens, nor Mountagues Visitation Articles, nor Oaths, they were their own, and if they have ostended in making them, they must answer it themselves, some of them having been 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 York for a Schismatical and Scandalous Sermon, not by me who had no hand in his censure.  
Secondly, For Mr. Chancy, he spoke contemptuous 〈…〉 against the rail, that he would set it up in his Garden: He was suspended only till he did submit, after which he did submit and confess his fault, and then was absolved.  
As for the words I used to his Advocate witnessed by Mr. ●●●●brand, it was when he was over bold, and it is usual with Courts to check Counsel in this kind, when they offend 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 all, not that only which is objected.  
Fourthly, Ferdinando adam's, extremely 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 Process was awarded against him.  
Fifthly, john 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 voice of the Court, not by me alone: and Mr. caryl deposed that the Picture he broke was only conceived to be the Picture of God the Father; not that it was so: But admit it were, yet it was not lawful for him of his own Authority to pull it down and break it, no not though it had been the Picture of jupiter himself; This I did then affirm, 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 Book De vita Constantini c. 52. 53. 54. No private Christians of their own heads durst destroy the Jdols that were then worshipped, nor the temple of Aesculapius, wherein the Devil himself was adored, till Constantine the Emperor gave express command, and appointed certain men, whom he particularly employed, 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 Idolised and adored by some. True, but this appeared not till the hearing of the cause, and was unknown 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 Chaplains, 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 me.  
Eightly, The Bibles wherein these Pictures are showed were Secretary Windebanks and Dr. Ducks which is nothing to me: yea one of them is a Latin Bible printed beyond the seas, at Amsterdam, a place free from superstition, not here Indeed I first saw one of these Bibles in Mistress Kirkes' hands, whereupon I sent for one of them myself, and then acquainted the Lords of the Council with it, who resolved they should not be sold publicly, nor laid upon stalls, for fear of giving scandal, but privately; whereupon I told Mr. waly 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 appears by his sentence, As first for his words against Dancing. 2ly. For saying Images in Churches were Idols (though they are not Idols till they are worshipped) and that they were no better than stews; 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 private houses as well 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 principal Offenders: & it was lawful to call them into the High Commission, because their grant to him was in affront of authority; their Fine was but small 10. ● a piece, and that was pardoned: As for Mr. Workman himself being put from his Ministry by sentence, he was unfit to teach School, or practise Physic, 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 legal way, for seditious Schismatical and libellous Books. 2ly. That the rejecting of their answers under their own 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 me, but by the two chief justices, 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. I gave no sentence against them at all, but only justified myself and my proceedings against their calumnies. But it hath been objected, that Mr. Cockeshut gave an account of the proceedings against them to me from time to time: therefore I was the cause thereof. I confess he gave me such an account, and it was just and fit he should do it, because the cause concerned not only myself in some sort in particular, but the Church of England in general, 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 thanks to the Lords in the close of my Speech for their sentence and justice on them, though I censured them not myself: True and it was no more than I ought to do in behalf 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 Majesty's consideration to forbear or execute it, as he in his justice and wisdom should deem meet.  
To this was replied, 1. in general; that the Archbishop in his speech in Star-chamber, p. 53. hath this expression concerning railing in Communion Tables Altarwise 
Reply  in parish Churches: And though it stood in most Parish Churches the other way yet whither there be not more reason the Parish should be made conformable to the Cathedral and Mother Churches, than the cathedrals to them, I leave to any reasonable man to judge. So as his Innovations begun in cathedrals, were purposely introduced there first of all, to draw on Parish Churches to Popish conformity with them in these Innovations. Next, in particular we reply: that the alteration of the standing of the Lords Table and railing it in Altarwise, was no ways warranted by the Queen's Injunctions, but contrary to them, as we have largely manifested. That though this was not done immediately by himself, but by the Dean and Chapter of Paul's, yet he was the Original author of it, and justified it when complained of. That he publicly checked the Council, Parishioners and sir Henry Martin before the King and Lords for opposing this Innovation, and alleging Bishop jewill and Mr. Fox against it: desiring his Majesty to take these Books out of the Church, if they made no better use of them then to oppose this Novelty. That he carried himself more like an Advocate than Judge in this Cause, and when the King himself was satisfied and would have it stand as formerly, his violence was such, that he overruled both King and Council, and drew up the Order forecited in their names for establishing this Innovation which favours of his stile and spirit, the guilt whereof must rest principally on him.  
2ly. The coming up to the Rails was pressed by his Visitors, Agents authority, and those excommunicated who refused to come up and receive at the New Rail; to which certainly it was never the mind of the Common Prayer Book the Communicants should draw near, since there were no Rails to draw near and kneel at till this Archbishop enjoined them to be set up, in imitation of the Papists, as we have proved: but this drawing near, is rather a drawing near to Christ by faith, with our hearts and affections, or else a drawing near to the body of the Church of Chancel where the Lords Table is to be placed, & to the Minister officiating, as it is expounded by the Queen's Jujunctions; & 28 Canon. The Table when the holy Communion shall be administered shall be placed in so good sort within the Church or Chancel, as thereby the Minister may be more conveniently heard of the Communicants in his prayer and administration, and the Communicants also may more conveniently, and in more number communicate with the Minister.  
3ly. We answer, that the Lords Table was ordained only to administer the Sacrament 
a See the Quenchcole. 〈…〉 9 to 235  thereat, not to read second service at it, for which the Reading Pew is appointed as the Common-prayer Book, the Homilies of the worthy receiving the Sacrament, and repairing Churches; Queen Elizabeth's Injunctions, the Canous made 1571. p. 18. and the 82. 83. Canons Anno 1603. resolve. Now this Archbishop enjoined second service now to be read at the Lords Table when there was no Communion, and where it was railed in at the upper end of the Quite, not brought down into the body of the Church or Chancel; contrary to the Rubric in the Common Prayer Book, which expressly determines: That the Epistle and Gospel (chief parts of this second service) shall be read where the two Lessons are, with a loud voice, that the people may hear the Minister that readeth them the Minister standing and turning himself, as he may best be heard of ALL such as be present (which he cannot be if he read them at the upper end of the Chancel remote from the people, where the Churches are great, or the Minister's voice low.] This innovation then which was never practised in any Parish Church till of late, though used in some cathedrals, wherein the Rubric enjoins the Communion every Sunday in the year at least to be administered; which was wholly omitted, and the second service at the Table left to supply it) is directly contrary to the Rubric, Homilies, Injunctions, Canon.  
4ly. It is evident that Crucifixes were set up in many Parish Churches, chapels of the Kingdom, which though we cannot prove to be done by his express particular Command; yet certainly it was by his example or encouragement, who repaired and set up Crucifixes in his own Chappells at Lambeth, Croyden, and one over the Altar in Passion week in the Kings own Chapel at White-Hall. Besides, those who erected them were either his own Chaplains or Faverites who knew his mind, and did it for to imitate and please his Grace to gain some further preferments.  
For the Images set up in the New b Chapel in Tuttle fields, we [b] have proved, that the Archbishop promised to bestow a new Window on it: that thereupon the old 
Page 93.  was taken down, the King's Arms removed, and those Images, with the Archbishops own Arms (as the Donor of it) set up: that his Chaplain gave directions about the Window: and Mr. Sutton swears that the money for new glazing it was paid since the Archbishop's commitment to the Tower by his direction, as he believeth. A clear evidence, that he was the Author and director of this work, notwithstanding all his shifts to elude it.  
5ly. Though the Archbishop made not these Bishop's Visitation Oaths and Articles; yet he made all of them Bishops, who durst do nothing in their Diocese or Visitations but by his direction; to whom they gave an Annual Account of their proceedings in writing, as we have manifested. Besides, its apparent that all these Visitation Articles were made in pursuance of his own archiepiscopal Injunctions, Instructions, and himself approved of these their Oaths, Articles, never checking nor questioning them for them, though their Metropolitan: yea himself prescribed the self same things in his Metropolitical Visitations, by printed Articles, written Injunctions, or private Instructions, as these Bishops did in imitation of him. Therefore he must Answer for these their Articles, Oaths, proceedings as far forth as they, who were but his Instruments.  
Sixtly For his Answer to the particular Cases, we shall return these Replies.  
1. That though Mr. Smart was censured by the High Commission at York, yet he was first imprisoned here at London, and transmitted from the High Commission here to York by this Archbishop's means; who complied with Dr. Cousin in his prosecution, and disposed of his livings after his deprivation, as we can prove by sundry Letters found in his Study; As for Mr. Smarts Sermon, it was neither scandalous nor factions, but Orthodox, and judicious, against the Popish Jnnovations introduced in the Cathedral of Durham, where he was the ancientest Apprehend, deserving rather applause than any censure, as both Lords and Commons have resolved upon a full hearing, and awarded him reparations and Damages for his unjust censure.  
2ly. Mr. Chancy spoke no contemptuous words at all against the Rail, nor of setting it up in his Garden: His suspension was illegal, not only without, but against Law and Canon; As for his submission, it was forced, and a mere art to deter others from opposing his Grace's Popish Innovasions, the only prosecutor appearing against him. And his shaking up or menacing of his advocate, an unlawful 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 Churchwardens removing of the Table when the Sacrament was administered into the body of the Church without the rails, according to the Rubric, Queen Elizabeth's Injunctions, and the 28. Canon, the other Articles being but frivolous, 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 Lion a Wolf in a Lamb's Skin.  
4ly. For the Churchwardens of Beckingtons' most severe, illegal, barbarous prosecution, we have proved by the deposition of Mr. john Ash, a Member of the Commons House, that the Archbishop himself since his Imprisonment in the Tower confessed, that Bishop P●●res their Diocesan did do nothing herein, but by his direction. If therefore the rule in Law be true, Plus peccat Author 〈◊〉 Actor, he must be far more guilty both of their prosecution, Excommunication, and heart-breaking submission, than Bishop Peirce, his Instrument.  
5ly. For Ferdinando adam's, he was excommunicated in the Archbishop's name by Mr. Dade his Surrogate, and this Excommunication pleaded in Bar of his Bill in Starchamber. The process, Pursivants sent out to apprehend him, and the imprisonment of his Attorney till he withdrew his 〈◊〉, were all by the Archbishop's procurement. His shutting Bishop Wrens' Visitors out of the Church at Jpsmich unless 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 allegiance to the King against the Bishop's disloyal encroachments, was most unjust and disloyal. 6ly. john Premly, was not prosecuted by Sir Nathaniel Brent, but by the Archbishop himself, for opposing his order in the Metropolitical 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 sat chief judge against all Law and justice, his act being no contempt, nor offence in Law; but the Archbishop's order by Sir Nathaniel Brent his Visitor, and Dr. Nevells act, a contempt against Law and Canon.  
7ly. Mr. Sherfield was prosecuted principally by the Archbishop's procurement, for demolishing according to Law: an Idolatrous blasphemous, false Image of God the Father, which was openly Idolised▪ He was then a Justice of Peace, Recorder of Sarum, and had the Warrant of the whole Vestry (wherein were six or seven justices of Peace at that time) to demolish this Image, and take down the whole Window, which all the King's Subjects, (and justices of Peace especially) have authority to demolish by the Statutes of 3. Ed. 6. c. 10. 3. jac. c. 5. The Book of Homilies, and Queen Elizabeth's Injunctions: n. 23. within their several Parishes without any special order from King or Bishop: yea, God himself gives special Commands not only to the supreme Magistrate, but to the Common People also, to destroy Idols, 〈◊〉 Jmages, and Altars Exod. 34 13. 14. Deut. 7. 5. c. 12. 1. 2. ●. Isay 17. 78. In pursuance of which commands, not only King Asa 2 Chron. 14. 3. King Hezechiah 2 Kings 18. 4. King Manass●h 2. Chron. 33. 15. King Josiah and his people, a Chron. 34. to ●. demolished and broke in pieces Idolatrous Altars and Jmages: but likewise ALL THE PEOPLE of the Land went into the House of Baal and broke it down, Altars and Jmages broke they in pieces, and ●low Mat●an the Priest of Baal before the Altars: 2 Kings 11. 1● without any special Warrant or command from King Ieho●sh or Ieho●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. ●●. after King Hezechiah his Passeover, the Scripture expressly records, 2 Chron. 30 13. 14.— c. 31. 1. That ALL ISRAEL that were present went out to the Cities of judah and broke the Images in pieces, and cut down the groves; and threw down the High places and Altars out of all judah and Benjamin, in Ephraim also and Manassith, until they had utterly destroyed them all; which is recorded to their Eternal honour by God himself: nor were they ever questioned or fined for a Riot, in any Starchamber, or High Commission or for going out of their own limits, or doing this without a special Commission from the King. Therefore Mr. Sherfield being a public Magistrate, both as a justice or Peace and Recorder of Sarum might much more by the whole Vestries Order, demolish this Idolatrous Picture in his own Parish Church, in such a private manner as he did, without blame or censure, having sufficient authority from these Texts and Precedents of Scripture, and from the forecited Statutes and Injunctions; to warrant it every man in such a case being a lawful Magistrate, without any special warrant. Thus the common people in Girmany and else where in the beginning of Reformation, broke down the Popish Images and Altars without any special Order from the Superior or Inferior Magistrates, as Mr. 
c Acts and Monu mean vol. 2. Edit. 1640. p. 86. to 98.  Fox and others record; And therefore, his Doctrine of the Archbishops, that it is unlawful to break down the very Image and Temple of jupiter and Esculapius where the Devil himself was worshipped, without the special command of the supreme Magistrate, is a most impious Paradox; for if the supreme Magistrate will give no such command, these Idols, Devils shall still be to erated, worshipped to God's dishonour, and Religion's 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 Constantine's special command; but that the Christians under him, might not lawfully have defaced them without such a special command, especially after a General Statute and Edicts published by him for their demolishing, without being liable to a seveer censure [the only thing in question] is no ways warranted by, nor deducible from Eusebius, nor Saint Augustine. Yea had Mr Sherfields' zeal outrun his discretion in this act, it deserved rather applause than censure, from a Protestant Prelate, yet this Bishop was so far from excusing, extenuating, that he aggravated his pretended offence beyond all bounds of Law, justice, Conscience, pleaded as zealously for the lawfulness of Images in Churches, and of this abominable Idol of God the Father, as the Pope himself could have doubt; yea he abused Master Sherfeild in his speech and censured him with the highest, though a Bishop, when some temporal Lords excused, yea acquitted him. And though this censure was not his alone, but carried by the Major voice, yet his voice, Speech, violence occasioned, and aggravated it. For his evasions, that this Picture was conceived to be the picture of God the Father as Master Caryl deposed; not a picture of him in truth: It is a most childish evasion, for the Scripture is express, That God being a spirit, an invisible infinite Essence, can have no true pillure, likeness, or similitude made of him by any corporal visible representation, Isay 40. 18. to 27. c. 46. 5, 6 Acts 17. 29. Rom. 1. 23. 24, 25. whence every such Image of God is termed, a lie in Scripture, Isay 44. 20. Hab. 2. 18. Rom. 1. 25. etc. And if ever any Image of God were a lie, then certainly this, as hath been proved. Now, whereas he pretends, it appeared not it was adored and idolozed till the hearing, it is certain it appeared to Mr. Sherfield long before the hearing or demolishing of it as he deposed in his answer, and this appearing by witnesses upon Oath to the Bishop and whole Court when the cause was heard, made his unjust and heavy censure, far more abominable to God and man.  
Eghtly, Mr. Workman was principally censured for his preaching against Images, though his expressions were the very words of our Homilies. The other particulars were all justifiable, true, & no ways censurable except the sixth, which was pretended, but not proved. Therefore his censure most unjust, and his censuring of some of those of Gloucester that joined in a grant of Annuity to him under the City Seal though the Fine was but small, and afterwards remitted, was far more unjust.  
1. Because the grant of this Anpuity was not only an act of Charity, but justice and equity, punishable by no Law and highly to be commended.  
2ly. Because they were censured in their private natural Capacity, for what they acted only in their politic, as Members of the Corporation under their Common Seal, wherein the whole City were engaged as much as they.  
3ly. Because they damned this grant of which they had no cognisance, to starve a faithful Minister and his Family, who had no other Livelihood. As for his prohibiting him to teach School, to practise Physic, when he had put him from his Ministry without any just cause it was a treble tyranny and oppression, he being enforced to take this course only to supply himself and his family, for which the Law of God and nature enjoins him to provide, unless he will 
d 1 Tim. 5. 8.  be worse than an Infidel: and doubtless he must needs be worse than any Infidel who had the heart to do it upon such a poor pretence, that he might infect others with his opinions, to wit, of the unlawfulness of Images in Churches, or private houses the very approved, resolved Doctrine of our Statutes, Homilies, Injunctions, Writers, Church.  
9ly. For that he allegeth by way of justification and excuse touching the most barbarous censures of Mr. Prynne, Mr. Burton, & Dr. Bastwick: We reply, 1. That his hand was to all the Warrants for their Illegal commitments, cross imprisenments before their censures. That the Books for which they were questioned were neither scandalous, Seditious nor Schismatical, but necessary Apologies, Pleas against his unjust tyrannical proceedings in the High Commission, and Popish Innovations in the Church to subvert our Religion. That himself in his Starchamber Speech (and Heylin and Dove after him) confesseth justifieth the truth of these Innovations wherewith those Books did charge him: all which the former and this present Parliament have unanimously complained off and voted to be illegal, Popish, destructive to our Religion. Therewere these Books were neither Scandalous, nor Libellous.  
3ly. Both the proceedings and sentence against them are voted, adjudged by both Houses to be altogether illegal unjust barbarous, contrary to Magna Charta, the Laws of the Land, and liberty of the Subject, and unparraleled in any age; therefore ordered to be utterly razed and taken off the file, as unfit to remain upon record to prejudice posterity.  
4ly. Their prosecution proceeded principally from him, the Orders for shutting them up close prisoners, denying them pen ink, paper, and speech with one another, were procured by him. The Orders for denying them liberty to put in their Answers under their own hands, taking them pro confesso, were made when himself sat and Voted in Court, being both prosecutor party and judge; the sentence was given; He sitting in Court, though particularly excepted against though he gave no Vote in the Censure itself, yet all know he was the cause and contriver of it before it was given, yea he approved and thanked the Lord for it, in his Speech, when it was given caused it to he most seveerly executed when given against the will of those that gave it instigating his Majesty to the bloody execution of it; afterwards when executed; denied Mr. pryn's servant liberty upon Rail to attend him during his wounds set his hand first to all the Warrants for sending them to and close imprisoning them in remote Castles, and after that for banishing them into foreign Islands, where they were so strictly mewed up, that neither friend, Wife, Children could have the least access unto them for their relief, nor they procure liberty of pen ink or paper to write unto them for necessaries. Yea, had not he engaged his extraordinary power and malice in their prosecution, neither the Court, judges, Officers, nor Lords, had been so extravagant, so unjust in their proceedings, Censures, Executions against them nor their Council so overawed as they were, nor they denied liberty to answer for themselves, and to impeach their Opposites by a Cross Bill; which if admitted (as it ought of right and justice) it, would have prevented their, heavy Censure, elsewhere, which probably would have fall'n short of this he is now likely to incur. All which considered, this part of the charge sticks fast upon him in each particular.  
7ly. Himself sent for Dr. Featly, and commanded him to carry his Sermons to his Chaplin to peruse, who thereupon expunged this and other passages out of them after they were printed, to please his Lord; and his Chaplains Act in this case is his own. And though other passages against Images remained, yet no reason can be given for expunging this [being the direct words of the Homily,] but his complyancy with the Papists: Yea, Dr. featly swears expressly, that he did complain of it to Sir Edmond Scot, who told him it would be bootless to complain to the Archbishop, who would undo nothing his Chaplain had altered.  
8ly. For the Popish pictures, we have proved them printed in London by the Archbishops own authority and direction, that himself see and approved them whiles in printing, being the very same with those his Chapel windows, the Mass-book, and Boetius a Bolswort, found in his study: That they were ordinarily bound up in Bibles and sold in shops, of which the Stationer's complaining to him he thereupon gave them the foresaid answer himself. But that the Lords of the Counsel gave any such order he produceth no proof at all. In few words, if the pictures were lawful, to be bound up in Bibles; why then did he give order that they should be only sold in private, not in public? If unlawful, Popish, Idolatrous, or superstitious, contrary to the Scripture, our own Statutes, Homilies, Jnjunctions, Writers, as we have proved them, than they ought not by his direction, to sell or bind them up in Bibles, no more privately these publicly, And whereas he Objects, that the Latin Bible produced wherein some of these pictures were bound, was printed at Amsterdam; we 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 own 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 Bible's thus bound up with Pictures, called the Arch-Bishops Bibles, by way of distinction. As for the English Bibles printed with Pictures in Queen Elizabeth's days, they had no 
Note.  other Pictures in them, but only of the Ark, 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 sticks still upon him in each particular notwithstanding all his evasions.  
Seventhly, They Object against me the Consecration of Churches and Chappells 
Object. 7.  as a Popish Innovation; tending to introduce Popery among us, and have 
* Pag. 114. to 228.  instanced in my consecrating of Creed-Church, St. Giles Church in the fields; and the Churchyard there; for consecrating whereof the Parish paid me 15. l. The Church of Stanmore Magna, my Chapel at Aberguilly, the form, and furniture whereof were excepted against as Popish, the Chapel of Hamersmith, where they allege, I consecrated the first stone when it was laid, the Chapel of Roe-Hampton; and that I would have consecrated other chapels Cambridge.  
To this I answer first in general; that the Consecration of Churches is very 
Answ:  ancient and warranted by Scripture and Ecclesiastical stories. In the Old Testament, we read that the Tabernacle, with all the Vessels, Ornaments thereto belonging were solemnly consecrated by 
e Exod. 4●. 9 10, 11.  Moses; That afterward when the Temple was built, it was solemnly 
f 1 King. 8. 2 Chro. c. 5. 6, & 7.  dedicated and consecrated to God by King Solomon, and all his Princes and people. After this when the Temple had been shut up and defiled, the Priests and Levites by 
g 2 Chro. 29  Hezekiah his command, sanctified and cleansed both it and the Vessels thereof. So 
h 2 Chr. 34. 8  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 
i Ezra. 6 15 16, 17.  the dedication of the House of God with joy; and offered in the Dedication of the House of God an hundred bullocks, which Feast of Dedication, was observed by the Jews even in our Saviour's time, as we read in the New Testament, john 10. 22. In the reign of Constantine the great, when Christian Churches began to be built, or re-edified: we no sooner read of their building, but of their solemn consecration and Dedication; as of the consecration of the Church of Tyre with sundry others mentioned by Eusebius in his Ecclesiastical History, l. 10. c. 3. & Devita Constantini, l. 4. c. 40. After which we find this practice continued in the Christian Church in all ages, as Ecclesiastical Histories, the Consecration Sermons of sundry Fathers, the Canons of ancient Counsels 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, than I say, they could not be termed Holy, for it is the Consecration makes them holy. And if places be not holy than persons also cannot be holy, when they are consecrated and entered into holy Orders. As for Bishop Pilkinton and Archbishop Parker, they speak not simply against consecrations in general, for they were consecrated Bishops and the book of Ordination is confirmed by Parliament, nor yet against consecrating of Churches in general, but against the Popish consecrations of them used by some modern Romish Prelates. For my form of consecrating them, it was not taken out of the Roman Pontifical, but that which was used by Bishop Andrew's, from whom I had it: This form I followed at Creed Church and the rest. Secondly, To the particular consecration of Churches Objected, I answer.  
First, to that concerning Katherine 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 soon as I came within the Church door I fell down upon my knees: True, it was no more than my duty; being an Oratory; 
* Num. 14. 5. c. 16. 22, 45. c. 20. 6.  Moses and Aaron fell down on their faces at the door of the Tabernacle: 
* 2 Chron. 29. 26. 29, 30.  Hezekiah and the people bowed and worshipped as I have proved at large in my Speech in Star-chamber: And, 
* Psa. 95. 6.  O come let us worship and fall down, and kneel before the Lord our Maker, is the common Introitus in our own and other Liturgies. It is objected, I pronounced the place and ground holy: I did so, and it is an ordinary and legal Speech, there being a relative though not an inherent holiness in Churches Dedicated to God's service. Hence we read in justinian Codicis, l. 1. tit. 5. this Title DESACROS ANCTIS ECCLESIIS, as they are there often styled: Therefore Churches are holy, and their consecration makes them so. Whereas it was said, I threw up dust into the air: This I deny: and where it was alleged, that this was in imitation of the Roman Pontifical; that is a mistake, for the Pontifical prescribes Cinis, ashes not dust to be cast abroad, and Greek Letters to be made therein, with many other vanities. For my form of consecration, Bishop Andrew's made it, from whom I desired a Copy and had it, which I observed. It was objected that the form of prayer I used, is in the Mass Book and Roman Pontifical; It may be so, many other very good prayers are in it, yet they be good. It was further alleged, that I objected Doctor Denizens 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 Churchyard which is the usual manner; as for the fees amounting to 15. l. I returned them again, and bestowed them on the poor of the Parish.  
But it hath been Objected, that these were no new Churches, but Churches only new repaired: therefore not to be reconsecrated. 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 Chappells, I confess their consecrations; and though there be no express form for consecrating of Chappells in the Pontifical, nor mention in Ecclesiastical story of Chapels consecrations; yet seeing they are Oratories, and Eusebius testifying, that Oratories were consecrated in Constantine's time, there is the like warrant and Antiquity for consecration of them, as of Churches. For my Chapel at Aberguelle, I consecrated, and put a name upon it, (as Saint Augustine saith, we 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 pattern and furniture of the Chapel produced, as if it were mine at Aberguelle, it is a mistake: for it is the pattern of Bishop Andrews Chapel and furniture (which I caused to be written out) as the endorsement of it proves, viz. 1623. Chapel and furniture as it was in use by the Right Reverend Father in God Lancelot Andrew's, Lord Bishop then of Winton.  
I had no such furniture in my Chapel there. For the Wafer basket and the rest, they concern not me, yet Wafers have been always used and are at this day in the Greek Church and in Westminster Abbey too. Whereas it is objected, that I hold there is a badge of Holiness put upon our Churches and Chappells by a Bishop's breath, I answer no, but there is an awsulnesse, put upon them; For my prayer at the laying of the foundation stone of Hamersmith Chapel, there is no hurt, nor superstition in it. In fine, I hope there is is no High Treason to be found either in the one or other, in consecrating Churches, Chappells or foundation stones.  
To this brave flourish of his for the Antiquity and lawfulness of the consecration 
Reply.  of Churches, of Chappells, we shall return a full reply. To his Precedents taken out of the Old Testament we answer.  
1. That Moses had an express command from God Himself to consecrate the Tabernacle, with all the vessels thereof, by anointing them with consecrated Oil, Exod. 40. 10. 11, 12. [they being types of Christ to come;] but we have no such command from God, to consecrate Churches, Church-Yards, Chapels Altars, Vestments; which are no types of Christ, already come.  
Secondly, This consecration was made by Moses the Temporal Magistrate (not by Aaron the High Priest) without any other ceremony then mere anointing the Tabernacle and its Vessels, implements, with oil: Therefore no warrant for Bishops consecrating Churches, Church-Yards, Chappells Altars, Vestments, with other ceremonies, without any anointing them with oil.  
Thirdly, this consecration was only Temporary, Jewish, ceremonial, abolished by Christ's 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 Vessels and Court thereof, with Oil, as Moses did the Tabernacle; but 
k 1 Kings 8 2 Chron. 5. 6. and 7.  after he had brought the Ark, Tabernacle and all the Holy Vessels into it, with praises, thanksgivings, instruments of Music; and after the cloud and glory of the Lord had filled the House, he made an heavenly prayer only in the midst 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, solomon's hallowing the middle of the Court, that was before the house of the Lord (and how was that?) only by offering burnt offerings and peace offerings, 2 Chron. 7. 7. 1 Kings 8. 64. From which History and practice, of his we shall observe.  
1. That if there were any consecration of this Temple, it was made only by King Solomon himself, not by the High Priest, Priests, or Bishops, who now appropriate all consecrations of Churches, etc. to themselves alone.  
Secondly, That the Oracle of the house where the Ark 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, Vessels 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 term a consecration; whereas this Archbishop fell to his consecration, before any public prayers, thanksgiving Psalms, Service, or Sacraments administered.  
Fourthly, That if this prayer were a consecration; it was made only in the outward Court, not in the temple itself, whereas the Archbishops consecration was made in the Church, not Churchyard.  
Fifthly, That the Hallowing of the Court (and so by consequence of the Temple, if properly consecrated) is by the text ascribed only, to Solomon's offering of burnt offerings, meat-offrings, and the fat of the Peace-offerings: not to any other prayers, exorcisms, Unctions, or Ceremonies, which Offerings being long since ceased, and not to be used by Christians, the consecration of Churches and Church-Yards must likewise cease, unless it be only by performing public duties of God's worship in them. Therefore this precedent of Solomon and the Temple under the Law; is no warrant at all for our Bishops consecrating of Churches, Church-Yards, Altars, Vessels or Vestments under the Gospel.  
Fifthly, the sanctifying and cleansing of the Temple and Vessels 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 uncleanness of the Temple, which they found, and carried out thence into the Brook Kidron; with their scouring of the Vessels, which had been polluted, as is plain by the letter of the text, 2 Chron. 29. etc. c. 33. 15, 16. compared together. Therefore it makes nothing for any Episcopal consecration of Churches, but only for keeping them clean from filth and Idols.  
Sixthly, that of Ezra. 6. 16, 17. is no warrant for the hallowing of Churches or Chappells. 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 Bullocks, two hundred Rams, 400. Lambs; and for a sin 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 special Prayers, Ceremonies, Unctions, and the like, used at this Dedication, by the Priests or people, we read not one syllable. Therefore this their Dedication of the Temple, was only their offering of burnt offerings, of sin offerings in it to God, and ordering the services of the Priests and Levites in it. Therefore no Precedent 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 judas Maccabeus and his Brethren, to be annually kept by the space of 8. days in the Month Casl●u, 1 Mac. 4. 56 59 as Interpreters and the Margin of our Bible's resolve: which being of no Divine Institution, kept only by the Superstitious Jews, not by Christ, or his Apostles, (who are not said to observe, but only to be at Jerusalem when it was the Feast of Dedication john 10. 22.) It can be no warrant at all for the consecration of Altars, much less of Churches now.  
Finally we answer, that we find no mention in Scripture or Classical Writers, of any consecration of jewish Synagogues, to which our Churches properly succeed, but only of their Tabernacle and Temple, in such sort as you have heard; with which our Churches, chapels have no proper Analogy: That this Argument of the Archbishop drawn from the precedents in the Old Testament, is borrowed from no Orthodox Ancient Father or Council, but only from the Popish Canonist, Gratian De Consecratione. Distinct 1. who thus concludes from these precedents. Si enim Judai qui umbrae legis deserviebant, hoc facicbant, multo magis nos quibus veritas patefacta & gratia per jesum Christum data est, Templa Domino aedificare, & pro ut melius possumus orare, eaque DIVINJS PRECIBUS ET SANCTIS VNCTIONIBUS, suis cum Altaribus & vasis, vestibus quoque & Reliquijs, ad divinum cultum explendum utensilibus DEVOTE ET SOLENNITER SACRARE & non in aliis quam in Domino sacratis ab Episcopis, & non a Corepiscopis [qui sa●e prohibiti sune] nisi summa exigente, necessitate, Missas celebrare nec sacrificia offerre debemus Domino. You see out of what Popish quiver this Archbishop drew this leaden shaft of his.  
To his pretended antiquity for the consecration of Churches, Chappells, Altars, etc. since Christ's time: we answer, first, that 
k Centur. Magd. 3 cap. 6. p. 148.  before the reign of Constantine the Great there is no credible precedent or authority at all for dedication of any Churches: And that Eusebius who (De vita Constantini l. 3. c. 24. to 40. 45. 47. 49. 50. 51. lib. 4. c. 39) makes mention of Constantine's and his Mother Helenaes' building of divers stately Churches at Bethlehem, in the Mount of Olives, in Constantinople, Nycomedia, Mambre in Phoenicia, and elsewhere, & by his Edicts enjoined Christians to build Churches, yet makes no mention of any Edicts for their hallowing. True it is, that De vita Constantini. l. 4. c. 43. 45. 47. we read, that Constantine summoned a General Council of Bishops to Jerusalem, to settle some differences in the Church, and that at this meeting he thought best to consecrate, and thereupon kept the Feast of the Dedication of the Temple which he had built at Jerusalem over our Saviour's Sepulchre, which the Priests, than Consecrated, but how? with prayers, disputations, preachings expositions of Scripture, and receiving the Sacrament, as he expressly defines c. 45. But of any other particular Church than this thus consecrated by his appointment, we find no mention. Indeed the same Eusebius in his Ecclesiast Historiae, l. 10. c. 3. De Encavijs ubique locorum celebratis, writes, that Churches being re-edified under Constantine, Deinceps celebre spectaculum, nobis omnibus optabile & vehementer desideratum, ante omnium occulis proponebatur, Dedicationum scilicet festivitates per urbes singulas, templorum nuper aedificàtorum consecrationes: which intimates, that Churches, then new built were 
m See Centur Magd. 4. c. 6. p. 408. Sozom. l. 2. c. 26.  solemnly dedicated to God in most places; but what those Dedications of them were, he informs us in the same Chapter, That they were Panygericall Orations in praise of their founders, etc. of which he citys a memorable one made to Paulinus Bishop of Tyre in the next Chapter. These Dedications therefore of Churches then, were far different from those used by the Papists and this Archbishop now. We read not then of any consecration of their foundation stones, any pompous processions to them, any knocking at the doors, by the Bishop, crying with a loud voice, Open, Open ye everlasting doors, &c [a clear perverting of Scripture;] of no flying open of the doors there-upon; No falling down upon the marrow bones; and saying: This place is holy, etc. No casting up of dust in the air, no such prayers, processions, round about the Church; bowings to the Altar, pronouncing of cursings and blessings, Peeping, recoilings, and other Antic tricks as this Bishop used at Creed Church, and elsewhere, no Hallowing of Altars, Altarclothes, Vessels, Vestments, Churchyeards, Chappells. Therefore these Consecrations in Constantine's days, are no warrant at all for his, the rather, because not made by Bishops alone, who now monopolise them.  
After Constantine's time, there is very rare mention of any Consecration of Churches in Ecclesiastical Histories, or the genuine writings of the Fathers, till Popery overspread the Church, and Popes brought it in by forged decrees, Gratian himself, being unable to cite so much as one Father's Authority for it [Di Consecratione distinct.. 1. where he professedly handles this subject] but only the forged Decrees of Popes, and the Canons of two or three late Popish Counsels; there being no Canons concerning it in any ancient genuine Synods: Yea the consecration of Churches was so much neglected even in the very darkest time a of Popery above a thousand years after Christ that 
o See here p. 127.  O●hobon the Popes, Legate and the Synod held under him here in England in Henry the third his Reign, acknowledge, that there were many Parish Churches and some cathedrals then uncrusecrated although built long before.  
Now to prove the consecration and merely Popish [as of late ages it hath been used at least] it is agreed by Gratian, Platina, the Centuryators, Thomas Beacon, and others, that Pope Hyginus, Gelasius, john, Nicholas, Clemens, Sylvester, Felix and Gregory (whose spurious Decrees are cited by Gratian De Consecratione Distincti: and Surius in his 1. and 2 Tome of Counsels) were the first inventors and prescribers of this Ceremony of Consecrating Churches and Altars: prescribing.  
1. That no Church should be built or consecrated without the command, Authority, or consent of the Bishop of Rome.  
2ly. That every Church should be consecrated with a Mass, and no Mass said or Sacrament administered [unlesso in case of absolute necessity) but in a consecrated Church, and at a consecrated Altar.  
3ly. That these Priests should be deprived who said Mass or officiated in unhallowed places or at unconsecrated Altars.  
4ly. That no Altars should be consecrated without the Relics of Saints, and if any Altars were consecrated without them, they should be pulled down.  
5ly. That all Stone Altars should be anointed and consecrated with Chrism.  
6ly. That no Church should be consecrated wherein a Pagan was interred, unless his corpse were first digged up and cast out of it.  
7ly. That the Timber of a consecrated Church, and Vestments once consecrated, though worn out & decayed should not be converted to any other good use but burnt to Ashes and these to be laid up safely in some place within the Church, lest they should be polluted with the feet of those who passed by.  
8ly. That none should touch the consecrated Altars, Vessels, 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 murder, bloodshed, or the meeting or burying of Heretics therein, that then it should be reconsecrated; otherwise not.  
10. That no man whatsoever should 
* See Friderici Lindebr ogi Glossorium. Tit. Crucem sigere. Capit Caroli et Ludovici. l. 5. c. 229. justiniani Novella 67. 131.  presume to build any Church before the Bishop of the City first came to the place, & fixed a Cross thereon; and the Patron informed him, what stipend he would allow for the finding of Tapers, Guardians to keep it, Priests to Officiat in it, agree to have it consecrated, and to sprinkle the floor and Court thereof with holy water.  
Of latter times, many ethnical, superstitious Exercismes, Conjurations, Unctions, Ceremonies, Notions, and frantic inventions have been added by Popes and Prelates to these consecrations recorded at large in the Roman Caeremonialls, Pontificals, Thomas Beacons Relics of Rome, Mr. Calfehill and others: whereby it will appear 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 foreign Protestant writers (See Aretij Problemata Locus 121 De Encaenijs) as we have formerly proved. Therefore it must needs be a Popish design in this Archbishop to revive it now.  
For his Argument, that Churches cannot be called Holy, unless 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 styled, 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 own (
p Of Repairing and keeping clean Churches. p. 78 79. ) Homilies inform us, That the Church is counted and talled Holy, not of itself (nor yet for its consecration by a Bishop) but because God's people resorting thither are holy, and exercise themselves in holy and heavenly things.  
Fourthly, The hearing and preaching of God's Word, Prayer, and receiving the Sacraments therein are sufficient of themselves to sanctify and make it holy without any other consecration. See 1 Tim. 45. Centur: Madge: 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 JUDAISMUM 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 own nature, is nothing else, but a sequestering of any thing from a common or ordinary use, to a religious and sacred purpose. And this may be done without a Bishop's exorcism or conjuration; in which respect the first borne, first fruits, and oblations among the Jews were termed Holy, though never solemnly consecrated, because appropriated and devoted unto God. For his other Argument, that if places be not holy persons cannot be so; and our Church allows 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 sanctify places as they do persons. Secondly, Our Church allows 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 Book, 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 general for consecration of Churches.  
Secondly, For the particulars Objected; our witnesses depose, that his coming to Creed Church, was pompous, not decent, that he fell down on his knees to pronounce, the place and ground holy, in the name of the Father, Son, 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 entered into it, was legal, etc. we answer.  
1. That himself avers, that no Church or place is legally holy, before it be consecrated; and when he pronounced it holy upon his entrance to it, he had not consecrated it; therefore by his own doctrine it was not legally holy, when he pronounced it so.  
Secondly, If our Churches be legally holy by their consecration, than the consecration of our Popish Prelates in times of Popery with superstitious, Popish Ceremonies, conjurations, Exorcisms, enoyling, processions, sprinklings with holy water, made them so, since most of them were only consecrated in, though none reconsecrated since the times of Popery: And if such Popish consecrations make them legally and really holy, than they are of as great efficacy at his own or Bishop Andrew's his form, and no difference at all between them.  
Thirdly, For justinian, he makes no mention at all in that Title of consecration of Churches, and styles them holy Churches, only in respect of the holy duties publicly performed in them. For his throwing up of dust, two witnesses expressly depose it, which must overbalance 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 form from Bishop Andrew's, is only averred by himself nor proved by any witnesses; but that it agrees with that in the Pontifical which we found in his Study even in terminis, is most clear; and therefore we cannot but presume he derived it from thence. However, if Bishop Andrew's imitated the Pontifical, and he Bishop Andrew's, the charge is still alike, both of them imitating and complying with the Pope herein. He grants his prayer taken out of the Pontifical; therefore no doubt the rest, especially his frequent bowings and Jackanapes tricks at the Altar: which he cunningly pretermits and answers not. For Dr. jenison, he objected only his preaching against Images to him at his censure, and that was no extravagancy. As for the consecrating of Churches only repaired or somewhat enlarged, we know no Law nor Canon in our Church to warrant it: And to take sees for it, is both Simony, and extortion. For the restoring of them, it is only affirmed not proved; and to take them illegally to bestow them on the poor, is but to rob Peter to clothe Paul.  
Thirdly, For the consecration of Chappells and mere private Oratoties, there is no precedent in Antiquity; yea Gratian himself and the Roman Pontifical allow the use of them, without any consecration: Therefore to consecrate them is to exceed even Popery and Papists in Superstition. As for his Chapel of Aberguilly his own Diary proclaims his Superstition both in its consecration. and denomination of it. For the Pattern and furniture of it, his own notes and papers clearly prove, it was the same with that of Bishop Andrews, whose form of conscration himself allegeth he punctually pursued. And if this were the true pattern furniture of Bishop Andrews own Chapel Anno 1623. all the world may justly censure him for a professed Papist, his Chapel Altar, and their furniture being as Popish Superstitious, Idolatrous every way as the Pops in Rome, yea exceeding the very Roman Ceremonial and Pontifical For Wafers, they are directly contrary to the Rubric at the end of the Communion in the Book of Common prayer; we wonder therefore with what face this Prelate dares justify them: That a Bishop's breath puts only a badge of reverence not holiness on Churches, is diametrially contrary to what he formerly affirmed. Perchance he now remembers that Quicquid effecit tale est magis tale? and therefore Bishops cannot make other things holy with their breath who have little or no holiness at all in their hearts: For his solemn consecration prayer at the laying the first stone of Hammersmith Chapel, it hath neither Scripture, Law, Canon, Antiquity, but the Roman Pontifical to warrant it: Therefore it is merely Popish Whereas he objects by way of jeer, that he hopes the consecration of Churches and chapels is no Treason: we answer, that we do not charge it to be so in itself. But we have proved it to be a branch of Popery and a gross one too and being introduced by him among other things to set up Popery, and subvert Religion it will prove Treason in this respect, as we shall manifest in due time. And so this intre charge remains unavoided in any the least particle.  
8ly. The next Charge urged against me, Is The King's Declaration for the use of sports on the Lord's day, prescribing the observation of Revels, Wakes. Feasts of Dedication likewise, formerly suppressed, where I am 
q Pag. 128. 155.  accused. 
Object. 8.   
1. For causing this Book to be enlarged, reprinted in his Majesty's name to prevent the petition of the justices in Somersetshire, and make way for Mr. Prynnes censure.  
2. For pressing Ministers to read it in their Churches without any Warrant, suppressing of Sermons censuring those who refused to publish it, (as Mr. Wilson, Master Player, Master Heiron, Mr. Snelling with sundry others) encouraging other Bishops to suspend, silence many Godly preaching Ministers for this cause, pressing this Book, and ordering Churchwardens to present such who refused to publish it, by Visitation Oaths and Articles.  
3ly. For reviving, disorder, by wakes, Revels, and causing the judge's Orders to be reversed:  
To the first of these I answer, That the King's Declaration for sports was printed 
Answer.  and published by his Majesty's special command. Yea I had a Warrant under his hand to see it printed, and there is no proof at all that it was printed, published or enlarged by my procurement. Besides, the Declaration is but for the use of lawful Sports and that only after evening prayer ended: and the cause of publishing it at that time was partly Barbourous Book of the Sabbath, who would revive the jewish Sabbath, and the jewish rigidities positions of others touching the Lords day, whose positions drew Brabourne into that Error. In Geneva itself (as I have been ceedibly informed by Travellers) they use shooting in pieces long bows Cross Bows, Musters, and throwing of the bowl too, on the Lord's day as well before as after Sermons ended, and allow all honest recreations without reproof of their Ministers, yea, Mr. Calvin the great professor there Instit. l. 2. c. 8. sect. 34. blames those who infected the people in former ages with a judaical opinion, that the morality of the 4th. Commandment, to wit, the keeping of one day in 7. did still continue; which what else is it then in dishonour of the jews to change the day, and to affix as great a sanctity to it, as the jews ever did. And that those who adhored to their constitutions who broached this Doctrine, Crassa carnalique Superstitione Judaeos ter superant: Men may be too strict as well as prophaneherein. Yet I for my part have ever strictly observed the Lords day in point of practice: And whereas it was attested by Mr. Prynne, that this Declaration was published to prevent the Petition of Somersetshire for the reviving of judge richardson's forecited order: Sir Robert Philips and many other Gentlemen of that County complained against the order to the King, whereupon the judge was ordered to reverse it, and the Declaration was not published till after the reversal.  
2ly. The Declaration was ordered to be published in the Church; and that was sufficient warrant to enjoin Ministers to publish it there, & although no penalty be prescribed in it to such who should refuse to publish the same, yet it is employed, otherwise, the command were idle in case of disobedience. That it was published with intent to suppress afternoon Sermons, that so the people might ●ave more time for Sports; This could not be, since none were to use any Recreations till after Evening Prayer ended. That I gave my Visitor command to suspend those who refused to read it, was only within my Diocese of Canterbury, not in my Metropolitical Visitation throughout my province; I suspended but three Ministers in my whole Diocese, who had first time of consideration granted them, to wit, Mr. Wilson, Mr. Culmer, and Mr. Player, only suspended ob officio for their contumacy being men of factious Spirits. For Mr. Wilson and others being brought into the High Commission for not reading this Declaration, it was the act of the Court, not mine. As for Mr. Snelling, he was excommunicated by Dr. Wood not me, and he was questioned in the High Commission; for not bowing at the name of jesus, and as well as not reading this Book, Besides I was not present at his censure there neither did I expunge his answer. Nor did I press the reading of the Declaration in my Visitation Articles, if other Bishops did it, 'tis nothing to me; themselves must answer for it, not I  
3ly. Feasts of dedication have been of great Antiquity, and in general use in some Coutries; and there is a lawful use of them for Hospitality, and increase of love among Neighbours and friends, as the Bishop of Bath and Wells, with divers of the gravest Clergy in the county of Somerset certified his Majesty, who desired their continuance:  
If some abuses crept into them as they did in some places, and it seems in Somersetshire, yet this was no good reason to take away the feasts and meetings themselves, as judge Richardson did by his order (for which there were great complaints made by men of quality) but only to regulate them, and take away their abuses, which this Declaration doth without countenancing any disorders.  
To this was replied. 1. That it is clear by the evidence given, and his Letter written, to the Bishop of Bath and Wells that this Declaration was enlarged 
Reply.  by himself, and republished by his instigation and procurement: That himself put his Majesty upon the reprinting of it, the warrant being written with his own hand and being without any date at all makes it probable it was procured since the Declaration printed. The later end of the Declaration itself concerning Wakes and Revels, compared with the juncture of time when it was published, manifests that it was thrust out to cross judge Richardsons' order, and forestall the Petition of the Somersetshire justices for its continuance, immediately after its reversal, it having no relation at all to Brabournes Book. Besides the publishing of it, just when Mr. Prynne was questioned for his Histriomastix (wherein he censures mixed dancing Sports & Pastimes on the Lord's day) and reciting it in the very information against him, manifests; that it was likewise reprinted to make way for his first censure in Starchamber. Moreover some of the recreations mentioned in it are not very lawful upon any day though the Archbishop affirms the contrary, but certainly unlawful on any part of the Lords day, even after evening Prayer, as 
r See Sunday a Sabbath The Divine Tragedy and Histriomastix.  Pathers, Counsels, Imperial Laws, and both Protestant and Popish writers have resolved. The pretended Practice of Geneva, which he allegeth, is but a Hearesay without proof, borrowed from Peter Heylins' profane History of the (he should have said, NO) Sabbath. part. 2. c. 6. sect. 6. 8. 9 who yet informs us sect. 9 that Da●noing hath been condemned by French Synods and writers (as well Protestantas Popish) which yet the Declaration for sports in terminis allows of on the Lords day, contrary to the practice and judgement of Geneva. As for Mr. Calvin himself though he differs in some particulars touching the Morality of the 4th. Commandment from other of our Divines, yet he in express words condemns. Dancing and Pastimes on the Lord's day, not deemingita jewish Superstition or rigidity to prohibit such sports thereon, especially Dancing, as his 71. Sermon upon job, proclaims to all the world; and other Geneva Ministers since him, have done the like. That this Declaration did the Pacto put down afternoon Sermons on the Lord's day in most and forenoon too in many places, by suspending sundry preaching Ministers who durst not publish it out of conscience, is apparent to al. Wherefore to affirm this one part of the Archbishop's design in reprinting thereof, is a certain and more than probable truth; and the words of it, that they should use those Pastimes after Evening Prayer, (not evening Sermon) import as much, some Bishops grounding their suppressing of Afternoon Sermons on this expression; which Sermons Peter Heylin in his History of the Sabbath. part. 2. c. 6. sect. 9 and c. 7. and 8. makes to be mere innovations, as doth Doctor Pocklington in his Sunday no Sabbath, both published by this Archbishop's command and approbation. For his own strict observation of the Lords day, it is an averment without truth. Certainly he that made conscience of its strict observation himself, would never give way to such a Declaration encouraging others to profane it, who were apt to do it without such an incitement; nor suspend such Godly Ministers, who durst not publish it out of conscience, for fear of encouraging others to profane it. Yea, his pretended strictness of late times was such, that himself and his servants made it an ordinary practice in the Summer to go to Bowls and use other pastimes on it, and he sat constantly thereon at the Council Table about worldly business. 2ly. That there was no warrant at all in the Declaration that Ministers should publish it, or to punish any who refused it, hath been formerly proved at large, and where there is no penalty prescribed in a Law (much more in a Declaration) no punishment can be inflicted. That he gave express order for silensing Mr. Wilson, Mr. Culmer, and Mr. Player, is proved by several Oaths, and that they were suspended divers years not only ab officio, but beneficio, having nothing left to support their Wives and Families. That they were obstinate or factious is a groundless scandal, not proved, they were only conscientious and would not disobey God to humour men. That he silenced only these three in his Diocese was but casual, because others submitted to read the Book; but his command was general, to suspend all who refused to read it, and those three in special. That he put not any Article of Inquiry touching the reading of this Declaration into the Articles for his Metropolitical Visitation, was his Jesuitical Art and cunning, to conceal his wickedness and profaneness from public view, but that he gave private Instructions to his Vicar General in this his Visitation, to convent and question such who had not read it, who thereupon did accordingly question divers good Ministers for this very cause, you have heard it proved at large by the very Abstracts of his Metropolitical Visitations, under his own and his Visitors hands. That other Bishops inserted such an Article into their printed Visitation Inquisitions, we have fully proved, as also that they gave an Account to him of the Ministers they had suspended for not Reading the Declaration according to his Injunctions. Therefore their Articles of this nature proceeded merely from him, and must be charged on him, as well as on themselves. That it was the Act of the Court, not his to bring any into the High Commission for not reading this Book, is a most false averment; for Mr. Wilson [now 
(s) Page 149. 150.  a Reverend Divine of the Assembly] was brought into the High Commission by his own express command and no others, as himself deposeth, who personally suspended him before at Lambheth for that cause both from his Office and Benefice: and Mr. Page was by his special order brought into the High Commission as appears by his own Subscription to Francis Thompson's Petition. That Mr. Snelling was there questioned, and severely censured by the Archbishop's means, who gave Order not to accept either his Answer or defence; and threatened to burn it; is clear by the proofs 
t Page 151.  forementioned. That his censure was only for not publishing the Declaration, is evident by the sentence itself, if well observed, his not bowing at the name of Jesus, being put in only for a Cipher, but not insisted on at the hearing.  
And whereas he pretends, he was not present at his censure, which he proves not; we know he was virtually, if not personally present thereat; yea, his unjust suppression of his tendered Answer and defence, was the only cause of his censure; which if received were so learned, solid, satisfactory, that profaneness and injustice itself could not have imposed such a censure on him. Thirdly, annual Feasts of Dedication of Churches are not so ancient, but that we know their Original: The Feast of Dedication of the Altar, instituted by Judas Maccabeus was the 
v See Aretii Problemata Locus 126. de Encaeniis.  first of this kind we read of: Indeed Solomon kept a Feast for 
* 2 Cor. 7. 8.  seven day's space when the Temple was dedicated: And Constantine the great, with some others in his days, when Churches were dedicated, made a great Feast; but that those Feasts continued annual in perpetuity, I find no mention in any approved Antiquity. These annual Feasts of dedication were first invented by the spurious popish Decrees of Pope Felix and Gregory, thus recorded by 
w De Conservatione Distinct. 1.  Gratian; Solennitates dedicationum Ecclesiarum, Epissoporum & Saterdotum per singulos annos sunt celebrandae: Solennitates Ecclesiarum dedicationum & Sacerdotum per singulos annos solenniter sunt celebrandae, ipso Domino exemplum dante, qui ad festum dedicationis Templi, omnibus id faciendi dans formam, cum reliquis populis eandem festevitatem celebraturus venit, sicut scriptum est; Facta sunt Encoenia in Hieru olymis, & hiems erat, & ambulabat Jesus in Temple in porticu Solomonis. Quod autem octo diebus encaenia sint celebrando in libro Regum perfecta dedicatione Templi cernas. Other Decrees then these of these two Popes (the latter whereof is built upon clear mistakes of Scripture) cannot be produced. These Bacanalian feasts are thus censured by Aretius, Problem. 126. Hodie verò Solennitates instituuntur; tote die bibitur, tote die luditur, saltatur, lascivi cantus audiuntur; quae omnia magis spirant Bacchi quoddam festum à Maenadibus celebrandum, quam piam Christianismi antiquitatem: And were wholly abolished among us by the Injunctions of King Henry the eighth, and Statute of 6 Edw. 6. c. 3. by reason of the idleness, excess and great mischiefs they produced to men's souls; Yea, many Judges riding the Western Circuit, suppressed the Wakes and Revels kept upon them from time to time for these abuses and other weighty Reasons. Yet this profane Arch-prelate revives, re-establisheth them by this DECLARATION, causeth those Judge's Orders to be reversed with a strong Hand, by a Plot and Certificate from Bishop Pierce and others, checks, nay punisheth Chief Justice Richardson, removes him from that Circuit, and le's lose the Reins to all Licentiousness, profaneness, whereby infinite mischiefs ensued, as we have fully proved: So that this whole Charge sticks still upon him.  
Ninthly, from these ceremonial and practical, they proceed to doctrinal innovations in matters of Religion, wherein I am charged; First, with an endeavour 
Object. 10.  to introduce and propagate Arminianism in our Church, the readiest inlet 
z Pag. 154. to 178.  to Popery and a part thereof, though I knew it to be a plot of the Jesuits to subvert our Religion, as appears by the Jesuits Letter; and that principally; First, in being a common Patriot of Arminians, together with their Books, Tenets, and a preferrer of such; by name, of Bishop Montague, and his Appeal complained of in Parliament, Doctor Jackson and others; for which I was taxed by a Declaration of the Commons in Parliament: Secondly, in censuring the Commons Declaration in Parliament against the Arminians, and their Vote too: Thirdly, in calling in and suppressing Books against Arminianism, though licenced, and questioning, censuring the Authors, Printers, dispersers of them in the high Commission, as Bishop Carltons and Bishop Downames Books, Doctor Featlies', Doctor Goads, Master Rouses, Doctor Sutcliffes, Master Prynnes, Master Burtons' Books, and others; when as the Arminian Authors went unquestioned, and their Books printed by authority, as Doctor jackson's Book, and the Historical Narration, licenced by my own Chaplain Doctor Martin: Fourthly, In abusing his Majesty's Proclamation, his Declaration before the 39 Articles of our Church, with the subsequent Instructions, prohibiting controversies against the Article, especially in the controverted points of Arminianism, to suppress all preaching against Arminian errors, and punish such as durst oppose them, by silencing, suspending, censuring them in the high Commission or elsewhere, and conniving at the Arminians to vent and preach their errors freely under pretext thereof, without restraint or opposition, both in the University and City: Fiftly, for purging passages against Arminianism and Arminians out of Books tendered to the Press, and particularly out of Bishop Hals and Bishop Davenants Letters; with some other incident particulars which fall under these heads: Sixtly, in repealing the Articles of Ireland against Arminianism, which King James declaimed against as damnable heresy.  
To this I answer in general, that I never endeavoured to introduce Arminianism 
Answer.  into our Church, nor ever maintained any Arminian opinions. For the Jesuits Letter, it is nothing at all to me, it lays nothing to my charge in particular, and it was lawful for me to read and keep it; it contains many strange vile things in it against the Parliament, which I approve not, but detest. To the particulars, I answer; First, that I did neither protect nor countenance the Arminians persons, books or tenets; for Bishop Montague, I had no hand in his Book, I countenanced it not, it was suppressed and called in by Proclamation; he was preferred by Sir Dudley Carltons' means, not mine, who was then a stranger to me: True is is, I was in a Declaration of the Commons house, taxed as a favourer, advancer of Arminians and their opinions, without any particular proof at all, which was a great slander to me: Secondly, I answer, that being publicly traduced in that Declaration, I did return an answer to vindicate my own innocency, as was necessary for me to do, to free myself from that scandal, without any derogation to the Parliaments authority: Neither did I this till I was expressly commanded by the King himself, as appears by the endorsment, whose command it was lawful, yea necessary for me to obey; and I durst not have done it without such his Royal command: After which I penned it, with all due respect to the Parliament, and it was never published. For my answer to the Parliaments Vote, it was only a private paper kept in my Study, and communicated to none, written for my own private satisfaction, and derogating noting from the power of Parliaments, it belonging properly to the Convocation and Church of England by the Laws and Statutes of the Land, to make Canons and settle controversies in Religion, as the Statute of 25. Hen. 8. c. 19 & 1. Eliz. c. 1. evidence: Thirdly, the calling in and suppressing of these Books, and prosecuting the Authors, Printers of them in the High Commission, was the Court's act, not mine: For Bishop Carltons' Book, it was called in by the High Commission, and attested only by Master Spark, a single Witness; Bishop downham's Book was called in by the King's special command, both in England and Ireland, because published contrary to the his Royal Proclamation, and Declaration: For Master Prynnes Perpetuity, I do not know that it was burnt in private; if it were, it was by the censure of the Court, there being some things in it liable to just exceptions: Doctor Sutcliffes' Book is not proved to be called in by me: For Master Prynne, Master Burton, and those that printed their Books, they were not censured in the High Commission, but dismissed thence without censure: For Doctor Jackson, he was a learned discreet man, I licenced not his Book, nor do I know he professed himself an Arminian: True it is, the Historical Narration was licenced by my Chaplain Doctor Martin, without my privity, for which I turned him out of my service, and the Book itself was called in and suppressed.  
Fourthly, the King's Proclamation and Declaration before the Articles, were his own, not mine, both published to settle peace in the Church, by silencing those controversies which disturbed it by printing or preaching, which unquiet spirits would not submit to, and the Authors of the Books forementioned, among others, with some other Preachers about the City and University, for which they were justly questioned, suspended, and some that broached Arminian Tenets in Oxford, were brought in question, and ordered to recant, as well as those that preached against it: The censure of Master Ford and his complices in Oxford, was by the King and Counsel upon a solemn hearing at Woodstock, not by me, and they well deserved it, for kindling such a fire in the University, as was like to set all in combustion: For the University of Cambridge, I meddled not with it: The considerations was not my paper, but Bishop Harsnets, who drew them; and I did but transcribe them, and the end of them was not to suppress preaching against Arminianism, but to preserve peace and order in the Church. For the Instructions, they were the Kings, not mine, and they were sent to me in a Letter by my Predecessor Archbishop Abbot, and brought to me by his Secretary Master Baker, with command to see them put in execution within my Diocese of London; to prove which, I have produced the testimony of Master Dobson, who affirmed it to be true. Fiftly, for the purging some passages out of Bishop Hals and Bishop Davenants Letter, and imprisoning Master Butter for printing them. I answer, that the same was done by my Chaplain, as being contrary to his Majesty's Proclamation and Declaration, and Bishop Hall himself at last consented to it, and was well satisfied upon the reason given him by my Chaplain, that it was for the quiet of the Church; and therefore for the Printer of his own head to put it in, deserved exemplary punishment. Sixtly, there is no proof that the Articles of Irreland were reversed by my procurement, it was done by the Convocation there, where I was not present.  
To this was replied in general, That his endeavours to introduce Arminianism were so fully cleared by the premised evidence, and his protection both of 
Reply.  the Authors, and fomenters of it, that impudence itself would blush to deny it. That the Jesuits Letter which he had in his custody endorsed with his own hand did fully discover to him, that the planting and introducing Arminianism here in England, was their Plot and chief Engine to subvert our Religion: And though it makes no particular mention of him, yet it informs their Superior and others, that the Arminians had locked up the Duke's ears already; a Periphrasis of himself (the Duke's Earwig, as he was then styled) who had his ear more than any: His compliance therefore with the Arminians, notwithstanding they were but the Jesuits instruments to drive on their designs, as he certainly knew by this Letter, much aggravates his crime, and makes exceedingly against him: True it is, there are some strange passages, concerning Parliaments in this Letter, but himself hath as bad or worse in his Diary, and Answer to the Remonstrance of the Commons Anno 1628. therefore certainly he disliked not these in this Letter.  
Particularly, this replication was retorted to these his answers; First, that he was a professed patriot of the Arminians persons, Books, Tenens, and particularly of Bishop Mountagues; of whose cause he was most anxious and inquisitive, whom he acquainted with his Majesty's special favour to him while he lay under the cloud of the Parliaments displeasure, his receiving all informations or speeches against his Erroneous book; whose proceedings in Parliament, when there questioned, were daily represented to, and reserved carefully by him; whose ill book and opinions were in sundry conferences particularly justified by him, whose preferments proceeded originally from him, and with whom he held most intimate correspondency till his death, as the forecited passages in his own Diary, and alleged evidence proves most fully: For his advancement by Sir Dully Carltons' means, it is but a bare surmise, contrary to the Dockquet Book to excuse himself: The Proclamation for calling in his book proceeded from the Parliaments prosecution of him, not from this Bishop's care, who ordered it so, that it proved the chief instrument of promoting Arminianism, by hindering all writing and preaching against it what in him lay, he informing the world in the very Proclamation itself, that the Author was punished only with a good Bishopric for writing this Book, & highly advanced maugre three several Parliaments complaints and opposition; In brief, the Commons Remonstrance is a sufficient evidence of his guilt and no slander at all (as he slanderously terms it) being verified by so many proofs: Secondly, his answer to the Remonstrance of the Commons is full of bitterness, sauciness, scandals against the Parliament, charging them with untruths in the highest degree, only for speaking that; which was most true: That he was commanded to return this answer to it by the King himself, without any suit of his own, is very improbable, and rests on him to prove, which he hath not done: However, he proves not that he did exceed his Commission. And whereas he allegeth by way of excuse, that his answer to it was never published, truly this was his grief, as appears by his own endorsment of it, and no act of his, who desired to have it printed then. Whereas he pretends he durst not have answered it, had not the King commanded him; certainly he that durst control the Kings own Letters Patents, under his Seal, (as he did in the case of the collection for the Palatinate, and sundry other particulars given in evidence against him,) revoke the Kings own pardons and prohibitions to the high Commission, saying, they should not serve the turn; yea, deprive the King of his Sovereignty, that he should not relieve nor pardon any man censured in the high Commission, though never so unjustly; that hath presumed so frequently to break off Parliaments, yea, to resolve to dissolve them before they were called, In case they prove peevish, etc. and to write so of Parliaments as he hath done in other papers, durst write such an answer as this without any royal mandate to encourage him: And this his answer to the Commons Vote against Arminianism demonstrates, which is fraught with transcendent contempt of their authority and proceedings therein basely scorned, scoffed at: And the reasons given therein, prove that it was no private note to satisfy himself alone, but a paper purposely complied to incense the King & others against the Commons, as the comparing it with some passages of his Diary, and dissolving of that very Parliament in discontent soon after, will easily demonstrate: For the Statutes objected, they prove no such thing as in pretended, our Parliaments in all Ages (not the Convocation, who are but only assistants to the Houses in matters of Religion, when their advice is required) having been the sole Judges, Lawgivers, determiners of all Ecclesiastical affairs, matters of Religion, as we can prove by 
a See Truth Triumphing over Falsehood where this is largely proved.  infinite Precedents: Thirdly, the calling in, suppressing, burning of all the forecited books against Arminianism, with the questioning of the Authors and Printers of them in the high Commission, is directly sworn, proved to be his act, and the Courts only mediately, by his procurement; the Warrants for their Citation, Commitments, were signed with his hand, he was the only violent man against them in open Court, upon all occasions; and though many of them were not censured, but got off, yet it was only by prohibitions, full sore against his will, for the bringing whereof he threatened to lay them by the heels: However, those that escaped best were there prosecuted sundry years, put to great attendance and expense, many of them imprisoned, and their books all lost or privately burnt by his direction, without any censure of the Court at all; as Bishop Carltons' Book against Montague, and Master Prynnes Perpetuity, though both publicly licenced by Archbishop Abbot's Chaplains; Bishop downham's Book (as this Archbishops own Letter to Bishop Usher manifests) was called in by his instigation only; to colour which he procured a mandate from the King; and his own endorsment proves, that Doctor Sutcliffes' Book was suppressed in the Press by his procurement: For Doctor Jackson, he could not but know him to be a professed Arminian, being so reported by all, and declaring himself to be one both in his Epistle and Book, which, though complained of, was never suppressed nor questioned, notwithstanding his Majesty's Proclamation and Declaration: For the Historical Narration (the vilest imposter ever thrust upon our Church) it was licenced by his Chaplain Doctor Martin, with his own privity; the calling of it in was the act of Archbishop Abbot, upon Master Prynnes complaint, and the public scandal it gave, much against this Bishop's will, who hath ever since connived at the sale of them. The turning away this his Chaplain for it, is but a false surmise, for he promoted him to the Headship of Queen's College in Cambridge, and a very great living to boot, instead of bringing him into the high Commission; and was he not then severely punished for so grand a crime? Fourthly, though the Proclamation and Declaration prohibiting preaching and writing on these controversies, were the Kings in name and title, yet they were originally this Bishops mere plot and contrivance, to suppress all Books, Disputes, Sermons against Arminianism, to usher it in the faster without any opposition; the Arminians under pretext hereof, having liberty to preach, to print their errors, without check or censure, as our evidence abundantly proves, he making them mere snares to entangle all conscientious, zealous, orthodox men, Ministers and others, whose zeal excited them to appear against these dangerous disturbers of our Churches and Kingdom's peace, in Press, Schools or Pulpit: For Master Fords and his complices severe censures in Oxford, even to expulsion and banishment, they proceeded merely from his own violent prosecution, as the Evidence unanswerably proves; the Kings and Counsels censures being principally steered by his compass, the chief actor, prosecutor, and Judge in this cause: And whereas he pretends, that those who preached or printed Arminianism were convented, censured in the Vnversities and elsewhere, as well as those who preached against it; let him name but one Scholar, Minister, that was ever imprisoned, deprived, silenced, prosecuted in the high Commission, or cast out of favour for preaching, writing, printing Arminianism, and then perchance he may be credited; but surely not one such precedent can be found: Whereas Master Montague was made a Bishop, Doctor Harsnet an Archbishop, Doctor Linsey promoted to two Bishoprics, Doctor Potter, made a Dean, (to omit sundry others) and Doctor Duppa made the Prince's Tutor, Deane of Christ-Church, and a Bishop too, because he was an Arminian. True it is, that we find in the University Register of Oxford, pag. 50. that one Master Robert Rainsford (since a Doctor) teaching divers Arminian Tenants in a Sermon at Saint mary's, in defence of Election from foreseen Faith, and Universal Grace; was upon Doctor Prideaux his complaint, not long after the expulsion of Master Ford and Master Hodges, convented before the Heads, and enjoined a very slender Recantation, in as partial terms as might be; not of his Arminian errors (which he hath oft since broached) but of his disobedience to his Majesty's Declaration, recorded in these terms:  

Whereas I Robert Rainsford preaching at Saint mary's in Oxford the 12. day of August 1632. and falling upon some prynts, which by reason of the agitation of them, have caused trouble in the Church, have been forbidden to be preached on, both by his Majesty's Declaration, and by his express Order to the Vicechancellor at Woodstock, (whereof having left the University for the space of two years and upwards, I was altogether ignorant) have thereby incurred his Majesty's displeasure, and was therefore worthily convented by the Vicechancellor; I do freely and humbly acknowledge my disobedience, and am heartily sorry for the same, desiring those that are to be my Judges, upon my promise of better behaviour hereafter, to accept this my unfeigned acknowledgement, and to be favourable unto me.  
21. August 1632. Robert Rainsford.   
This was all his censure, far different from Master Fords and Master Hodges, though after their punishment, and so his offence far greater than theirs, who did not begin the quarrel, nor kindle the fire of the Arminian Controversies in Oxford, but their Opposites, who escaped scot-free, and were promoted by this Archbishop himself for opposing, when they were thus severely handled for maintaining the truth. So in London the Anti-Arminians were generally silenced, suppressed, the Arminians connived at, advanced, encouraged by this Prelate, under pretext of this Declaration, as the Commons in Parliament complained in their forecited Remonstrance, and as we have proved by sundry instances, to which he returns no answer, and so stand confessed by his silence. For Cambridge University, we know he was Visitor there, though not Chancellor, and had as great an influence upon it, if not power and activity in it, as in Oxford, giving all encouragement to the Arminian party there, advancing them to Headships and other preferments. For the Considerations they are written with his own hand, savour of his stile, spirit: That Bishop Harsnet was the compiler of them, is but his own averment, without proof or probability; and admit they were his in the penning, yet certainly they were his own in the contriving, executing; and so were the Instructions, though drawn up in his Majesty's name, and sent to Archbishop Abbot, who must be ordered to send them enclosed in a Letter unto him, only to colour the Plot, as if it were not his; whereas the Original under his own hand discovers the contrary.  
Fiftly, the purging of those objected innocent, orthodox passages, even out of two Bishops Letters by his Chaplain, was certainly by his own command, else his Chaplain durst not be so bold with his Superiors of such note and eminency, who if they consented to this purgation at all, it was only as Mariners consent to throw over some of their goods into the Sea in a storm, lest the whole Ship and freight should be lost; either this must be expunged, or the whole Book suppressed; and all under pretext of his Majesty's Declaration and the Church's peace; neither of which could restaine Arminian Books from the Press: And whether the Stationer, Butter, deserved to be imprisoned without Bail or Mainprize in the Fleet, to be Articled against in the high Commission, to sustain the loss of all his Books, and suffer other penalties for printing these passages, the best part of his Book; (without which, the Letters themselves were mere cyphers, fragments,) let the indifferent judge, till the Archbishop can produce an Arminian Stationer, punished in this sort for printing Arminian Treatises, contrary to the King's Proclamation and Declaration.  
Sixtly, our Evidence sufficiently proves, that the revocation of the Articles of Ireland proceeded orinally from him, who was virtually, though not corporally present there in Doctor Bramhall, Master Chapple, and his other Arminian instruments, and the Lord Deputy Wentworth, who had neither power nor malice sufficient to effect such an Arch-exploit without his omnipotent concurrence and abuse of his Majesty's authority: For that of King James, that he never censured Arminius for an Heretic, nor his opinions for Heresy, but only Vorstius, the contrary is most apparent by his very words, in his Declaration against Vorstius, pag. 15. to 33. where he styles Arminius, that Enemy of God; Arminianism HERESY; Arminians, Heretics and Atheistical Sectaries: Bertius his Book of the Apostasy of the Saints, a blasphemous Book, and this his Doctrine a wicked Doctrine, an abominable Heresy: So that all particulars of this his heavy Charge stick still fast upon him.  
Tenthly, I am charged 
b Pag. 178, &c  with various attempts and endeavours, to undermine 
Object. 10.  the true Protestant Religion, established in our Churches, and set up Popery in its stead, by maintaining, Printing, publishing all kind of doctrinal points of Popery, and hindering all public opposition against them; which general was branched forth into sundry particulars; which I shall answer in their Order.  
The first is, The authorising, printing, dispersing of sundry popish Doctrines, Books, and the prohibiting the contrary impressions to refute them, 
c Pag 178, &c  by virtue of a Decree made in Star-Chamber by my Procurement, the 1. of July 1637. by colour whereof, it is objected, divers old printed Books were prohibited to be reprinted, imported; as the English Geneva Bible with marginal Notes, the printing whereof I endeavoured to suppress abroad in the Netherlands, as well as at home: The questioning of Master Gellibrand in the high Commission for his man's publishing an Almanac according to Master Fox his Calandre in the Book of Martyrs, wherein our English Martyrs names were inserted in stead of popish Saints, whom Doctor Pocklington abused in print; my checking, threatening of Mistress Griffin for reprinting Thomas Beacons Display of the Poposh Mass; my calling in of the Palsgraves' Religion; the denial of reprinting Master Fox his Acts and Monuments, Bishop Jewels Works, and some part of Doctor willet's; for refusing to licence new Books against Popish errors, and calling in of Mr. Prynnes, Master Burtons', and others Books against popery, yea questioning them with sundry Printers and Stationers, in the high Commission, for printing, publishing Books against the Papists and Arminians; my licensing, countenancing divers popish books, lately printed, dispersed, to infect and poison his Majesty's people with popish errors, as Francis Sales his Book, Christ's Epistle to a devout Soul, Bishop Mountagues, Doctor pocklington's, Doctor heylin's, Doctor Lawrences, Reeves, Shelfords, Chownaeus, Staffords Books and Sermons; The lives of the Emperors, the popish Index Biblicus, my own Speech in Star-chamber, and others, wherein divers gross points of popery and superstition, mustered up under divers heads, are comprised; many of which were complained of by Master Prynne in his Cross Bill in Star-Chamber, suppressed by my means, and by Master Burton in his For God and the King; for which they were unjustly censured in the Star-Chamber; to which Master Croxtons Letter to me, with a cross in the front, approving most gross Auricular confession in the open Church, is subjoined.  
To which I answer; First, That the Decree in Star-Chamber was the act of the whole Court, who likewise ordered it to be printed, not mine: That it was 
Answer.  made only to regulate the abuses of printing: That the Stationers themselves desired, approved, and gave me thanks for it. Secondly, That the English Bible with Geneva Notes, was only tolerated and connived at, not allowed heretofore; that some passages in it were abused, and very ill use made of them; as among others, that in the first of Exodus, which teacheth men not to obey the commands of Kings. King James himself in the Conference at Hampton Court, pag. 47. publicly declared his dislike of this translation, as the worst of all, and thereupon took care for a new translation to be made, but withal gave this Caveat, that no marginal Notes should be added to it, having found in them annexed to the Geneva translation some Notes very partial, untrue, seditious, and savouring too much of dangerous and traitorous conceits: As for example; the first chapter of Exodus, and the 19 verse, where the marginal Note alloweth disobedience unto Kings: The endeavour to suppress it in the Netherlands, was not any extent of my power thither, but the act of Sir Will. Boswell the King's Agent there, who did but his duty therein. Thirdly, for Master Gellibrands Book, it was printed not in form of a Calendar but Almanac; it was published to discountenance the old Saints, and was a mere innovation, contrary to all former Almanacs in use among us, and to that in the Common-prayer book: That the Queen sent to me about it, I could not help that: That I told Master Gellibrand he laboured to raise a faction in the Court, I remember not the words; and if he did so, he deserved to be censured for it: That the Papists burned it, I could not help that: Neither did it agree with Master Fox his Calendar, but he abused it, in leaving out divers Saints allowed by the Church of England, as the Epiphany and Annunciation of our Lady: For Doctor pocklington's Book, wherein he abused our Martyrs, it was licenced by his Chaplain, Doctor Bray, who was censured for it, as was Doctor Pocklington too, in the Lord's House.  
But it is objected, that my Chaplains act is in law mine own: I answer not, 
Objection. Answer.  unless I command it: But the Book itself was found in my Study, and I preferred Doctor Pocklington for it. I know no such thing, and though I had the Book, yet I knew not of this passage in it. Fourthly, for the calling in of Beacon's Book, printed by Mistress Griffin, it is nothing to me what a Jesuit said of it; and if called in, it was because she reprinted it contrary to the Star-chamber Decree. Fiftly, for the Palsgraves' Religion, I remember it not, and if called in, it was because it was contrary to the King's Declaration, and touched upon some points of controversy prohibited by it. Sixtly, the hindering of the reprinting of Master Fox, Bishop Jewel, and Doctor Willet, was no act of mine. Seventhly, I hindered the printing of no new Books against Popery. Eightly, the questioning of Master Prynne, Master Burton, and the rest in the High Commission, was no act of mine, but the Courts; nor were they censured, but got off without censure: Master Burton said, he was questioned before the Counsel Table for one of his Books, as a Libel: If it were a Libel, there was cause to do it. He added, he could not be quiet for being troubled in the high Commission; nor could the Church be quiet for him, which was the cause of his trouble. He affirmed, I committed him to the Fleet, and denied him the benefit of the Petition of Right. I answer, there was cause enough for his commitment, for printing of Books without licence, and for disturbing the peace of the Church, and he had the benefit of the Petition of Right, because the reason of his commitment was expressed in the Warrant. Ninthly, I licenced none of the particular books forecited myself, nor any of my Chaplains to my knowledge, I am certain not by my command, and if any of them have transgressed herein, themselves must answer for it, not I; who having many other weighty public affairs to look after, had no time to peruse or licence Books myself, and was enforced to commit this trust to their care. Tenthly, to the particular books I answer, First, that though Sales his book was licenced by my Chaplain, yet he was abused therein, by the Translator & Printer, who was punished for it in Star-chamber: The book itself was called in and burnt by Proclamation, and I dismissed the Doctor for licensing it out of my house and service: For Christ's Epistle to a devout Soul, it was licenced at London House, by Doctor Weeks, the Bishop of London's Chaplain, not mine, and so nothing to me; besides, it was suppressed before it was published: For Doctor Heylins' Books, they are nothing to me, I had no hand in them, nor yet in Doctor pocklington's, who hath been censured for them himself: For Bishop Mountagues Impressions, they concern not me, I did neither advise nor authorise them: For the Lives of the Emperors, which commend the Council of Trent, the Book was not licenced, and I know not of it. For the Popish Index Biblicus printed in England, it is nothing to me, it was without my privity and direction: For the several popish passages objected out of some newbooks, the Authors themselves must answer them at their peril, they concern not me: For the rejecting of Master Prynnes Cross Bill in Star-chamber, complaining of these popish Books and Doctrines, it was none of my act, but the Courts and Lord Keeper Coventries; and so was Mr. Burtons' censure for his Book, in which I gave no Vote: For Master Croxtons Letter to me with a Cross, enjoining Auricular confession, I could not hinder it, nor his practice of confession being in Ireland: And for the passages objected out of mine own Speech in Star-chamber, that they imply and necessarily infer the popish Doctrine of Transubstantiation, and the giving of divine worship to the Altar, even the same that is given to God. I answer, that neither of these can be inferred from thence; for my words only imply, that Christ's body is truly and really present in the Sacrament; yet not corporally, but in a spiritual manner, and so is received by us; which is no more than Master Calvin himself affirms on the 1 Cor. 11. 24. where thus he writes: Neque enim mortis tantum & Resurrectionis suae beneficium nobis offert Christus, sed corpus suum in quo passus est & Resurrexit: Concludo, REALITER (ut vulgo loquuntur) id est, VERE Nobis in Coena datur Christi corpus, ut sic A●imis Nostris in Cibum salutarem; and Master Perkins himself faith as much. For my words, that we should bow DEO ET ALTARI, which are coupled both together with a Conjunction Copulative, yea both bowed to at the selfsame time, in one and the same act, and the worship directed to, and terminated in both alike: Ergo, divine worship is given to the Altar herein as well as to God, which is flat Idolatry, or but such civil reverence given to God as is rendered to the Altar; which is to dishonour God, and gives him no greater worship in his house then is due unto a creature: I answer, that though the act of bowing be the same to both, yet the object, mind and intention being different, the worship must be so too; There is a double worship and bowing, one of the body, the other of the heart, as Master Perkins himself distinguisheth; which is properly called Veneration, when done but to a creature in a civil respect, and worship only when given to God himself.  
To this was replied, Ferst, that this Decree of Star-chamber concerning printing was only his own act originally, who projected and put that Court upon it, 
Reply.  (whereof he was an over-potent Member) theirs only Ministerially, to satisfy his importunity therein, as the forecited Passages in the decree itself, and our Witnesses attest: Yea, the printing of it was by his own command, to enlarge his Jurisdiction, which it much advanced: We grant that some things in the Decree were good, approved of by the Stationers, who desired the same, of which we complain not, and some particulars very useful, had a right use been made of them. But the prohibiting reprinting of all Orthodox Books formerly printed by authority, unless re-licensed by him or his Agents; the denial of any old book to be reprinted even against Popery itself, with the suppressing or purging most new Books against Popery, under pretext of this Decree, and the arbitrary punishing such who transgressed herein both in the Star-chamber and High Commission, was a transcendent crime, of which this Arch-prelat and his Confederates (not the whole Court of Star-chamber) were only culpable: Yea, the Stationers were so far from being well pleased with, or returning him thanks for this, that they complained to the chief Justice, and groaned under the pressure thereof. Secondly, the English Bible with the Geneva Notes, was not only tolerated but printed and reprinted among us in England, Cum Privilegio, during Queen Elizabeth's and King James Reigns; and in 15. Jacobi there was an Impression of them printed here by the Kings own Printer; since which time, the new Translation without Notes being most vendible (the King's Printers forbearing to print them for their private lucre, not by virtue of any public restraint) they were usually imported from beyond the Seas, and publicly sold without any inhibition or punishment, till this Archbishop's time, who made it no less than an High Commission crime, to vend, bind or import them. For the Notes, they are generally approved by all our Protestant Divines, which fled hence for Religion in Queen Mary's days, who dedicated the same to Queen Elizabeth. For the Note on Exodus 1. it is both sound and Orthodox, condemning only obedience to the arbitrary, tyrannical, unjunst (not lawful) commands of Kings, contrary to the Laws of God, nature, men, being warranted by the example of the Midwives, who disobeyed King Pharaohs bloody Mandate, in not murdering all the male Children of the Israelites, by sundry other 
d Ester 3, 2, 3, Dan. 2. 5. to 17 cap. 3. 3. to 30 cap. 6. 5. to 21. 1 Sam. 22. 17, 18. 2 Sam. 1. 2, 10. Acts 4. 18, 19 cap. 5. 28. to 41.  Scripture Texts; yea, warranted by the Fathers and 
e See Gratian Causa 11. qu. 3. Bernard. de Modo bene vivendi, cap. 19 Tertul. Apolog.  Canonists themselves, who speak as much or more than this Annotation doth. For King James his censure of this Translation and Notes upon it, no doubt it proceeded from some Prelates misinformation: However, we are certain that his own inserting of popish Pictures of the Birth, Life, Passion, Resurrection and Ascension of Christ, the Holy Ghost, the Apostles, yea the very Assumption of the Virgin Mary, and the like, into our English, and of a Popish Index into our Latin Bibles, was far worse, more dangerous than any Geneva Notes; and the prohibition of inserting Marginal Notes into the Bible, a policy learned from our English Prelates in King HRNRY the eighth his Reign, who when they could not hinder the printing of the Bible itself in English, of Master Tyndals' Translation; yet procured an Act of Parliament for the Obliterating of his Notes thereon; as the Statute of 35. Hen. VIII. cap. 1. and Master 
f Acts & Monuments, vol. 2. p. 586. 587.  Fox informs us: And his endeavour to hinder the importation of Bibles with Notes from Holland, of which he had information by two Letters sent from thence, discovers his vigilance, yea, spite against this Translation and the Notes upon it.  
Thirdly, for Master Gellibrands Almanac, set forth by his servant, it was agreeable to Master Foz his Calendar; only inserting our English Martyrs in the place of popish Saints; no High Commission crime by any known Law; That it differed from other Almanacs herein, is no greater offence, then for one Almanac-maker to vary from another in calculating the Wether, or other Astronomical Observations, who better deserve an High Commission censure for retaining the names of sundry Popish Saints, (yea arrant Traitors, as Becket, Anselm, with sundry others) omitted in the Calendar of the Common-Prayer Book, and agreeing Verbatim with the Calendar in the Roman Missal, than he, for omitting the names of Romish Saints, whom God never Canonised, but the Pope alone, for their zeal or sufferings for the Papal Cause and Romish Superstitions. The Queens sending to him about this Almanac, shows, that the Papists took it to be a great blow to their Religion; and though he could not hinder the message, yet certainly he might have surceased all prosecution of Mr Gellibrand upon the Queens and Papists complaints for this act of his, where as he pursued him with all violence to gratify them. For the words he remembers not, our Witness swears them precisely, and his threatening Master Gellibrand upon a mere groundless supposition, that he had raised a faction in the Court, because they acquitted him full sore against his will; argues both his violence and injustice: That the Papists burned it, when he could not attain the burning of it in the High Commission, argues their malice, and his own readiness to comply with them against so good a work, in honour of our own English Protestant Martyrs. For his omission of some Saints, viz. the Epiphany and Anunciation, no man knew them to be Saints till now, but only Festivals, which other Almanacs mentioned, and it is only alleged not proved that he omitted them. For Doctor pocklington's Altar Christianum, it was licenced by his own Chaplain Doctor Bray, yea published by his own command, without the Author's privity, if we believe his Petition to the Lords; and their two punishments, censures in the Lord's House for this Book, adjudged to the fire and burnt, is no extenuation, but aggravation of his guilt, the most culpable of all three: Himself confesseth, that his Chaplains act is his own in Law, if he command it, and this Doctor himself affirms, that he did command its printing; therefore the act is his more than the Authors or his Chaplains, who did but obey his superior command. That Doctor Pocklington did present him with both the printed Impressions of this Book, curiously gilded, he cannot deny, they being found in his Study endorsed with his own hand: That he knew not of this passage in it against our Martyrs, and in honour of Popish Saints, is not probable, yea, impossible, since generally complained of in print, and particularly by Master Prynne at the Pillory, who desired all to take notice of it; of which the Archbishop had present information, yet neither recalled the book nor obliterated the passage.  
Fourthly, the calling in of Mr Beacons book against the Mass, upon the complaint of a Priest or Jesuit, with his words and threats to Mistress Griffin, for reprinting it at such a time as this, reflect as foully upon him as possible yet he puts it off with this impudent common shift, It is nothing to me: For the reprinting and his calling of it in, it is directly sworn to be before the Star-chamber Decree, therefore not done in pursuance of it; and were it done after, yet not justifiable without highest impudence by any true Protestant Prelate.  
Fiftly, for the Palsgraves' Religion, it is proved to be called in by him, who hath the happiness to forget all the evil deeds which he cannot justify, though others swear them: And it was not contrary to the King's Declaration (which himself originally contrived) in the King's intention, but in his own perverting of it, to suppress the truth. Sixtly, the hindering of the reprinting of Master Fox, Bishop Jewel and Doctor willet's Works, was certainly his own act, because done by colour of this Star-chamber Decree, procured by himself for this very purpose, and the reprinting of them was stopped by his own Officers, creatures means, who knew his mind, if not received his command herein: Seventhly, himself, if not immediately, yet originally and mediately hindered the printing of all the new Books against Popery, refused at the Press, and denied licence by his Instruments, Chaplains, Doctor Bray, Doctor Haywood, Doctor Weeks, Doctor Baker, unless first purged by them.  
Ninthly, the questioning of Master Prynne, Master Burton, with their Printers and Stationers in the High Commission, for their Books against Doctor Cousins his popery, Babel no Bethel, Baiting of the Pope's Bull, and the like, was originally his act alone, not the Courts, which did naught in it but by his instigation: Their getting off thence was by Prohibitions, sore against his will, where else he resolved to ruin them. Master Burtons' answering the Pope's Bull by licence, deserved no questioning at the Counsel Table, and was certainly no Libel at all, unless the Pope or his Partisans deemed it such to them: His Books then were no trouble to the Church, and therefore it was strange and most unjust he should be troubled for them; yea, his imprisonment without Bail (which he tendered) when bailable by Law, was contrary to Magna Charta and the Petition of Right, though the cause of it (not warranted by Law) was expressed in the Warrant. Tenthly, his own Chaplains oversights and offences in licensing popish Books, even with this special Encomium, that there was nothing in them contrary to faith and sound Doctrine (the form of licensing himself prescribed them under his own hand) is certainly both in law and justice, his own crime more than theirs, who must answer for it much more than they; the trust of licensing books being originally reposed in himself by the State, and in his Chaplains only by his own Deputation, for 
g See 27. Ed. 3 Stat. 2. c. 19  whom he must answer at his peril: To prove this, and take away this poor evasion, which he so much insists on, we shall put but these few cases 
g See 27. Ed. 3 Stat. 2. c. 19  adjudged in Law; 
h 5. E. 3. c. 8. 19 H. 7 c 10. Brooks & Fitz. herberts Abrigment. Tit. Esca. See the Sheriffs Oaths in Daltons' Office of Sheriffs and Register, f. 301. b. Quo ne prendres nul Bailleif en vostre service, pus qu y vous ne voylles respondre.  If a Bailiff, under Jailor, or under Sheriff suffer a prisoner to escape, or any way to misdemeane themselves in their office, an action of escape, debt (an fine in cases of felony and treason,) and action of the case lieth against the high Sheriff and chief Jailor for it, who must undergo the penalty and blame, because they are their servants, entrusted by themselves: And to put a case, which comes nearer home, and is far stronger than this of a Chaplain, 21. E. 1. membr. 3. Dorso Clauso, and in the Pleas of that Parliament, placit. 17. John Archbishop of York was questioned in Parliament, for excommunicating William of Willicon, and John Rowman, servants to the Bishop of Durham, then employed in the King's service; the Archbishop pleaded just as this Archbishop doth now, That they were not excommunicated by himself, but only by his Commissary, who must answer for it, and so no act of his for which he ought to answer: But yet notwithstanding, it was upon serious debate resolved in Parliament, that the Act of his Commissary being his own immediate Officer, was his own act, for whose misdemeanour he must answer, and thereupon he was fined 4000 marks to the King, and forced to pay it, (a great fine in those times for such an offence) yea gladded to make many friends to the King to avoid a further censure: which is far stronger than the case of this Arch-prelate: For this 
i 5: E. 3.  Commissary was an Officer established by Law, which the Archbishop could not remove at pleasure without just cause; but his Chaplains were no Officers by Law, but mere menial servants, under his immediate command, and removable at pleasure; therefore certainly, they durst licence nothing especially against our established Religion, without his privity and command: Besides, there were never any such popish Books authorized since the beginning of Reformation in any of his Predecessors times, by themselves or their Chaplains, neither durst such erroneous pamphlets appear publicly amongst us, till he grew great to patronise them; yea, when they were thus licenced, and publicly complained against, as Popish, erroneous, and destructive to our Religion, he censured, persecuted such who durst complain or write against them, never questioning nor punishing the Licensers, Printers or Authors of them exemplarily as he should have done, to discharge the trust reposed in him, and vindicate his sincerity herein; whereas if any new Book against Arminians or Popish Innovations did but privily pass the Press by licence of his Predecessors Chaplains (as Bishop Carltons' Book against Montague, Master Prynnes Perpetuity, his Survey of Master Cousins his Cozening Devotions, Histriomastix, with other forenamed Impressions did) he presently suppressed, burnt them, questioned the Authous, Printers, Dispersers, Licensers of them, both in the High Commission and Star-chamber too, where Master Prynne by his means, was censured in the highest degree of extremity for his Histriomastix, a licenced Book, and Master Buckner too, who licenced it, fined by this Archbishop himself and that Court; therefore this act of his Chaplains must rest upon his own head, and the guilt thereof lie heaviest upon him, whose fault it was to make choice of such, and to entrust them in this kind. As for his excuse of his many other grand employments, which so engrossed his time, that he had no leisure to peruse what Books were tendered and licenced for the Press, it is so far from being any excuse, that it aggavates his crime: Certainly the preservation of our Religion in its purity, the keeping out all Popish innovations in Ceremony, Doctrine, Worship, and the suppression of Popish errors, Books, Doctrines, were the principal things of all others, which his Place, Calling, yea, his Majesties trust engaged him to look unto; for him then to neglect this principal part of his Episcopal duty, the frequent preaching of God's Word (he seldom appearing in the Pulpit after he became Archbishop and a Privy Counsellor) to drown himself in all manner of secular employments in the Star-chamber, Counsel-Chamber, Exchequer, spending his time in proling about Tobacco; Licenses, illegal Taxes, Projects, Monopolies of all sorts, contrary to the Laws and Liberties of the Subjects, in undermining Parliaments, oppressing the people every where, and managing the King's Revenues, (things no way suitable to his spiritual Function;) is so far from extenuating, that it puts the highest degree of aggravation upon this his negligence and Chaplains misdemeanours, which he should have better looked too: But admit the real duties of his Place alone had been overburthensome to him, he should then have entrusted, employed such in Licensing and perusing Books, who would have discharged the trust reposed in them, in far better manner than his known Popish and Arminian Chaplains did. Tenthly, to his excuses touching the particular Popish Books objected: We answer, first, that Sales his Book was Licenced by Doctor Haywood, his own Chaplain: that he was not abused in it, but the Printer, whom he checked for complaining to him of the Popish passages in the Book, and encouraged to proceed in the printing of it, which otherwise he durst not have printed. That it was afterwards called in and publicly burnt, was no thanks to him or his Chaplain, but to Master Prynnes cross Bill against him and his Chaplain in Star-Chamber for licensing it; As for the Proclamation for calling it in, it was but a mere device to abuse the King, Kingdom, to justify or excuse his peccant Chaplain and himself, by a most false relation of the carriage of the business. Besides, if his Chaplain was innocent, Why then doth he pretend, he punished him by turning him out of his service? If guilty, Why doth he justify him to the King and Kingdom by this Proclamation? But indeed this pretended punishment was but a mere pretence; for he punished him only with a good Living, to wit, Saint Giles in the Fields, sending him from Lambeth thither to infect that Parish with his Popish Leprosy, or to please the Papists, Priests, Jesuits, of which there were more residing in that Parish alone, then in all the Parishes about London. For Christ's Epistle to a Devout Soul, that it was licenced by Doctor Weeks at London-house the selfsame day that Sales was at Lambeth; is true, but yet it is as true that Doctor Weeks was this Archbishops own Chaplain, and the Bishop of London his mere creature Servant, yea it appears there was a strong confederacy between the Chaplains of Lambeth and London-house in licensing both these Popish Books for the same Stationer the selfsame day, to propagate and licence Popery with a witness, even just at that very season, (which makes it more remarkable) when Master Prynne, Master Burton, and Doctor Bastwicke were prosecuted by their good Lord and Master Canterbury in the Star-chamber, for opposing their Popish Innovations, Impositions, Doctrines, and just when the gaudy Crucifix was erected by him at Whitehall in the Kings own Chapel in Passion week, they then thinking all cocksure on their side: That this Epistle was suppressed, we may thank, not the Archbishop, but Master Prynn's Crosse-bill, who but a few weeks after was ill requited with a bloody barbarous censure for his pains, and sent away hence close prisoner, first, into North-Wales, then into Jersey, where none must have access unto him, to prevent any more such oppositions, discoveries of popish Books and Bills against them. For Doctor Heylins' Books complained of, they were some of them purposely written by the Archbishops own command, as he hath confessed (to wit, that against Mr. Burton & Antidotum Lincolnienses) & licenced by his own Chaplains; therefore they concern him much: For Doctor pocklington's Popish Impressions, they were perused by himself, yea, published by his direction without the Doctor's privity, as his Petition manifests; therefore his censure for writing them, will be no excuse for his own publishing, or his Chaplains authorising them without the Doctor's knowledge or desire: For Bishop Mountagues Books, they were all bound up (most of them with his Arms very rightly gilded) and presented to him by Montague himself; after that, entertained by him in his Study, justified by him in private conferences, yea, the later of them expressly submitted to his judgement, dispose, and licenced by his Chaplains; and yet are they nothing to him? For the Epitome of the Lives of the Emperors, it was licenced by his own Chaplain Doctor Weeks, at London-house, as the licence and entry of it in the Stationer's Hall (which we have here ready to produce) attests: That he took no notice of it, nor of what was in it, was his own voluntary negligence, who could take notice of any the least pretended puritannical, anti-episcopal, or Anti-Arminian passages in all new printed Books whatsoever; yea, of any harsh passages against the Pope, Papists, Jesuits, and cause them to be suppressed, expunged, and the Authors of them sometimes to be deeply censured: For the Popish Index Biblicus, being printed here in London, then publicly bound up with our Latin Bibles of Junius and Tremelius translation (with which they as well accorded as Fire doth with Water, or Popery with Protestanisme) it concerned him most of any thing to take notice of, and have most severely punished: But this vigilant Argus against Protestanisme, or any thing that trenched upon Episcopacy, Popish Ceremonies, Arminianism, or the High Commission, was here as blind as a Beetle, and could espy no Books at all (though never so gross) that made for Popery and popish Innovations, or else fell fast asleep, when he should watch against these popish enemies, who sowed their Tarts so fast among us.  
For the objected popish passages out of these now Authorized Printed Authors, himself must answer for them:  
First, because many of them were particularly complained against by Master Burton in his Sermon for God and the King; by Master Prynne in his Cross Bill, which he read, and by sundry printed Books, which he could not but take notice of; yet he neither suppressed the Books, nor questioned the Authors, Printers or dispersers of them. Secondly, because never any such large crop or harvest of Popish Books and Tares appeared or sprung up in our English Church before his time, since the beginning of Reformation; it being the chief part of his place and Office as Archbishop of Canterbury to suppress and extirpate, whereas he authorised and propagated them all he could. For the rejecting of Master Prynnes Cross Bill in Star-chamber against him, his Chaplains and Confederates for Writing, Licensing, Publishing these Popish Books and Passages, it was principally his own Act, who stopped it at the Lord Keepers; was present when it was rejected in open Court (where he sat as one of the most swaying Judges) and endeavoured to have brought him in danger of his life, only for preferring it in a Legal manner; whereas had he, his Chaplains, Confederates been Innocent, they would have Petitioned the Court it might have been received, that so they might legally have cleared themselves (if they could) of that, which now (blessed be God) we have fully proved before an Higher Tribunal, for which this cause by God's providence was reserved, as the fittest Court both to hear and censure it. For Master Croxtons Letter; he was his own creature, specially recommended by him to the Lord Deputy Wentworth, who preferred him for his sake: and he that durst prefer such a Popish Priest in that Popish Kingdom, who dared thus openly to put the Masspriests, yea Jesuits badge of a Cross in the Front of his Letter to him, and acquaint him with this open practice of Auricular Confession; must doubtless be no wellwisher to our Religion, and assured of the Archbishop's readiness to concur with him in the approbation of his courses, else he durst not write thus to him.  
As for that passage in his Speech in Star-chamber; we have 
k Pag. 203. 204  already proved, that it necessarily implies a Transubstantiation, or corporal presence of Christ on the very Altar. For, there (saith he, not in and to the believers heart, receiving him spiritually by faith) 'tis, Hoc est corpus meum, etc. and A greater reverence no doubt is due TO THE BODY, then to the word of the Lord. It's true, our 28. Article resolves, That in the Lord's Supper, to such as rightly, worthily and with faith receive the same, the bread which we break is a partaking of the Body of Christ's which is given, taken and eaten in the Supper, ONLY after an heavenly and spiritual manner. And the mean whereby the Body of Christ is received and eaten in the Supper, is Faith. And in this sense Master Calvin writes, that the very Body of Christ wherein he suffered and rose again, is offered to us, & REALLY & TRULY given unto us in the Supper, in a spiritual manner only. But did ever our Articles, Mr Calvin, or any Prorestant writers hold, That Christ's body was really or truly present upon the Altar (where it is, saith he, usually present, and the greatest place of Christ's residence upon earth) or more present than in his Word. Certainly, never any Protestant Author, but only Papists writ so before himself. And where doth Master Calvin say Christ's body is, which we really and truly receive in the Lord's Supper? What? on the Altar? there is no such syllable in him; but the very next words, which the Bishop purposely concealed, resolve us, that it is in heaven; 
l Calvin in  Christum IN CAELO MANENTEM ô Nobis recipi, sine ut in celesti sun gloria maneat, & illuc aspici, & inde se tibi communicet. The like our Common 
1 Cor. 11.  Prayer-book and Homilies also resolve. Therefore they call on us, Sursum corda, to lift up our hearts and faith to heaven, and feed upon Christ there; not on the Altar. This Cobweb distinction therefore of his (especially if compared with the 
m See A necessary Introduction to the Archbishop's Trial, p. 159. to 163.  Alterations and Additions made by him in the Scottish common-prayer-book; where he clearly maintains a Transubstantiation) will no ways cover his shame, or take off his guilt. As for his DEO & Altari, the Argument pressed against him from it is still unanswered: since one and the selfsame worship in one and the selfsame act, instance, is given jointly to both. And whereas he saith, the object distinguisheth the worship; it is most false; since 
n See Mr. rutherford's Divin right of church Government, ch. 1. quest. 5.  Divine worship is and may be given to an Altar, an Image, a creature, a piece of Bread (as among the Pagans and Papists) as well as to God himself. So that this whole part of our Evidence remains unanswered, unshaken in any particular, and is only aggravated by his poor evasions, his impudent justifications, of what he hath cause to be most ashamed, if not confounded, before such a great Tribunal and judicious Auditory.  
The eleventh charge against me is, the expunging of sundry passages against 
Object. 11.  Popery, Arminianism, etc. out of several printed Books and Sermons, by me and others, before they could pass the Press, which Passages have been reduced to several heads: I shall not recapitulate the charges of this kind, but answer them severally in their order.  
The first of them is my own 
o Pag. 245. etc. Answer.  purging out of Doctor Sibthops Sermon sundry passages against Popery, evil Counselors and prophaners of the Sabbath. 
Object. 1.   
To which I answer, First, that the King committed the perusal of this Sermon to four Bishops, whereof I was but one, and these expunctions were made by their consent, not by me alone: Secondly, the first of them seemed to lay an aspersion on the Emperor, the King of Spain and France, the Duke of Bavaria and Archdutchesse, as if they had a design to extirpate the Protestant Religion; therefore it was not thought fit it should pass the Press, for fear of giving offence to them: Thirdly, the second of them seemed to cast an aspersion upon the King's Counsel, and was therefore crossed out: The third gives the name of the Sabbath to the Lords day, which is never so termed in the new Testament; appropriated to the Jewish Sabbath only on the Saturday, now wholly abbrogated; and likewise makes Popery to trench upon the breach of the first Commandment: which being a thing doubtful and disputable, was thought fit to be expunged.  
To which was replied, First, that the committing of this Sermon to three other Bishops besides himself to be examined, is a bare averment of his own 
Reply.  without any proof; that any other perused it besides himself, appears not: All the additions, purgations in it, are made with his own hand only, and none others, therefore his alone; yea, if he did it jointly with others, this will not extenuate his fault, since as we must not do evil alone, so we must 
p Exod. 28. 2.  not follow a multitude to do it. His answers to these expunged particulars, are most absurd and false: For the first of them was so far from being a scandal, that it was then (and yet is) a most 
q See A necessary Introduction, etc. pag. 86 c. 17.  apparent truth, published to all the Kingdom in the Kings own Letters to every County throughout the Realm, concerning the Loane in February 1627. to draw it on, and the Doctor in his Sermon to set on this Loane, did but transcribe it out of the Kings own Letter; if then it were a real truth, why was it blotted out of his Sermon, more than out of the Kings own Letter? If a scandal and untruth, why did the King and his Counsel then publish it in their Letters, to delude the people and draw on the Loane? But the truth is, our Religion must be rooted out abroad by the Emperor, Kings of Spain, France, with their Confederates, and undermined by the Prelatical and popish party at home, yet we must have no liberty to speak of it ourselves, or publish it to others, for fear of preventing the design: For the second clause, he thought it might reflect on, or rise up in judgement one day against himself, therefore it was wisdom for him to raze it out; the King's evil Counselors by this means must neither be reprehended nor punished: For the third passage, it is true, that the Lords day is not directly styled the Sabbath in the New Testament, yet it is termed the first 
r Mat. 28. 1. Mark. 16. 1. Luk. 24. 1. 1 Cor. 26. 1.  of the SABBATHS oft times in it; but admit it were not, yet seeing all days of sacred rest and worship whatsoever, are styled 
s Levi. 16: 31. c. 23. 24. 32. 32. c. 25. 2. 4. 6 c. 19 3. 30. c. 26. 2. 3. 4. 35. 2 Cron. 8. 13. c. 31. Isa. 1. 13. c. 56. 4. Lam. 2 6. Ezek. 46. 3 Hos. 2. 11. Col. 2. 16.  Sabbaths, both in the Old and New Testament, and the Sabbath in its proper Definition, is nothing else, but a weekly day of sacred rest from worldly labours, pleasures, employments, devoted wholly to God's public and private worship; and the Lords day is such a Sabbath as this, and so termed by 
t See Sunday a Sabbath, and M. Lee of the Sabbath.  Counsels, Fathers, foreign writers of all sorts, and more especially by our own English 
v 13. Eli. c. 16  Statutes, Homilies, Proclamations, Letters-Patents, Canons, Bishop's visitation Articles, and Writers of all sorts; why this passage concerning the Lord's day Sabbaths sanctification, and the profanation of it, should be obliterated by him, no reason can be rendered, but only the profane Anti-sabbatarian Disposition of his own heart, which soon after more publicly displayed itself, in the re-publishing and pressing the Declaration for Lordsday sports: sports: For the latter clause of this deleted period, concerning connivance at Popery, which trencheth upon the first and second Commandment, and making the Laws concerning it, mere Engines of State, to draw reward for toleration, dispensation and connivance, etc. his excuse is most miserable and ridiculous: For first, it is generally agreed by all Protestant Writers, that Popery trencheth upon the first Commandment, by advancing the 
x See Officium ●eatae Mariae ●èrnardinus De ●usti his Meriale. Bishop Ushers answer to the Jesuits Challenge Mornay his Mystery of Iniquity. Doctor Reinolds de Idolatria Romano Ecclesiae. Master rutherford's Divine RIGHT of Church Government, cap 1. Sect. 5.  Virgin Mary, Pope (to omit the Bredden Wafer) into the very Throne of God himself, and Deifying them both with divine Titles, Adorations, Attributes, Epithets, Orisons, and the like; therefore no reason to delete this clause, that it trencheth on the first Commandment: the rather, because Paul himself affirms it in direct terms, 2 Thes. 2. 3, 4. as all orthodox Expositors resolve: Secondly, it's agreed by all Protestants, yea, by this Arch-Prelat himself (in show at least, when his reputation seemed to be somewhat blasted, as if he were devoted to Popery) and expressly resolved by our Homilies against the peril of Idolatry, that Popery expressly trencheth upon the second Commandment sundry ways, as by adoring Crucifixes, Images, Saints, Angels, Relics, Altars, the consecrated Host, yea, by invocation of Saints departed, and introduction of sundry Idolatrous Superstitious Rites, Ceremonies, forms of Worship, invented by Popes, Priests, Friars, into the Worship of God: Therefore had he deleted its entrenchment upon the first Commandment as dubious, yet since there is no question of their transgressing the second in all these particulars, his abolition thereof is inexcusable, and displays his popish disposition: Thirdly, however had he deleted this likewise, yet his obliterating that which follows, against connivance at, and suspension of Laws against Popery and Papists for luchre sake, lest God make the gain gotten by this dividing betwixt him and Idols, to be like that of solomon's, which was recompensed with the loss and dividing of his Kingdom betwixt his Son and a Stranger, etc. (the sad effects whereof we have lately felt) with all other passages whatsoever against Popery (especially at this juncture of time, when all foreign popish Princes had confederated to extirpate the Protestant Religion in foreign parts, as the first deleted passage informs us) is such an unsufferable execrable crime, in one who pretends himself a Protestant Bishop, and had then no legal authority to correct or licence Books for the Press, as deserves the highest censure; yea, displays to all the world the hidden Popery of his heart, if not his secret correspondency with the Romish party to replant their false superstitious Religion and Idolatry in our Church; and from this original purgation of his, we may visibly discover, that all succeeding expunctions of this kind made by his own chaplains and other Agents at Lambeth or London-house, proceeded primarily from himself, as the original cause and Author of them.  
The second Objection of this kind is, my alterations of the Prayers 
y See here pag 246. 247.  appointed for the fifth of November, in some particular causes in the Impression of them, 
Objection 2.  Anno 1635.  
To this I answer, First, that these alterations were not made by me, but the 
Answer.  Prayers were sent unto me altered by the King himself, who commanded me to see them printed according to those alterations; and I have here the Books, with his Majesty's hand and Warrant to each of them for what I did: Secondly, that the expressions were somewhat overharsh, and fit to be altered, terming their very Religion, Rebellion, being but the Christian Religion, and the same with Ours, as I have proved at large in my Speech in Star-chamber, to which I must refer, where I have rendered reasons for it, which gave general satisfaction then, and I hope will do so to your Lordships now.  
To which was replied, First, that the Archbishop shows his great undutifulness here in casting this and other his unwarrantable popish actions on the King 
Reply.  himself: Secondly, that for aught appears he procured from the King this Warrant since the alterations were printed, yea complained of, and that by circumvention: Thirdly, that it had been his duty to have dissuaded the King from giving way to such scandalous alterations in favour of Jesuits, Papists, Traitors, and their bloody Religion. Fourthly, that himself in his Speech, page 33, 34. confesseth, he made the Alterations himself by the King's command: Therefore the Book was not sent him altered by the King or any other, as now he falsely pretends. Fiftly, as for the grounds of the most gross alteration mentioned in his Speech, we have 
z Page 247, 248, 249.  already refuted them at large in the Charge; therefore we shall not actum agere, but refer you thereunto.  
The third 
a Here pag. 249, 250. Answer.  objected Purgation made by myself is, of some clauses appointed in the Book for the Fast, Anno 1636. 
Obje. 3.   
To which I answer, First, that it is not proved that I made these Purgations: Secondly, that I have given a full answer to, and showed there was reason for the making of them, in my SPEECH in Star-chamber, where they were objected.  
To this was replied, First, that himself doth both confess and justify thèse 
Reply.  purgations in his said Speech, to be made by himself, and his confederated brethren, to whom the care of this Fast was committed; therefore he much forgets himself here in denying it to be proved, when we undeniably evidenced it, by his own printed Confession: Secondly, we have already 
b Page 242, 250, 251.  refuted his reasons for those purgations mentioned in his Speech, discovering their absurdity, and fully proving, that they were made merely in favour of Popery, to which he hath not returned the least shadow of answer; therefore we shall acquiesse therein without further reply.  
The 
c Page 251, 252.  fourth objected alterations and purgations ascribed to myself, are in 
Objection 4.  Doctor Potter's Book, entitled, Want of Charity, etc. the second Edition.  
To which I answer, First, that he writ to me of his own accord, to alter or correct any thing I thought meet in the second Impression of his Book, and what I did therein 
Answer.  was upon his own request: Secondly, that the expressions I advised him to amend, were either such as were very harsh, as Believe in the Pope; or somewhat obscure, as The Idol of Rome, etc. Thirdly, that his exposition of Matth. 18. 17, 11. Dic Ecclesiae, etc. concerns not the Parliament, but the Sanhedrin, or Civil Court of the Jews: And whereas it is urged, that I writ, his Exposition of it, seems to give as much power to the Parliament, as to the Church (or Convocation) in Church affairs, which is a derogation to the Parliaments Jurisdiction; I conceive it to be none, since it appears by the Statute of 1. Eliz. c. 1. that the Parliament cannot determine any thing in matter of Religion, without assent of the Clergy in their Convocation; this Act, providing, That the High Commissioners shall not in any wise adjudge any matter to be Heresy, but only such as hath been heretofore determined, ordered or adjudged to be Heresy by the authority of the Canonical Scriptures, or by the first four general Counsels, or any of them, etc. or such as shall be hereafter ordered, judged or determined to be Heresy by the high Court of Parliament in this Realm, WITH THE ASSISTANCE OF THE CLERGY IN THEIR CONVOCATION. Fourthly, that I did not alter or raze out those passages, but only left them to the Doctors own consideration, who thereupon of himself amended and left them out.  
To this was replied, First, that Doctor Potter writ to him only to correct or alter by his servant Master del or others, any thing in his Book OFFENSIVE 
Reply.  TO HIM: To which he returned this answer; I have done that which you have so desired, etc. So as these very passages against the Pope and Papists were offensive to him, as well as to them; at which (as it seems by the Doctor's Letter) he had formerly taken some offence, else why should he thus write to him, to alter and correct any thing in his Book offensive to his GRACE? It seems by this, that whatever offended the Pope or Papists (be it but an harsh expression) offended his Grace too, who was all for Charitable expressions towards them, who are so uncharitable towards us.  
Secondly, for the expressions themselves: The first of them is not so harsh, as true and fitting, since Papists not only believe the Pope, 
d See Augustinus Triumphus Bellarmini, & others passim.  but believe in him too; viz. That his Exposition of Scripture is infallible; that he cannot err in his chair; that this Lord God the Pope, cannot only pardon sins, and release souls out of purgatory at his pleasure, but infallibly save all such who adhere to, believe in, and trust upon him for salvation. The latter of them, the Idol of Rome, is a proper Periphrasis or Character of the Pope himself, who is there 
e See Morney his Mystery of Iniquity.  idolised, adored sundry ways.  
Thirdly, the deleting his exposition on Matth, 18. 17, 18. upon the reason rendered by him, is both derogatory and destructive to the Ecclesiastical Jurisdiction of Parliaments, in Ecclesiastical causes and affairs, which 
f See Truth triumphing over Falsehood.  our Parliaments have always judged, settled, established in all Ages, oft times without, yea against the Clergies consent, the Convocation only propounded, advised, and submitted wholly to the Parliaments judgement: Yea, our Parliaments have made Laws concerning Heresy, its punishment, and matters of Religion, sometimes without the Clergies consent, as it is evident by the Statutes of 25 Hen. VIII. c. 14. 28 Hen. VIII. c. 10. 35 Hen. VIII. c. 5. 1 Edw. 6. c. 1. 2. & 12. with others: Sometimes upon their Petition and earnest request, as 5 Ric. II. c. 5. 2. Hen. IU. c. 15. (repealed, though never truly a Statute, since the Commons never consented to them) 2 Hen. V. c. 7. Sometimes by their request and advice too, as 31 Hen. VIII. c. 14. 34 Hen. VIII. c. 1. 1 k 2 Ph. & Mary, c. 6. As for the Statute of 1 Eliz. c. 1. it no ways infers, that the Parliament itself cannot adjudge or determine any Ecclesiastical matters without the assent of the Clergy in the Convocation (for then they had never cast our Popery and the Pope's usurped authority which the Clergy still maintained, nor wrought any reformation of Religion in our present or former Parliaments) but only Enacts, That the High Commissioners shall adjudge nothing to be Heresy, not formerly resolved to be so (as this Act expresseth) but what the Parliament shall adjudge ●rder and determine to be Heresy by assent of the Clergy in their Convocation; from whence no argument can be deduced, but this Nonsequitur; The High Commissioners can judge no new opinion to be, nor punish it as Heresy, unless the Parliament of England first adjudge it to be Heresy with the assent of the Clergy in Convocation, by the express provision of this Act: Ergo, the Parliament can make no Ecclesiastical Laws, meddle with no Church affairs, nor determine aught to be Heresy unless the Clergy in Convocation first assent thereto. Pretty incoherent Logic, and Anti-parliamentary Divinity.  
Fourthly, that Doctor Potter himself voluntarily corrected them upon his Letter, appears not; but if he did, it was to please this Archbishop, in deleting those passages which he signified to be displeasing to him, the better to obtain the Prebendary he sued for to him in this Letter: Wherefore these purgations must rest still upon his score.  
To the Popish Alterations and Delections, under his own hand made in the SCOTTISH COMMON-PRAYER BOOK, which the Commons desired to press, he pleaded the ACT OF PACIFICATION AND OBLIVION, against the very reading of them: Whereupon they did forbear, and wave the reading of them for the present, though clean out of the ACT, alleging only, that this Plea of his was a plain confession of his Gild.  
The fifth sort of purgations 
g Page 252, 253, 254.  objected to me are those in SIR ANTHONY hungerford's Books, which DOCTOR BAAR my Chaplain would 
Obje. 5.  have expunged: Of which SIR EDWARD HUNGERFORD his Son complained to me, as he deposeth, after he had expostulated with my Chaplain, who would cross them out, or not licence the Books: Whereupon I told him, I having many other employments had trusted my CHAPLAINS with those things, which I wholly referred to them, therefore what they thought fit to leave out, you must Submit to: And thereupon would not redress his Grievance herein.  
To this I Answer, First, that if there were any Error herein, it was not mine but my Chaplains, since dead, who if he were alive, and might have been heard to speak for himself, would doubtless have given a good account and reason to your Lordships, why he thought these passages unfit to be printed. Saint Augustine saith, that oft times infinite harm did accrue to the Church, per temerarios veritatis assertatores; and every Treatise written against Papists is not so satisfactory, but that it may prove so disadvantageous to the Cause, as to be unfit to be printed: It may be these were such; however, God be thanked, the Books were printed with those passages in them, and so no harm done by my Chaplain. Secondly, for my answer to Sir Edward; it was true, I had so many public businesses then upon me, that I had no leisure to peruse Books for the Press, and thereupon referred that trust wholly to my Chaplains; therefore if they offended, they only must answer for it, not I: and should I herein control what my Chaplains had done in this kind, it would have so discouraged them, that none of them have undertaken the office of a Licenser afterwards: Besides, I should have been perpetually troubled with clamours against that which my Chaplains thought fit to be blotted out of Books tendered to them to be licenced, for them every man would have appealed from them to me in this kind, so as I should have had no quiet.  
To this was replied, First, that we have formerly proved at large, that his Chaplains errors and delinquencies in this kind are his own, because the care 
Reply.  of licensing Books was originally vested in himself, and they were but his entrusted servants, for whom he must be responsible at his peril; and the rather in this case, because he confesseth his Chaplain is dead and cannot be punished for it, who if alive, could give no reason for not licensing those Books, unless these passages against popery were expunged; but only this, that it was by his Lords own special directions, who would suffer no harsh passages against popery or Papists to pass our Presses unexpunged; as appears by those himself purged out of Doctor Sibthorps' Sermon, the Prayer for the Fast, Doctor Potter's Treatise; and that himself was every way as Popish, as good a friend to Popery as his Grace. Secondly, for Saint Augustine's saying, we approve it, confessing, that every Pamphlet weakly written against Popery is not fit to pass the Press: But this concerns not those two Treatises, written by a converted Papist of eminent rank, with excellent solidity, judgement, learning, which must not be licenced; not upon any pretext of weakness or want of solidity in them (never so much as once objected;) but only because Sir Edward Hungerford would not condescend that the forecited clauses against the Pope and Popery (some of them taken out of Popish Authors themselves) should be expunged out of his Father's Works, to martilate them. That these Books were since printed without those purgations, is no thanks to the Archbishop nor his Chaplain, who would not licence them unless first purged, and the licensing of them without such purgations by others, proves strongly, that there was no just grounds of purging them, but only ●● gratify the Pope and popery. Fourthly, we believe his answer true, that he intruded himself out of a polypragmaticall humour into so many secular employments, as he had little time to peruse Books or preach the Gospel; but this is only his crime, not his excuse: However, since he could find so much leisure upon all occasions to persecute godly Ministers, suppress Orthodox Books, Lectures, Prayers, advance Arminianism, Popery, and popish designs, he might by like reason have found out time enough to have perused these small Treatises or at least the clauses excepted against by his Chaplain upon Sir Edward Hungerford's complaint, being a Gentleman of quality and fortune. Fiftly, the latter part of his answer proves, that it was altogether bootless for any man to complain to him of his Chaplains abuses in purging out passages against Popery, and that he was resolved to hear no complaints of this kind, much less not to redress them: His reasons rendered for it are most absurd. The first is, because this would discourage his Chaplains from being Licensers: It seems by this they were so really, so realously popish, that they must not be checked or controlled in the least kind for purging out aught against Popes, Popery, Papists, for fear of discouragement, no, not by himself; or so waspish and selfwilled (like himself) that they would fling up their very Office of licensing, if they might not have their wills, to obliterate what they pleased, without any superior control: But this is but a pretence, for Doctor Bray himself rendered this as the true reason of high refusal to licence these clauses to Sir Edward; That they would offend those of the Roman Religion, against whom no harsh phrases must be used, we being now in a fair way to win them (viz. by reconciling ourselves to them, not them to us) therefore they must be either expladed, or the Book left unprinted. The second reason is yet more absurd, taken from his own case and quiet, that he should have been perpetually troubled with employments and clamours of this nature, etc. It seems it was his Chaplains constant practice by his own direction, to purge out all sharp passages against the Pope, popery, and popish Innovations out of new licenced Books, os else the reason would not hold; for did they it but rarely, not usually, he should not have been perpetually disturbed with such complaints as this of Sir Edward's: But be it so or not, yet certainly it was no more than his place and duty required, to hear and redress all just complaints of this kind against his Chaplains when they did amiss, else Authors, Stationers, Printers, might be most injuriously handled by them, without knowing where to complain or seek relief; for to whom else should they complain, but unto him, whose Chaplains they were, whose place, trust, they herein executed by his own appointment? Or who else should or durst right them herein if injured, but himself? and if it were no trouble for him to spend whole days, weeks, years, in advancing unlawful oppressive Loane, Monopolies, Projects, Impositions, Texes, to oppress the Subjects, contrary to, and inconsistent with his archiepiscopal function; with what face could he deem it any trouble or vexation to spare one hour or two each month or year in hearing, examining such just complaints against his Chaplains, when they so grossly offended? This answer therefore plainly remonstrates, that he was inflexibly resolved his Chaplains should purge out all notable passages against the Pope, Popery, and popish errors, no doubt by his own special direction given to them: Therefore let who would complain thereof, he must go without redress, and submit to his Chaplains pleasure, else his whole Volume must go unlicensed, be it never so useful, so necessary for our Religions just defence; which manifests the transcendent height of his and his Chaplains resolutions, their arbitrary, uncontrollable proceedings to set up popery without opposition, by these Purgations.  
The fixed purged Book is Doctor Featlies' Sermons, ordered by my command (after they were printed by an ancient Licence) to be carried to my Chaplain Doctor 
Obje. 6. Here p. 108. 254. 269. 270  Bray, who gelded out of them divers of the smartest and most masculine passages against Popery, Arminianism, toleration of Papists, Priests, Jesuits, and a passage against Adoration of Images by Papists, taken out of the very Homily against the peril of Idolatry; whereof he complained to Sir Edmond Soot, desiring him to acquaint me with it; who told him, he conceived it would be in vain, because he thought my Chaplain had directions from me for what he did, and that I would not alter any thing in this kind done by my Chaplains.  
To this I answer: First, that though it be the place and office of the Archbishop of Canterbury to have a care what Books are Licenced, yet Doctor Featly himself 
Answer.  (who hath been a Chaplain and Licenser of Books under my Predecessor) can attest, that the Archbishop himself did seldom or never use to peruse or licence Books in person, but only by his Chaplains. Secondly, these purgations were made by my Chaplain, who is dead and cannot answer for himself; not by me: and Doctor Featly never complained to me of them; neither did Sir Edmond Scot ever acquaint me with any complaint the Doctor made to him about it. Thirdly, though some few smart Passages of this kind are expunged, mitigated, and left out; yet there are in his Sermons, yea in those very Pages complained of, many sharp passages against Popery left in (two or three whereof he read) as one against Prayer to Saints, p. 787. where he compares the Papists with the Baalists, p. 808. where he avers, that the Pope is Antichrist; and p. 810. where he calls the Pope, the whore of Babylon. Therefore these could not be thought to be crossed out in favour of Papists and Popery, but because the expressions in them were such as might give just occasion of distaste. Fourthly, I shall by your Lordship's favour demand of Doctor Featly himself two questions, and desire his answer to them. First, Whether when he was a Licenser in my Predecessors time, it was not usual for his Chaplains to qualify or raze out some unfitting expressions when they saw cause, out of Books tendered to them to licence? and whether they were not liable to censure, if any such escaped them, upon complaint? Secondly, Whether himself, since the sitting of this Parliament, hath not written a Book, afterwards licenced? and whether the Licenser did not alter and blot something out of it? what was it, and who did it?  
To which sudden questions the Doctor being commanded by the Lords to give an answer; replied to the first Question; That he and his fellow-Licensers did sometimes use to qualify or obliterate some passages savouring of Puritanisme, or in favour of it, (especially after the burning of Doctor Mockets Book, for which the Licenser was reprehended) and that himself was once questioned before King James for a Book licenced, about a passage concerning the calling of the Jews, and for Master elton's Book upon the Commandments, savouring of Puritanisme; but he never knew in his time of any Passages against the Papists, Popery, Arminianism, or the like, expunged out by Archbishop Abbot, or his Chaplains; nor any one questioned for licensing any such, but rather encouraged, till of late times. To the second, he confessed that he and Master Rouse did jointly write and publish a Book since this Parliament, entitled Vertumnus Romanus, and that Master Rouse caused him to strike out a Passage in it that was somewhat sharp against the Separatists, which he did at his desire. Whereupon the Archbishop urged, that then he hoped his Chaplains might have the same liberty to cross what they thought fitting out of the Books they licenced, though it were against Popery.  
To this was answered: First, that by Queen Elizabeth's Injunctions, Numb. 51. The Archbishops of Canterbury, York & Bishop of London themselves (not their Chaplains) 
Reply.  are appointed to Licence Books, and trusted with this charge: which they personally performed, as appears by sundry Entries of Books licenced by them in the Stationer's Register of Entries: And why their Successors in these days should not personally licence Books and discharge this trust, as well as their Predecessors, making 〈◊〉 of their Chaplains only for their assistance, to report the substance of the 〈◊〉 unprinted to them, no reason can be given, but either their carelessness, 〈◊〉, or overmuch intermeddling with secular affairs, no ways concerning or beseeming them. Secondly, that his Chaplain made these Purgations, not himself, is no excuse, since he did it by his special command and direction, as Sir Edmond Scots words, and Doctor Featlies' testimony evidence. Thirdly, his Chaplains death is no excuse of his own guilt. That Doctor Featly complained not to him of these Purgations, is no excuse; for if he had, Sir Edward hungerford's example, his own answer to him then, his present expressions at the Bar now, and Sir Edmond Scots words to Doctor Featly clearly prove, it had been bootless and he remediless; Legem sibi dixerat ipse, he was resolved to admit and redress no complaints of this nature against his Chaplains. Fourthly, the permitting of some Passages against Popery to stand in the Doctor's Sermon, is an aggravation of his Chaplains crime in purging out others of the same nature; for why should not all stand as well as some, especially that against Popish worshipping of Images taken verbatim out of our Homilies there quoted, and the very words of the Scriptuze itself against conniving at Popish Seducers to Idolatry? Indeed those that remained are more general; these obliterated more particular, sharp, piercing, and more concerned our present times, practices; therefore less reason to be expunged. Fiftly, these expunctions out of the Doctor's Sermons were so many that the Printer was enforced to new print some 16. or 18. sheets in folio, to his great prejudice. That those Passages he citys escaped their purgation, was because the Book being large, they passed undiscerned till after its publication, else doubtless the Archbishop and his Chaplains would have crossed them out in Doctor Featlies' Sermons, as well as in Doctor Sibthorps', or in Doctor Potters, Bishop Hals own Book, Doctor Jones and Doctor Clerk; and not have permitted his Brother pontiff of Rome, to be styled Antichrist, and the whore of Rome, and his Priests compared unto Baalists. Sixtly, Doctor Featlies' testimony is a very strong evidence against the Archbishop; for before his time, there were never any such Purgations made, but only of Passages in favour of Puritanisme, nor any Books questioned, or Passages deleted that were against the Pope, Popery, Arminianism, Jesuits, Seminary Priests, or Papists, which the Archbishop and his Chaplains first introduced. As for his Vertumnus Romanus, being jointly written by Master Rowse and himself; it was just that Master Rowse should have liberty to cross out by the Doctor's consent any passage he disliked, and the Doctor consented to have this deleted; this Passage therefore not being obliterated by any Licenser, but by the Authors themselves by joint consent, and being not against Popery or Papists, but Separatists only (who profess the same Doctrine with us, and were then ready to join with us in one way of Worship, of Government) is no extenuation or justification of his and his Chaplains purging this Doctor's Book so grossly as they did of Passages against the Pope, Popery and Arminianism.  
The next Purgations 
i Here p. 254. 255.  objected, were made in Doctor Clerks, Doctor Jones, and Master 
Obje. 7.  Wards Books, by Doctor Heywood, Doctor Baker, Doctor Weeks.  
To this I answer: First, that there are divers sharp Passages yet remaining in Doctor Clerk's Sermons against Papists: that they were licenced part of them by 
Answer.  Doctor Weeks (none of mine but the Bishop of London's household Chaplain) and part of them by Doctor Heywood my Chaplain: That Master White distinguished not what Sermons were Licenced by the one, what by the other. Besides, Master White is but a single witness. Secondly, Doctor Jones his Commentary on the Hebrews was licenced and purged by Doctor Baker, the Bishop of London's Chaplain, and Master Wards Book by Doctor Weeks, not by me or my Chaplains; therefore they concern me not.  
To this was replied: First, that the most pungent and pregnant Passages in Doctor Clerk's Sermons against the Pope's Authority, tyranny, pride, Jesuits, 
Reply.  Priests, Papists, Arminians, Arminianism, Popery and Popish errors, are 〈◊〉 tally wiped out by the Licensers, and very few such escaped their sponge 〈…〉 leaving therefore of a few inconfiderable Passages against them unexpung●●● 〈…〉 no more excuse the obliterating of the rest; then a thief's leaving of a true man's clothes on his back, or sparing his life, will justify or extenuate the taking away of his purse, or the leaving a few Cottages standing excuse the burning of a whole City besides. That Doctor Weeks and Doctor Heywood joined in expunging these Sermons, proves their confederacy only, not lessens but aggravates their iniquity. As for Doctor Weeks he was his own Chaplain as well as the Bishop of London's, as appears by his own hand and Diary; therefore he must answer for his misdemeanours in this kind, for purging both Doctor Clorkes Sermons and Master Wards Commentary: For Doctor Baker, he was his own great favourite, advanced by him to a Prebendary, as appears by the Docquet Book; Therefore his Index Expurgatorius on Doctor Jones his Commentary (proceeding doubtless from this Archbishop's antecedent directions) must remain upon his score, notwithstanding all his shifting evasions. To the particular passages purgged out of these Authors, he returned no answer at all; only by these his several answers to these Purgations, all the world may clearly discover his shameless impudence and Popery in justifying them, his brainsick folly in his extenuations of them, his palpable Romanizing in practising many of them himself, and the whole weight of all the Branches in this charge falling heavily upon him, notwithstanding all his shifts to ward them off.  
The twelfth charge 
k Page 349.  objected against me is, my connivance at the importation of popish Books, and restoring them to the owners, when seized by the Customers 
Object. 12.  and Searchers, contrary to the Statute of 3. Jacobi e. 5.  
To this I answer, I never connived at their importation, and that the restoring of them when seized, was not by any direction of mine, but by order of the High 
Answer.  Commission Court.  
To which was replied, First, that he doth not so much as once allege, he ever gave any order for seizing any Popish Books imported, whereas the Customers, 
Reply.  Searchers, Pursivants, and other Officers had strict Warrants and special Commands from him to seize all imported Bibles with Notes, with all Books savouring any way of Puritanisme, as he deemed it, or tending against Arminianism and popish Innovations. Secondly, he confesseth, that popish Books when seized, were usually restored by order of the High Commission Court to the owners, contrary to the Statute, whereas that Court never restored any Bibles with Notes, or Books against Arminianism or popish Innovations seized by their order, but burned them privately, or otherwise destroyed them. Thirdly, he proves not that any of them were restored by Order of Court, whereas Egerton swears, that Mottershead averred, they were restored by the Archbishops own order, without the Courts: But be it by order of Court, yet his crime is still the same, since himself sat Precedent and chief Controller in the High Commission, and consented to these Orders, if not commanded them to be made; whereas in duty he should have crossed them; that Court not daring to make any such Orders of Restitution without his consent, who had such an overruling power in it.  
The thirteenth particular 
l Here page 349 to 354.  objected against me is, my advancing of Arminians and Clergymen superstitiously and popishly affected, to Bishoprics, Deaneries, Headships 
Object. 13.  of Houses, Prebendaries, and all other Ecclesiastical preferments, yea Chaplainships, not only about myself, but about his Majesty, and the Prince: with my encroachments herein upon the Lord Keeper, the Lord High Chamberlain, Master of the Court of Wards and Liveries; and my disgrace, persecuting godly Orthodox Ministers, and keeping them from preferment, for opposing Arminianism, popery and popish Innovations; of both which they have given sundry particular instances, to the chief whereof I shall return such answers as I am ●ble in due place.  
〈◊〉 this I shall answer something in general, First, that to my remembrance 
Answer.  〈◊〉 preferred no such persons to Bishoprics, or any Ecclesiastical livings and preferments; secondly, if any of those preferred by me were such at the time of their preferments, it was unknown to me; and if they turned such afterwards, I could neither foresee nor prevent it: Thirdly, on the contrary, I have preferred divers worthy orthodox Ministers, free from all exceptions; as Master Taylor of Clapham, now one of the Assembly, Master John Downham, Bishop Hall, and sundry others.  
To which was replied, First, that we had proved the generality of those he preferred, to be addicted, inclined to Arminianism, Popery, or both, and so 
Reply.  known to be when he advanced them, no doubt to himself better than others, and this their inclination was one chief cause of their preferment. Secondly, that his preferment of Master John Downham and Master Taylor, orthodox men, to petty Benefices, and no higher preferments, was but a mere stale to blind some people's eyes, or stop their mouths, for his advancing of so many rotten, corrupt, popish Clergymen to Bishoprics, Deaneries, Prebendaries, Archdeaconries, Mastership's of Colleges, and the fattest Benefices; but no justification nor extenuation of his preferring of so many such. Thirdly, for his advancement of Bishop Hall (viz. from one Bishopric to another) it is yet a mere non liquet to us, only averred not proved by himself; but if true, it was rather to corrupt and draw him over to his party, then prefer him for his own or the Church's benefit; and how that worthy Prelate hath degenerated, declined since, in case of Episcopacy, the Scottish Wars, the new Canons, the Et cetera Oath, popish Ceremonies, Innovations of all sorts, and pressing the book of Sports upon the Lord's day, we have already manifested by his own Letters in part, and the residue is so experimentally known to most of his Diocese, that it needs no proof. However, his preferring of above twelve Judas-Bishops to one true Apostle, is a grand disservice to our Church, our Religion, and no justification nor extenuation of his offence therein.  
For particulars, the 
m Here page 250 to 256.  first thing I am charged with, is for advancing Master Montague, Doctor Manwaring, Bishop Neale, Bishop Wren, Doctor Lindsey, and 
Obje. 1.  others, to Bishoprics, men publicly complained against, one of them censured in Parliament, and disabled from all preferments in our Church, which was proved by the Docquet Books.  
To this I answer, First, that Master Montague was not preferred by me to any Bishopric, neither is the Docquet Book any good proof thereof, but he was 
Answ.  preferred to it by Sir Dudley Carltons' means; true it is, I was at his consecration, but that was by command, and I could not refuse or resist it: Besides, he was a great Scholar, therefore thought worthy of preferment by the King. Secondly, for Doctor Manwaring, I did not prefer him, but it was his Majesty's pleasure to bestow a Deanary, and after that a Bishopric on him in regard of his sufferings for his service, notwithstanding his sentence, and he commanded me to consecrate him, which command I had no power to withstand or oppose, being bound by Law and the duty of my Place to obey it. Thirdly, for Bishop Neale he was a worthy man, free from Popery and Arminianism, who in King James his Reign, before his preferment to Winchester and York had been preferred to sundry Dignities, Bishoprics, and was in office and good esteem at Court, both with King James and King Charles. Fourthly, For Bishop Wren, when I first preferred him, he was a worthy man, who waited upon his Majesty when he was in Spain, and did good service there; if he hath misdemeaned himself since, it is his own fault, not mine, he is still alive, and must answer for himself, to the charge and impeachment exhibited against him. Fiftly, Doctor Lindsey was a very great Scholar, who deserved well, neither did I know him to be an Arminian; 'tis true, he was preferred to two Bishoprics successively, but it was by Bishop Neale, whose Chaplain he was, not by me; there is no Oath nor clea●● evidence it was by my means, the Docquet book being no sufficient 〈…〉 for it mentioned only the King's pleasure and order for it, signified by 〈…〉 Signet to me, as a servant, but not that I was the author of his preferments; the King may signify his pleasure to the Signet Office by whom he pleaseth; as for Master Smarts testimony of him, there were some quarrels and differences at Durham, between Master Smart and him, which may cause him to speak the worse of him: Master Walker saith only, he was reputed a great Arminian, which is no Heresy. Sixtly, however these were affected, yet none can charge me with any Popery or Arminianism.  
To this was replied, First, that we have as clearly proved as the Sun at noon day, that Montague was protected, advanced by him, and that in contempt of 
Reply.  the Parliament, by his own Diary, the Docquet Book, Bishop Mountagues own Letter of thanks to him for his favour and preferments, which he hath no way answered; as for his preferment, that it was by Sir Dudley Carltons' means, it is but a bare surmise of his own, without proof or colour; and for his presence at his consecration, it was merely voluntary to countenance him, not by command for aught appears. Secondly, it appears most clearly by the Evidence given, that Doctor Manwaring was advanced both to his Deanary and Bishopric by his means & recommendations alone, for the disservice he had done the Kingdom by those Sermons for which he was justly sentenced in Parliament, and the ill offices he had since done our Church, by introducing Stone-Altars, Copes, with other Popish Relics, Ceremonies thereinto; that he was thus advanced and consecrated a Bishop by him in direct affront of the Parliaments censure, disabling him from all future preferments, we have fully proved: And whereas he lays the Odium of his preferments only upon the King to excuse himself, it is but his own bare allegation, without any shadow of proof, and that in his own case, for his own defence, therefore not to be credited: But admit it true, yet since himself was present at his censure in the Lord's House, upon the Commons impeachment of him, recorded it in his Diary, and was accused for having a finger in his Sermons, and licensing them for the Press, it was his duty to have acquainted his Majesty with, and minded him of this his censure, disabling him for ever from all such preferments in our Church, to have opposed his preferment, and withstood his consecration and Mountagues too; the rather, because every man before any Bishop's consecration, hath free liberty to put in any just exceptions against him, there being a public Instrument solemnly posted up in the Arches at Bow, before every Bishop's consecration (as a necessary formality) giving public notice, That such a one is to be consecrated the Bishop of such a Diocese such a day, and signifying, that if any person can take any just exceptions against him, and show good cause why he should not be consecrated, he shall be heard. In regard whereof, this Archbishop ex Officio, might, yea ought to have showed the Lords public censure of Manwaring, as a just legal Plea, why he should not be consecrated a Bishop (as Master Jones the Printer did in a legal way object Bishop Mountagues Popish and Arminian Books, with the proceedings pending against him in Parliament for the same, is a just cause why he should not be made a Bishop, yet he could not be heard nor prevail therein:) therefore the neglect of this his trust, duty, contrary to Law, and his recommending, consecrating him to be a Bishop, in affront of the Parliaments Judgement which disabled him, must needs be a transcendent crime, no ways mitigated, but aggravated, by his false disloyal excuses. Thirdly, for Bishop Neale, he was ever reputed a Popish and Arminian Prelate, a persecutor of all orthodox, godly Ministers, a preferrer of popish Arminian Clergymen, making choice of such for his Chaplains, for such a one was he accused to his Majesty by the House of Commons in their Remonstrance Anno 1628. and complained of in sundry Parliaments before his advancement to Winchester or York: For his pretended worth, all the Court knew very well he had little worth or learning in him, being unable to preach, write, dispute, not preaching once in a dozen years or more: For his preferments and Court-offices, they were gained, maintained by flattery, simony, and his base temporising servility, he serving as a ready Instrument upon all occasions to introduce anypopish Innovasions in the Church, and set on foot any oppressing projects in the State: Therefore his preferment of such an ill Instrument (who first advanced and brought this Arch-Prelat into favour at Court) is no ways excusable. Fourthly, Doctor Wren was before his advancement to a Bishopric, a professed Arminian, a superstitious, popish, dissolute, impious, corrupt Clergyman, and so reputed by all; therefore a fit Chaplain to promote the Spanish Match and Design, to seduce his Majesty, when in Spain, from our Religion; and his tyrannical, superstitious, popish proceedings since he was made Bishop, have more fully discovered what he was before: All or most of which being in pursuance of the Archbishop's Instructions, Injunctions to him (as his Annual Account of his proceedings to him evidence) himself who promoted him and them, must be more guilty of, and responsible for them, than Wren himself, who yet may suffer for them in due time. Fiftly, Doctor Linseys' scholarship is not in question, but his Arminian, popish inclination and opinions, which were so much the more dangerous, by reason of his great reputed learning and scholarship; the greatest Scholars, if unsound, being the most pernicious seducers, and unfittest to be preferred of all others: That he was promoted by Bishop Neales' means, is a bare allegation of his own without proof; that himself preferred him is clear by the Docquet Book; how much he was tainted with Popery and Arminianism, Master Smart and Master Walker have deposed upon Oath, and his presumption in bringing Sancta Clara to him, even when he was about to publish his Book, to acquaint him with his person and design of reconciling us thereby to the Church of Rome, (which himself records under his own hand) is a sufficient confirmation of their testimony and his intimacy with him, after which he yet preferred him; For Master Smarts quarrel with him at Durham, it was only for his Arminianism, popish Tenets, and Innovations there broached, introduced, and so his testimony the more credible, he then complaining against him in Parliament for it; for the Docquet Book, it is not simply, that the King signified his pleasure by this Archbishops for Doctor Linseys', and those others preferments, but that it was by Order from the Archbishop of Canterbury, therefore no doubt by his procurement, consent and approbation, who had engrossed the sole disposal of all preferments Ecclesiastical. Sixtly, to that he objects, that however these were affected, yet none can object any Arminianism or Popery to him: We reply, that his constant advancing and favouring of such persons, is a very strong evidence of his inclination to both; and our evidence already produced to prove it, is so full, that it unavoidably manifests him guilty in the highest Degree of both. Finally, he gives no answer to the other popish and Arminian Bishops preferments by himself, and so confesseth it.  
The second thing I am 
n Here p. 350.  charged with, is the preferring of Doctor Potter and 
Obje. 2.  Doctor Jackson, both Arminians, and Popish Doctor Cousins to Deaneries.  
I answer, First, that Doctor Potter was a learned man, a there was no proof 
Answer.  he is an Arminian, but by hear-say. Secondly, for Doctor Cousins, I named four to the King for the Deanary of Peterborough, whereof he was one, and the King pitched upon him by reason of his poverty and losses by the Scots. Thirdly, for Doctor Jackson, he was a learned man and honest, for which cause I did prefer him.  
To which was replied, First, that we proved directly Doctor Potter was a professed Arminian, by Doctor Featlies' testimony, and so known, reputed to be by all 
Reply.  in the University of Oxford, so as none can deny it; yea he preferred him as he was thus inclined, not as a learned man; his learning making him only capable of doing more mischief in propagating his Arminian errors. Secondly, that he recommended Doctor Cousins to the King, and th' Deanary, is clear by the Docquet Book and his own confession; that he put any other in competition with him▪ Is uncertain: Aowever, he carried the Deanary by his recommendation; and for him to advance a person so popish, so supersttitious, so infamous, so oft complained against in Parliament for popery, as this Doctor was, who had done so much mischief in our Church, upon any pretext, was, no doubt, a grand offence. Thirdly, Doctor jackson's civil conversation and learning, made his errors and preferment more dangerous, more pernicious; his Arminian errors, not his Learning or Honesty being the ground of his advancement to this dignity, and of those other Deans preferments, to which he hath given no answer.  
The third thing 
o Here p. 336. 337. Answ.  objected against me, is my encroachment upon the Lord Chamberlains Office, and preferring Popish and Arminian Chaplains in ordinary 
Object. 3.  to the King and Prince.  
For this, I deny I did ever encroach upon the Lord Chamberlains Office, or that I preferred any such Chaplains in ordinary to the King or Prince, neither is there any proof that they were preferred by me; as for Doctor Heylin he was preferred by the Earl of Danby, Doctor Cousins by the Archbishop of York, Doctor Baker by the Bishop of London, Doctor Pocklington and the rest, by I know not whom; as for Doctor Weeks he was none of my Chaplain, but the Bishop of London's, and by him preferred.  
To which was replied, First, that Master Oldsworth expressly deposed, and the Earl of Pembroke himself averred the contrary, that he encroached on the Lord 
Reply.  Chamberlains Office, and preferred these Chaplains to the King. Secondly, that many of them were his own Chaplains, therefore doubtless specially recommended to the King by himself, and no other. Thirdly, the King entrusting him with all Ecclesiastical affairs and preferments, no man else but himself could prefer any to be Chaplains to the King, but by his approbation or assistance first obtained; yea, no other person durst encroach upon the Lord Chamberlains Office in this kind but he. Fourthly, we shall prove Doctor Weeks to be his own Chaplain, by a Catalogue of his Chaplains, written with his own hand, affixed to the end of his Diary, which was produced and read; in which Catalogue Doctor Weeks his name was found Registered among others of his Chaplains; therefore his impudence and falsehood in denying it, was most intolerable: Hereupon the Archbishop being so confounded, that he could not deny it; confessed he was his Chaplain, but he had quite forgotten it, by reason he lived at London-house, and was that Bishop's household Chaplain, which the Commons Counsel said, was a very poor excuse for so palpable, so gross an untruth, averred with so much confidence.  
The fourth thing 
p Here p. 359.  objected against me is, my preferring of Arminians, and persons popishly affected, in the Universities; as Doctor Jackson and others in 
Obje. 4.  Oxford, Doctor Martin in Cambridge, and Master Chapple in Ireland.  
I answer; First, that Doctor Jackson was a learned man, and honest, and for aught I know orthodox. Secondly, Doctor Martin was my household Chaplain 
Answer,  for a time, but not known to me to be an Arminian. Thirdly, Master Chapple had a great name in the University of Cambridge for a great Scholar, which made me prefer him; what he did maintain in Ireland is but by hear-say, since I preferred him, and there was no complaint ever made to me against him, by Doctor Hoyle or any other.  
To which was replied; First, that he answered not to the main charge, against him, in making ill Vice-Chancellours as well as Heads of houses in Oxford: 
Reply.  To that to which he offers an answer, we give this Reply; that Doctor Jackson was a professed Arminian, though learned and honest, therefore no fit man to be Precedent of so famous a College as Corpus Christi. Secondly, that Doctor Martin was a professed Arminian, and declared himself so by licensing Arminian Books, and maintaining Arminian errors in his Sermon at Pauls-Crosse when he was his own household Chaplain; all which was known and complained of to himself; therefore unfit to be made Master of a College in Cambridge, or any other of his strain, to which he gives no answer. Thirdly, that Master Chapple had a great name in the University of Cambridge and in London is true, but it was only for a most dangerous Arminian, who leavened the whole College wherein he lived, and many of the University with his pestilent errors; therefore a most unfitting man for him to make Provost and chief Governor of the University and College in Dublin, where Doctor Hoyle expressly deposeth, that he broached not only Arminian, but dangerous Popish Errors, of which it was in vain to complain to the Archbishop, who advanced and countenanced him herein.  
The fifth 
q Pa. 359, 360  objection is, my encroachment upon the Lord Keepers and Master of the Wards Rights, of presenting to the Kings livings, with my preferment of 
Object. 5.  divers Arminians, and persons popishly affected to Prebendaries and Benefices of best value; as Doctor Heylin, Doctor Weeks, Doctor Baker, Doctor Bray, Doctor Heywood, and others.  
To this I answer; First, that I encroached not upon either of their rights: True it is, there being a difference between the Lord Keeper Coventry and the Lord 
Answer.  Cottington, Master of the Court of Wards, about the presentation towards livings in the King's gift; I took occasion thereupon to inform his Majesty, that till the controversy were decided between them, he might do well to dispose of these livings himself, for the encouragement and reward of such young Scholars that went to Sea as Chaplains in his Ships, who had nothing to live on after their return from Sea, till they went forth again; which motion the King approving of very well, committed the disposing of these livings accordingly to my charge, without my desire or suit. Secondly, I disposed of livings to divers good and orthodox men, as to Doctor Jackson of Canterbury, and others, as well as to the persons objected, who were not all preferred by me; for Doctor Heylin was promoted to his livings by the Earl of Danby, Doctor Baker and Doctor Weeks were preferred by the Bishop of London.  
To which was replied; First, that most of the living belonging to the Lord Keeper, and Master of the Wards, were bestowed by him, of which both of them oft 
Reply.  complained; therefore he encroached upon both, which none of his Predecessors did: For those belonging to the Mastership of the Wards, he confesseth he disposed of them by the King's appointment, but that it was upon the pretended occasion, without his seeking or desire (though occasioned only his motion) we know not how to credit his bare word, without better evidence, who hath had the impudence to deny his own hand-writing very often since his Trial, and afterwards been enforced to confess it. Secondly, his collation of Livings upon orthodox good men are so few, that he names but one [Doctor Jackson of Canterbury] and that when he had so far prevailed upon his weakness, by a new Cathedral Statute and Oath, as to induce him to Bow to the Altar, etc. as frequently as other prebend's (which he hath deposed) to his great shame, and regreet since; this one Swallow therefore will prove no Spring, no proof of his ordinary preferring orthodox godly men to livings, which he commonly bestowed on the most rotten Arminians and popish Clergymen he could cull out. Thirdly, the Docquet Book is express, that Doctor Heylin was promoted to his livings and Prebendary by himself, not by the Earl; that Doctor Baker and Weeks too were preferred by him, not by the Bishop of London; and Weeks being his own Chaplain, and Baker made a Prebend of Canterbury (where no man durst interpose but he) no doubt they were both preferred by him, as the DOCQUET witnesseth on Record, against his impudent Denial, without other proof or truth.  
The fixed Objection is, that I usurped to me the conferring of most Bishoprics and Ecclesiastical preferments in Ireland. 
Objection 6.   
I answer; first, that I preferred none there, but at the request of the Primate of Armagh, and others of that Kingdom, who first recommended them to me 
Answ.  by their Letters. Secondly, that I was a means, at their request, to recover the Patrimony of the Churches in that Kingdom, which had been long defrauded of it; to restore Impropriations, and increase the Revenues of Bishoprics and Church-livings there, for the encouragement of Learning, and better maintenance of Preaching; in which regard, they were desirous I should be acquainted with the persons they thought meet to have recommended to them. This appears by the substance of most of the Letters that passed between the Lord Primate and other Bishops of Ireland and me.  
To which was replied: First, that we instanced in his bestowing Bishoprics, Deaneries and other Church-preferments in Ireland, only to demonstrate the 
Reply.  Papal usurpation, and patriarchical Jurisdiction he there encroached even whiles he was Bishop of London; and to evidence his power in disposing of all Ecclesiastical preferments then at home, since he disposed of these in Ireland, where he had no Episcopal or archiepiscopal Jurisdiction. Secondly, that most of those he there preferred, were never recommended from thence, though some of them perchance were. Thirdly, that although the recovery of the usurped depopulated Patrimony of that Church in Ireland was a commendable work, if done in a Legal way; yet to recover it, per fas & nefas, as he did it, by the mere arbitrary power of the Lord Deputy & Council Table there, by oppressing, ruining, dispossessing men of what they had lawfully purchased against their wills, without any consideration or legal proceeding, was a most unjust and wicked act. Fourthly, justly to recover and get in Impropriations to maintain Preaching, was a very good work; had this been his end; but certainly this was but a mere pretence; for would he, think you, set up sincere Preaching in Ireland; who suppressed it all he could in England? Would he who subverted the Feoffees for purchasing in Impropriations to the Church, to support Preaching and Preaching Ministers in England, recover and get in Impropriations to the Church in Ireland, to support Preaching and Preaching Ministers there? No verily: He did it only to maintain the Pomp, Power, Pride, State of the Prelates and Clergy there; as he did in England; not to maintain, or set up godly Preaching Ministers, which he both here and there suppressed all he could.  
The fourteenth thing objected against me is, my prosecution and severe proceedings 
Obje. 14.  against godly Ministers, for Preaching against Arminianism, Popery, and its dangerous increase among us; as namely against Master Samuel Ward, Master Chauncy and Master Bernard.  
To this I answer; first, that these persons Censures were the Act of the whole 
Answer.  High-Commission (which is but one body aggregate, for whose Act no one particular man is liable to be questioned, but the whole Court;) not mine alone (as an Act of Parliament is the Act of both Houses, not of any particular Member) who gave my voice always last, or last but one; and so could not sway the Court with my opinion, not known to the Court till I delivered it, after all had declared theirs. Secondly, that the Act of Parliament which lately abolished the Star-chamber and High-Commission hath no retrospect to nullify the Sentences given in them, but admits them good and valid in Law, not subjecting the Judges who gave them to any punishment. Thirdly, their Sentences appeared to me to be just, upon just grounds; and admit the Sentences or Proceedings unjust, yet it is but a misdemenour in others of the Commissioners that gave them; therefore no Treason in me. Fourthly, the Passages and Sermons for which they were Sentenced were, partly Schismatical against the laudable Ceremonies of the Church and the King's Declaration; partly Seditious, to infuse fears and jealousies of the increase of Popery into the people's minds, and casting aspersions upon the Governors of the Church; For Master Bernard's prosecution it was upon the Complaint of Doctor Cumber, Vicechancellor 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 consciousness of guilt or of a panic fear, before they were questioned or pursued.  
To this was replied; first, that we 
t Exod, 23. 2.  must not follow a multitude to do evil; and 
Reply.  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; 
v Psal. 94. 20. to 24.  framing of mischief by a Law, and making the very throne of Justice, a throne of wickedness: Yea, since the injustice of the whole Court flows 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 join in a Treason, Felony, or Trespass, 
x See Stanfords Pleas, l. 1. c. 44. 45.  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 Precedent 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 himself, 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 himself 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 Seal; an Act of the whole Corporation; yet they were there Sentenced for it in their natural 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 illegal Judgement or proceedings of the Court, which would be the very bane of public Justice, and encourage ill Judges to do what they list. Secondly, the objected Act of Parliament leaves the Judgements 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 Judgement be unjust, it leaves both them and the Judges, as far forth liable to examination, repeal, censure, as formerly; as appears 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 only 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 practices to subvert Religion, Laws, Liberties, introduce popery & an arbitrary tyrannical 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 increase of popery, Arminianism, and undermining of our Religion, which all now visibly discern, but few then observed; and to ruin 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 profess, was a most unjust and monstrous misdemeanour, especially in an Arch-prelat, who should have encouraged, rewarded, advanced them for this their faithfulness: as for the aspersions pretended to be cast upon the Governors of the Church therein, they were in truth mere general censures, without particularising of such who justly deserved them: And it is no calumny, but a necessary duty for Ministers to tell negligent or unfaithful 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 only 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 therefore 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 threatened with ruin 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 Laws and their consciences too: This charge therefore still rests entirely upon him, notwithstanding his evasions.  
The fifteenth charge objected against me is, my endeavours, practices, proceedings to suppress preaching, Lecturers, Lectures on lords-days and weekdays; 
Object. 15.  and that first, by a paper of Considerations which I tendered 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 own Diocese of London, and in other Dioceses, especially by Bishop Montague, Bishop Wren, and Bishop Peice; as appears by their Articles and proceedings. Thirdly: order for Combination Lectures. Fourthly, the King's 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, alleged to be my act and project.  
To this I answer; first, that these Considerations were originally drawn by Bishop Harsnet, not me, who only 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 Predecessor in the King's name to be put in execution in my Diocese; 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 suppress 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 people's affections from their Minister's person, Ministry, and raising divers Schisms, to the disturbance of the Church's peace. As for the Articles, Proceedings and Misdemeanours of Bishop Wren, Bishop Montague 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 only to bring men to conformity. Fourthly, the King's Letter, that none should be made without a Title, was to prevent unworthy Ordinations, agreeable to ancient Canons, and no harm therein. Fiftly, for Master Leigh, I received many complaints against him, that he was a schismatical & seditious person, whereupon I writ thus to my Vicar general; 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 nonconformity; 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 engross most Ecclesiastical preferments into their own hands, which I conceiving to be true in itself, and that it would prove mischievous to the Church, did thereupon by the King's command, cause an Information to be exhibited against them, in a legal way, in the Exchequer; where upon a full and fair hearing, they were suppressed, not by me, but by the Judges of that Court, who gave sentence against them; which sentence was either legal or illegal, just or unjust; if just and legal, 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 illegal and unjust, the Judges who gave the sentence must answer for it, not I, who prosecuted them only in a legal way, and left them to judge according to Law and Justice: Besides, some of the profits of the purchased impropriations, were bestowed towards the maintenance 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 concerns not me, he spoke 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 only check him for his forwardness in this work, which I conceived would prove mischievous to the Church.  
To which was replied; First, that the original draught of these Considerations was produced under his own hand; that it was but a transcript out of Bishop 
Reply.  Harsnets' Copy, the original Author of them, is but his own bare surmise, without any proof or colour: But admit Harsnet first contrived them, yet he was the only man that presented them to the King, and caused them to be put in execution, to the suppression of Lecturers, Lectures, preaching; therefore the mischief 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 himself 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 own Diocese of London, that he suppressed many Lectures and Lecturers by colour of them; yea, such was his activity in their original contrivance and subsequent execution, that the Dean 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 Archbishop's remissness in seeing them duly executed in such sort as they desired, as we have fully manifested: Therefore all the mischief in suppressing of Lectures and preaching, by means or colour of them, must light upon his head, the original contriver and chief 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 annual account to him in writing, found in his Study under their own 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 suppress or make them merely superstitious or ceremonial useless 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 Lamb his creature, and no Bishops durst to have made or enjoined them without his previous approbation or direction; therefore he must bear the blame and guilt of them. Fourthly, for the King's Letter touching Ordination of Ministers, we have proved it to be his own (the Original thereof being penned, corrected by himself) not the Kings, whom he overreached, abused in it: For though the pretence and letter of it seemed very fair and necessary, yet the intention and execution of it by the Archbishop, was most impious, detestable, to suppress Lecturers, Lectures, Preaching, and deter all pious, conscientious Scholars from the Ministry, 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 schismatical, nor yet Master Randall, they being known to be orthodox and conformable: The only crime they were guilty of was, that they were diligent, painful 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 obtain any licence to Lecture there, etc. for the 
See here p. 381.  Church hath not need of such men: And Master Randall fault was only this, that he preached long Sermons on Sundays 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 people's souls, approved generally by the worst of men and Bishops; that the overthrow of it was his own act and design, we have undeniably proved it by his own DIARY, and sundry witnesses from his own mouth; that any ever complained to him thereof as dangerous to the Church, is but his own bare allegation, void of truth; he naming neither the persons complaining, nor the time of their complaint: That it would introduce a Ministry independent on the Bishops, is a false surmise, since none were recommended to officiate or preach at any of the purchased Impropriations, but by special licence of the Bishops in whose they were, and none were presented to them but conformable men, free from all just exceptions, & if he could justly except against aught in their proceedings, Master White deposeth, he offered that he himself should rectify it, so as the work might proceed; but this would not content him, but they must be suppressed and criminally proceeded against: That he did it in a legal way, is no justification nor excuse, since those who work and accomplish mischief by colour of Law, are worse than open Tyrants: For the sentence, no doubt it was most unjust, and so the Earl of Dorset, who was present at it, told the King himself, affirming the buying in of Impropriations to be the best work that ever was set on foot, for the Churches good; his own beging the Impropriations in Ireland from the Crown, for the pretended good of the Church, proves it infallibly against himself: But that the Judges only must answer for this unjust sentence, not he, is a mere Nonsequitur; because the Law resolves, that Plus peccat Author quam Actor; and the Judges had never given such an unjust sentence in this cause, had not he by his violence, power, fraud, interressing the King himself against the Feoffees, overawed, swayed the Judges to swarve from the rules of Piety and Justice: That some of the revenues of purchased Impropriations were contributed towards the maintenance of Saint Antholins Lecturers, is true; but that it was a misemploying by them contrary to trust, or that any unworthy or unconformable Ministers were put into them, is a gross falsehood, disproved by Master White upon Oath: However, had it been true, he should then have reform the abuse, not utterly destroyed the good work, so much conducing to God's glory, and the people's edification: For Heylins' Sermon, it was presented to, retained, approved, yea himself advanced by him, and no doubt he preached it by his direction: As for Master Foxly, he did not only check, but persecute, imprison, and most barbarously handle him to his undoing, only for his promoting this pious project, even after he had quite overthrown it, and openly vaunted of this his wickedness: All which considered, each branch of this charge sticks most immovably upon him, notwithstanding all his evasions to shake it off.  
The sixteenth charge urged against me is, That I have endeavoured to cause division and discord between the Church of England and other reformed Churches, 
Obje. 16.  and endeavoured to suppress the Privileges & Immunities of the reformed Dutch and French Churches in this Kingdom; wherein it was objected: First, that I esteemed them no Churches of God or Christ at all, because they ●●nted Bishope which they endeavoured to prove by mine own Conference with Fisher, Bishop Hals Propositions, approved by me, and Bishop Mountagues Book, authorized by my Chaplain. Secondly, that I deemed their Religion and ours not to be one, but different, and their Religion not to be the true Religion: Upon which ground I grew angry with Master Ruly, and caused the Letters-Patents granted by the King for a Collection for the Palatinate Ministers, to be revoked after they had passed the great Seal, and a clause in them to be expunged, to their great injury and scandal, as Master Wakerly and Master Hartlib attested. Thirdly, that I caused the Declaration of the Faith and Ceremonies of the Pals 〈◊〉 Church to be called in and suppressed. Fourthly, That I molested the DUTCH, FRENCH and WALLOONE reform Churches in England sundry years, and infringed their ancient Privileges by my Injunctions in divers particulars.  
To this I answer in general, that I deny both the Charge and Article, and that I have endeavoured to promote and preserve peace between the Protestant 
Answ.  Churches abroad, and encouraged Master Dury, who was employed to make a reconciliation between the Calvinists and Lutherans beyond the Seas, as I could evidence by sundry of his Letters; therefore I had a good affection to these Churches, and no intent to make any discord between them: To the objected particulars I answer;  
First, that in my Conference with Fisher, I cite only St Jeroms words, to prove a difference in order and degree, between a Bishop and ordinary Presbyter, and infer from his words, as his opinion, not mine; so even with him, no Bishop, no Church. But it hath been objected, that Bish. Mountagues Book determines expressly, that there can be no Church without Bishops, nor Ministers but such who are ordained by Diocesian Bish. distinct from an ordinary Minister, and that no Minister (no not in case of necessity) can be ordained by any other; therefore the foreign Protestant Churches, which have no such Bishops, and their Ministers, being not ordained by Bishops, but other Presbyters, can be no Churches nor Ministers: I answer, that this Book and opinion of his concerns not me, being none of mine but the Authors: Yea, but I maintained and approved the same opinion in effect in Bishop Hals Propositions touching Episcopacy, to which I endeavoured to procure a general subscription, pressing it upon others; and therein I determine, That there was no Church of Christ upon earth ever since the Apostles times governed otherwise then by Bishops; and that this government is unalterable, and aught to be perpetuated in the Church to the end of the world: Which doth wholly unchurch all the reformed Churches, and resolve them to be no Churches of Christ. I answer, that these Propositions were sent me by Bishop Hall, of his own accord, that what I did in them was by his consent, neither were any pressed to subscribe them, nor they propounded concludingly: And though Episcopacy be not alterable, yet it may be regulated: That it is unalterable, Bishop Bilson hath proved it long since, it continuing so in all Churches at least fifteen hundred years after Christ, and is allowed, approved by the Book of Ordination; yea Master Calvin himself on that of John, As my Father sent me, so send I you, acknowledgeth the perpetuity of Bishops in the Church.  
Secondly, I deny that I esteem the Reformed Churches Religion & ours not to be the same; true it is, we & they differ in some particular points of Doctrine as well as in Discipline; but this makes us not wholly to differ in Religion, nor did I deny their Religion to be true: As for Master Ruly, I used him very civilly with all respect, and promoted the Collection for the Palatinate all I could, having received a Letter from the Queen of Bohemia for that purpose: True it is, I caused the objected clause in the first Patent of the Collection to be altered, but it was by the King's direction, who gave order for it, upon my acquainting him therewith; and I conceive there was ground enough to do it: First, because some of the Palatinate Divines (as Paraus upon the Romans) differed from our Church in some points of Doctrine touching the King's Supremacy, concurring therein with the Papists;) for which his Book was here publicly condemned, burnt, and likewise in some other points,) therefore it could not be properly said that their Religion and ours was the same in all particulars: Secondly, it seemed to determine a great controversy between Protestant Divines among themselves, and likewise between them and the Church of Rome; whether the Pope be Antichrist? which was never yet determined by any Council, and of which there is great doubt and difference in opinion even among the learned: Now I conceived it a very unfitting thing to determine such a doubtful controversy definitively by Letters. Patents under the great Seal, which is not yet resolved in the Schools. Upon these grounds the King thought fit to revoke the Patent, though it were under the Great Seal, which I had no power to recall, but the KING only.  
Thirdly, I deny that I called in the Declaration of the Palsgraves' Religion, neither do I rememeber any such thing: Fourthly, it is true, that I questioned the Dutch and Walloone Churches, but not for any ancient Privileges, but only for their encroachments beyond their privileges, to the prejudice of our English Churches and Parishes wherein they lived; yet my Injunctions and proceedings towards them in this kind, were so fair and just, that they rested satisfied with them, and returned me special thanks for my favour towards them and their Congregations; therefore I much marvel that this my carriage should be so much blamed, as to make it a CAPITAL CRIME and CHARGE against me.  
To this was replied in the general, that the premised proofs, with his late military proceedings against the Scots, for complying with those Churches in 
Reply.  their Doctrine, Discipline, Government, sufficiently evidence his enmity to, his opposition against those foreign Protestant Churches, because they had no Bishops; insomuch that he blamed Bishop Hall for dealing so mildly with them in his Book for Episcopacy, which he submitted to his censure, where on the contrary he is so zealous of the Pope's honour, that he could not but complain to the King of some harsh passages in it, bestowing the Title of Antichrist on his Holiness, and procured a special command from his Majesty to the Bishop to expunge them, to gratify the Pope; yea, his purging out the objected clause in the King's Patent, and suppressing of the Declaration of Palatinate Church's Faith and Religion, argues little affection in him to those Churches, and much inward rancour against them, but a very high esteem of Rome: As for his encouraging of Master Dury in his design of reconciling the Calvinists and Lutherans, Master Dury undertook this work without his privity or advice, and found so small encouragement from him, that he oft complained thereof to his friends, as we are credibly informed.  
To the particulars we reply; First, that in his Conference with Fisher, he doth not recite, but misrecite and pervert Saint Jeroms words and opinion; who dogmatically resolves in his very Epistle to Evagrius, which this Archbishop quotes, and elsewhere; That Bishops and Presbyters Jure Divino, are both one and the same, as well in Jurisdiction as Office, and that Presbyters have the power of Ordination as well as Bishops: Therefore his appropriating of the word Sacerdos and Jeroms saying, Vbi non est Sacerdos non est Ecclesia; to Diocesian Bishops, which he clearly means of Priests and Ministers in general, is a gross perverting of Jeroms meaning; and his inferene thence: So even with him, NO BISHOP and NO CHURCH, is only a Declaration of his own private opinion, not of Jeroms, who held no such Prelatical Paradox: For Bishop Mountagues Book, it was licenced by his Chaplain, presented to, received, approved by himself: Bishop Hals Propositions were not only interlined with, but allowed under his own hand, as fit for a general subscription, and now he justifies them not only by Bishop bilson's opinion, but likewise by Master calvin's, as great an enemy to Bishops as Saint Jerome, whose words he wilfully perverts as he did his, in applying that to Diocesian Bishops, which he spoke only of ordinary Ministers, who succeeded the Apostles in their Ministerial Function: In brief, his own Conference, together with Mountagues Book, and Bishop Hals Propositions, approved by him, do necessarily unchurch all the reformed Protestant Curches, un-minister all their Ministers, and make them no Churches no Ministers of Christ; whereas he avers the Church of Rome to be a true Church, and her Priests to be true Ministers, as we have formerly proved; therefore he must needs be guilty of the extremest malignity and anmity against them, what ever he pretends to the contrary.  
Secondly, he denies, and yet at last justifies and maintains what we charge him with, to wit, that he denies the Religion of foreign Protestant Churches to be the same with ours, or to be true Religion; & he instanceth in the opinion of Paraeus, whose Commentary on the Romans he caused to be burnt as erroneous, when as he writes no more than Bilson did before him (whom himself hath cited in defence of Episcopacy) & other orthodox Writers of our Church have maintained publicly for truth before & since: As for the burning of Paraus his Book, being of a foreign Nation and no Subject to our King, without summoning him to defend himself, it was an unjust, rash, inconsiderate action, to say no more, as his Son hath manifested to the world in print, who hath justified his Father's opinion to the full, as orthodox: However, the extravagant opinion of one Palatinate Divine, in point only of the King's Supremacy (not about any Article of Faith) cannot make the reformed Churches and ours to be of different Religions, especially since he argues in his Star-chamber Speech, that the Papists Religion and ours are both one, though we differ in some private Tenets: Yea, his denial of the Protestants Religion in foreign parts to be the true Religion, when as he contends that Rome is a true Church, argues his virulency against the one, and good affection to the other. Thirdly, the calling in of the Declaration of the Palsgraves' Religion, is directly and punctually proved to be his act; its impudence therefore in him to deny it, and policy not to remember it. Fourthly, for the purgation and revocation of the Letters-Patents, he not only confesseth, but shamelessly justifies it (most undutifully laying the blame, the scandal of it on the King himself, who did naught therein but by his instigation) and that upon two false, scandalous grounds: First, that the Religion of the foreign Palatinate Churches and ours differ and are not the same: than which falsehood nothing can procure a greater schism and juster ground of scandal between us and those Churches. Secondly, that no Council had defined the Pope to be Antichrist, of which there was great variety of opinions amongst Protestant Divines touching the same, unfit to be decided by the King's Letters-Patents. Therefore he purged it out because it intimated the Pope to be Antichrist, and subjection to him an Antichristian Yoke of bondage; both which compared with his Purgations out of Bishop Hals Book of Episcopacy to the same effect) proves him a Papist with a witness, and a special friend to the Pope's Holiness, of whose honour among us he is extraordinary tender: That the Pope is the Antichrist, all 
a See here p. 276. to 279. Catalogus Testium veritatis  Foreign & Domestic Protestant Divines (and some Papists too) unanimously agree, except Montague and Shelford, his creatures: And whereas he pretends, no Council hath so determined: We answer, that the 
b See Doctor Crakenthorp of the Pope's temporal Monarchy, p. 167.  Synod of Gape in France, Anno 1603. the whole Synod and Convocation in Ireland, Ann. 1615. in the very Articles of their Religion, Num. 80. with the whole Convocation and Parliament of England, in the Act for the Subsidy of the Clergy, 30 Jacobi, to omit others, define the Pope to be the Antichrist, and Popery Antichristian, more fully than those Letters-Patents; and why these new Letters-Patents should not determine them to be such, as well as the old ones both in King James and in King Charles their Reigns, but must now be revoked after they had passed the great Seal of England, because this Archbishop would have it so, transcends any man's capacity to guess at any other probable reason, except only this Prelates affection both to the Pope and Popery, or enmity against the reformed Churches and their Religion: For his incivilities to Master Ruly by reason of this clause, our Witnesses testimonial will outsway his bare denial of them. Fiftly, the premises abundantly manifest to all, that the Archbishop invaded, diminished the ancient Immunities and Privileges of the Dutch and Walloon Churches in all parts, not their pretended encroachments only upon our Church's Privileges, and that he was so far from being their friend, that they esteemed him then their greatest enemy: If they formerly returned him any thanks (by way of Court-complement) for not taking away all their privileges, as well as some of them, after many years hot contest, we are certain they justly complained of him ten times more for invading, depriving them of sundry of their ancient Immunities, which almost brought their Churches to utter ruin: In few words, his own forecited Papers, and Monsieur Bulteels Book of the manifold troubles of those Churches by this Arch-Prelats prosecution, will abundantly falsify this his pretended friendship towards them, and remain as a lasting Record against him to Posterity. All which considered, the whole Bulk and every particle of all the proofs and evidences produced by us to make good the first branch of the Commons first general Charge of High-treason against him, remain altogether unshaken, unavoided, maugre all his sophistical evasions, protestations and shifting answers to them. And so much for the first branch of his first general Charge.   

The Archbishop's Defence and Answers to the COMMONS Evidence in the maintenance of the Second Branch of their first General Charge, touching his Endeavours to reconcile the Church of England to the Church of Rome, and the Commons Reply thereunto.  
I Proceed now to the Archbishop's Defence against the Second Branch of the Commons first General Charge; to wit, his Endeavours to reconcile the Church 
Obje. 17.  of England to the Church of Rome.  
To this he gave some general Answers in his General Defence at the Lords Bar, Septemb. 2. 1644. to this effect: My Lords (said he) I am charged for endeavouring 
Answer.  to introduce Popery, and reconcile the Church of England to the Church of Rome: I shall recite the sum of the Evidence and Arguments given in for to prove it.  
First, I have in my first Speech, nominated divers persons of Eminency, whom I reduced from Popery to our Church. And if this be so, than the Argument against me is this; I converted many from Popery, Ergo, I went about to bring in Popery, and to reconcile the Church of England to the Church of Rome.  
Secondly, I am charged to be the Author of the, etc. Oath in the New Canons, parcel of which Oath is to abjure Popery, and that I will not subject the Church of England to the Church of Rome. (A more strict Oath then ever was made against Popery in any age or Church.) And then the argument against me is this; I made and took an Oath to abjure Popery, and not to subject the Church of England to the Church of Rome. Therefore I was inclinable to Popery, and endeavoured to subject the Church of England to the Church of Rome.  
Thirdly, the third Canon (of the late New ones) was made by me, which is against Popery; and then the Argument is; I made a Canon against Popery; Ergo, I was inclinable to, and endeavoured to introduce it.  
Fourthly, I was twice seriously offered a Cardinalship, and I refused it; because I would not be subject to the Pope and Church of Rome; Ergo, I was addicted to Popery, and endeavoured to reduce the Church of England into subjection to the Church of Rome.  
Fiftly, I writ a Book against Popery, in Answer to Fisher the Jesuit; and then the Argument is this; I writ a Book against Popery; Ergo, I am inclinable to Popery, and laboured to introduce it.  
Sixtly, it is alleged, I concealed and cherished the Plot of the Jesuits discovered by Habernfeild; and therefore I intended to bring in Popery, and reduce the Church of England to the Church of Rome. I amswer, either this Plot was not real; and if so, than Rome's Masterpiece is quite blown up, and published in vain. Or else it was real, & then I was really in danger of my life, for opposing Popery and this Plot. Then the Argument from it must be this; I was in danger of my life for cherishing the Jesuits Plot of reducing the Church of England to the Church of Rome; Ergo, I cherished and endeavoured to effect this Plot.  
Seventhly, I laboured to make a reconciliation between the Lutherans and Calvinists; Ergo, I laboured to introduce Popery, and make a reconciliation between the Church of England and the Church of Rome.  
This general defence and scoffing answer of his at the Lords Bar, seemed very specious to some ignorant Auditors, who took these feigned objections of 
Reply.  his own forging, to be the arguments, and main strength of the Commons Evidence produced, to convict him of a serious endeavour to subvert the Protestant Religion, introduce popery, and reconcile the Church of England unto Rome; when as the Commons made no such objections from the Evidence and proofs against him: Whereupon they replied, that he did but fight with his own shadow, and absurd arguments of his own framing (as he did in his Sear-chamber Speech) instead of repeating and answering their real Objections and proofs against him, transforming his own defence into their Charge and Evidence; a mere sophistical, Jesuitical practice, of which he made use throughout his Trial, to which we shall reply in order.  
First, the Commons never objected, that ever he reduced any from popery, but that many were seduced to, and hardened in it by his means: Their Objection being; He was a means of seducing many to, and obdurating thousands in popery, by his introducing popish Doctrines, Innovations, Ceremonies, etc. Ergo, he went about to bring in popery, and reduce us back to Rome: That he reduced any from popery, is but his own bare allegation in his first Speech and general Defence, without any proof at all, but his own bare word, which the Commons denied; himself confessing, that some of the eminentest of them presently relapsed after their conversion, and lived and died Papists: See then the falsehood and fallacy of this misrepeating Sophister, in the very first entrance and principal argument of his general Defence.  
Secondly, to his second and third arguments we retort; That the Commons never gave in evidence against his making or imposing the etc. Oath, or third new Canon, to prove him guilty of introducing popery, or endeavouring to reconcile us to Rome, but to two other different purposes, which he wholly pretermits; therefore his two arguments from them, as the Commons own, are mere forgeries, impostures of his own: As for the etc. Oath, it hath no such clause in it as is pretended; indeed it hath this clause, That I will not endeavour by myself or any other directly or indirectly, to bring in any Popish Doctrine, contrary to that which is established; which is but a mere pretence and policy, all or most popish Doctrines and Ceremonies being introduced, licenced, established among us when this Oath was made, as the premises evidence, and no Doctrine being then esteemed Popish but what the Archbishop pleased, though truly such: As for the third Canon, it enjoins only private conference with popish Recusants, and presentments, excommunications of such of them who are obstinate, and if they conform not, then that their names shall be presented to the Judges of the Assi●e, which is no more than other 
a Can. 63.  Canons formerly enjoined to no purpose or 〈◊〉 at all, and was but a mere State-policy to stay the present elamours of the people and Scots against the Prelates, for their connivance at popery and confederacy 
Can. 65, 66.  with Papists, against those they styled Puritan, and a thing not really intended, but pretended only.  
Thirdly, his fourth, fifth and fixed arguments are of the same nature, mere Chimaeras of his own forging, which he would father on the Commons, who pressed these particulars against him in a far other manner, to which he gives no answer: His refusing of a Cardinal's Cap, was only because he desired to be an absolute independent Patriarch and Pope within the King's Dominions: His Book against Fisher was published in his own name upon entreaty of others, only to blind the world, and stop the clamours against him, in making them believe thereby he was no friend to Papists or popery, when as we have proved the contrary out of that and other of his books. To that of Habernfield we shall answer in due season; some deeming it only a forgery or plot of his own devising to justify himself, others a real truth.  
Fourthly, his seventh argument is a most wilful perversion of the Commons charge, who expressly impeach him for endeavouring to cause division and discord between our own and other reformed Churches, that so Papists might have the more advantage; which we have abundantly proved. And he makes the charge to be, that he endeavoured a reconciliatiou between the Lutherans and Calvinists (of which good act he was never guilty in the least degree, for aught he makes appear, but of the quite contrary) Ergo, to reconcile the Church of ENGLAND to the Church of ROME.  
By which strange prevarication and Jesuitical sophistry, the world may clearly discern, the sophistry, fallacy, and apparent Legerdemain of this his general Defence, and impertinency of his Answers, encountering only his own ridiculous fictions, not the Commons real Objections.  
Having recited these his general Answers, we shall pursue him to his particular evasions to the evidence and proofs produced, to make good the second Branch of his first general Charge, wherein he thus proceeded.  
The first thing objected against me is, That I have ever been generally reputed a Papist, or person popishly affected, both in the University of Oxford, whiles resident 
Obje. 1. Page 409. to 415.  there, and ever since; as likewise in Rome and in other foreign parts; for proof whereof, the testimonies of Doctor Featly, Sir Nathaniel Brent, Doctor Abbot's Sermon, Doctor Hals Letter, Francis Harris his Deposition, with the testimonies of Sir Henry Mildmay, Master Anthony Mildmay, and Master Thomas chaloner have been produced.  
To this I answer; First, that all these are but hear-sayes or reports, and no 
Answer.  convincing Evidence, that I was really a Papist, or inclined unto popery: Doctor Featlies' testimony is but a report from one who said he was my Pupil, and that at Paris many years since, in foreign parts: Sir Nathaniel brent's testimony is but a report from Master Dale, of a thing long since, that my supposition was taken out of Bellarmine, which I deny: His further testimony is only this, That Browne, with whom I kept company, was but a reputed (not an actual) Papist during his life, and what he subjoins, that he was found to be such a one after his death, is very consecturall; for it appears not that the Book objected was of his own penning, though it were his hand-writing, for it might be a transcript: That I petitioned to King James, that I was traduced to be a Papist, is true, and I had good reason so to do when I was thus traduced; and upon my Petition, the business was referred to the examination of divers worthy persons, and I cleared upon full hearing by the King: For Doctor Abbot's Sermon, I complained of it, as I had cause, as being traduced by it; he was known to be my enemy, and to do me wrong herein, therefore his words are not to be valued in this case; nor Doctor Hals Letter to W. L. which might be to some other as well as to me, who am not nominated therein: For Francis Harris his testimony, I never knew nor saw the man to my knowledge, and it is but a hearsay from one Ireland many years since, and that beyondthe Sea; for Ireland himself I only knew, but had nofamiliar acquaintance with him.  
Secondly, for Sir Henry Mildmayes testimony, it is only a bare rumour and report from some persons at Rome, unknown both to me and him, purposely raised by the Papists to blast or wound my reputation, and what he now attested is quite contrary to that himself informed me at my Table at Lambeth, immediately after his return from Rome, as I am ready to depose upon my corporal Oath, if I may be permitted: His Brother Master Anthony Mildmay his testimony is but an incertain report from I know not whom at Rome, that I was somewhat more favourable to their Religion then my Predecessors; and what he heard from Father Fitton, is but his report, and a false one too, of purpose to slander me, or deceive their Proselytes there: For Master chaloners testimony, it is but a report too, from I know not whom, and a discourse of others to him, without any ground arising from me; and I have cause to fear, that what he testified was merely out of spleen, and a mere engine to ruin me, because upon complaint I caused him to be Committed for some high Offences charged against him, amounting to little less than Treason; to avoid which, he was enforced to fly beyond the Seas, where he heard these reports concerning me, it we may believe him; which are no evidence at all in Law.  
To this the Commons replied; First, that though common fame be no convincing 
Reply.  evidence of itself, yet in many cases both in common, Civil and Canon Law, it is a good ground of suspicion, 
a Deut. 13. 12, 13, 14. Josh: 22. 11, 12.  inquisition, accusation and apprehension too, especially if it be a general, universal and long continued fame both abroad and beyond the Seas, as this is; but being seconded with concurrent actions (as his) it is a most satisfactory proof; and in such a case, vox populi, est vox Dei: Besides, himself gave the occasion of this evidence, by his examining Sir Henry Mildmay, to know what report they gave, and what opinion or repute they had of him at Rome when he was there? Whether he were not the most odious man to them of any living, etc. If the reports and common fame they heard of him at Rome were no evidence at all to clear him, as he reputed it; why then did he produce Sir Henry, as a principal witness for him, and examine him merely what report and repute he had at Rome? If he conceived it good evidence to clear him, in case Sir Henry's testimony had proved answerable to his expectation, then certainly it must be as available to confirm and prove his guilt, yea Sir Henry's testimony falling quite cross to what he pretended, must needs be far stronger against him, than it could have been for him, had he testified what the Archbishop pretended; because he is a witness of his own producing, and had been but a single witness for him, but is seconded with two more concurrent testimonies against him, even concerning the opinion they had of him in Rome itself, which is backed with a general opinion of the same kind both among Papists and Protestants too, who concurred in their judgements and reports concerning his good affection to Popery, and endeavours to reconcile us to the Church of Rome: Yea, as this good opinion and report concerning him was universal in all places, both abroad and at home, so it is fortified by a public charge in Parliament given in against him, by the two whole Kingdoms of England and Scotland, and confirmed by so many pregnant evidences of all sorts, that it must made be granted to be a most enforcing, convincing argument of his guilt; the rather because himself gave the first occasion of this kind of evidenes: For Doctor Featlies' testimony, it is a report of one of the Archbishope own Pupils, who haste knew his opinions: Sir Nathaniel brent's testimony is upon his own knowledge, ratified by the concurrent opinions of others, grounded upon his popish supposition taken out of Bellarmine, his familiarity with Master Browne a reputed Papist, Noscitur ex Comite: Upon his own confession in his Petition, and the common fame of the University; that he was cleared upon his Petition of this imputation he produceth no evidence at all, neither mentions he any particular time when, nor persons by whom he was cleared: For Doctor Abbot's Sermon, it is the clearest testimony in the world, that he was then generally reputed a Papist in the University both by Protestants, and Papists, and likewise in foreign parts, for which cause alone and no other, this Doctor was his enemy: As for his complaint against it as injurious, it no way extenuates nor takes off the common fame and reputation of being a Papist, which Doctor Hals 〈◊〉 (not denied by him to be written and meant of himself) and Francis Harris his testimony second and confirm: Whereas he faith, he never know nor saw this Harris, this invalids not his testimony, and his little acquaintance in reality, that he knew him, if not, 〈◊〉 & in ●ute, by 〈◊〉 Fame and ●●putation, to be a Papist in heart opinion, and the only thing for which are produce his testimony.  
Secondly, for Sir Henry Mildmayes testimony, it is more than a bare report, for he testifies on his own certain knowledge, that which the Archbishop produced him to prove, what opinion the Jesuits, Priests and Popish●●ad of him at Rome when he was there, together with the reasons of their opinions and report; and he deposeth the truth hereof quite contrary to what the Archbishop suggested: whose Oath is not to be credited in his own case, to impeach Sir Henry's testimony, fortified with two others concurring with it: The like we answer to Captain Anthony Mildmayes and Master chaloners testimonies; they both depose what opinions and reports the Pope's Nuncio Con, Father Fitton, Father Talbot, and other English Jesuits, Priests and foreign Papists had of the Archbishop's good affection to their Religion, and how instrumental he was to introduce Popery, and reduce us back to ROME, declaring punctually each particular: Therefore their testimonies are all real, and no hear-sayes or bare reports, as he pretends. As for Master chaloners pretended malice, it is but a bare surmise, and being a Gentleman of quality and integrity, this poor pretence is altogether insufficient to disparage his testimony upon Oath: The rather, because the Archbishop's endeavours to imprison and bring him into the High Commission heretofore, was, only for speaking of the Priests and Jesuits Plots to bring in Popery, and some of our Bishop's compliance with them; the party who complained against him, being both a Priest and Jesuit, now in actual Arms against the Parliament, in the King's Army, (as Master chaloner deposed;) a great confirmation of the truth of his Testimony, and of the Archbishop's guilt. In few words, all these recited testimonies, what opinion they had at Oxford heretofore, and at Rome, and other places since, of his being a Papist, and confederating with them in their Design of introducing Popery by inches, and reducing us back to Rome, compared with his preceding practices, do fix this charge so fast upon him, that all his Sophistry or Oratory cannot shake it off.  
The second thing objected is this, That there was a dangerous Plot laid and seriously pursued, to introduce Popery, and reconcile the Church of England 
Object. 2.  to the Church of Rome, to which I was privy, and had certain notice of it, yet I complied with it, and never laboured to prevent it; which the Commons laboured to prove by divers general instances: First, by the Spanish Match, propounded to the King when Prince of Wales, and his sending over into Spain, of purpose to pervert him in his Religion, as appears by the Articles of the Treaty; the Pope's Letters to the Prince and Bishop of Conchen when in Spain, the Articles of the Duke of Buckingham against the Lord Digby, and the Lord Digbies against him in full Parliament, Anno 1626. To which they Object I was privy, because I was Confessor to the Duke, and his Cabinet Counsel at that time, and because my Letter to Bishop Hall, my own Diary, and Letters to and from the Duke, whiles in Spain, with the Note in my Mass Book discover and confirm it: Secondly, by the French Match with the Queen promoted purposely to usher in Popery, and to reconcile us unto Rome; to which they Object I was privy and assistant, as my Letters to the Duke, my intimacy and compliance with the Queen, my inhibitng Ministers to pray, and punishing them for praying for the Queen's conversion, my censuring of Master How for praying, That the young Prince might not be brought up in Popery, with my magnifying of Queen Mary's days, and depressing King Edward's and Queen Elizabeth's, demonstrate.  
Secondly, by sundry particular instances; as First, Ludovicus a Sancta Maria his Conclusiones Theologicae: Secondly, the Plot discovered to me by Haberufield: Thirdly, the Dedicating of Fastidius his Works to the King by Cardinal Barbarino: Fourthly, Sancta Clara his Deus, Natura, Gratia, writ of purpose to reconcile us to Rome, with which I was acquainted, and maintained the Author of it, Saint Giles, a most dangerous seducing Priest, in the University of Oxford: Fifthly, the proffers of Cardinalships to English men, and twice to myself: Sixthly, the strange increase and proceedings of Papists, Priests, Jesuits, and the Popish Hierarchy in Ireland, to which I was privy, yet denied it, and incensed the King, against the Commons for complaining of it: Seventhly, the Pope's sending of divers Nuntioes successively into England, where they resided, and were publicly entertained, with our reciprocal sending and maintaining Agents at Rome, to work a Reducement of us back to that Antichristian See.  
To this I answer, First, that I was neither the Author nor Fomenter of the 
Answer.  Spanish Match, nor of the King's Voyage into Spain, which was charged on the Duke and the Lord Dighy: It is true, my Lord Duke was pleased to enter into a near familiarity with me, and to make me his Confessor, and that I writ Letters to him into Spain, and received Letters from him thence; but this proves not that I was privy to that Plot; as for the Pope's Letters to the Prince and the Bishop of Conchen in Spain, to pervert him in his Religion, they are nothing to me, and my Letter to Bishop Hall, was many years after that Match broken off.  
Secondly, there is no proof of my furthering the Match with France, or that the end of it was to reduce us back to Rome; the respects and services I did for the Queen, were no more than in civility and duty I ought to perform out of the duty I bore to the King my Master, whose Consort and Wife she is; her gracious favour towards me, proceeded only from her own gracious disposition, not from my deserts or seeking; and I had no reason to reject it, because it would be a means for me to work the more effectually upon her Majesty: For my giving Order in my Metropolitical Visitation to my Visitor, to inhibit Ministers to pray for the Queen's conversion, or questioning any for praying for it, I absolutely deny it; and for Master How, he was justly censured for his prayer, it being scandalous to his Majesty in questioning his care of the Prince's education in the true Religion, and infusing jealousies into the people's heads, of his education in Popery, and inclination to it. As for my pretended magnifying of Queen Mary's days, and depressing of King Edward's and Queen Elizabeth's, in the Preface to the OXFORD STATUTES, I answer, that that Preface is none of mine, nor proved to be so; and if it were, yet the words relate to the State and Statutes of the University of Oxford only in their days, not of our Church and Religion.  
Secondly, to the particular Instances, I answer, that the first, second and third of them concern not me: I was neither the cause, nor author of, nor privy to them, nor could I hinder them, and the second of them is a strong evidence for me; For the fourth of them, Sancta Clara his Book, it was printed at Lions, not at London, and Saint Giles was not the Author of it, but another Friar, I had no hand in it, nor was privy to it; yet it was disliked by many of the Papists, because it gave much advantage to our Church and Religion: For his being at Oxford, it was much against my will, by the King's special Warrant, for which I have his hand, and I maintained him not there, but the King. To the fifth, the proffer of Cardinal's Caps to others, is nothing to me; and for the offer of a Cardinalship to myself two several times, as I could not hinder the offers, so I rejected them, and acquainted the King both with the person and thing, which is all I could do, expressing the cause of my refusal thereof, to be, That something dwelled within me that would not suffer that till Rome were other than it is, as appears by my own Diary: The strongest Evidence that can be to acquit me from any compliancy with Rome. To the sixth I answer, that the increase and proceedings of the Papists in Ireland, mentioned in the Objected Letters and Papers, are nothing to me, I was not the cause nor author thereof; the Monasteries and Nu●meries mentioned in them, were but poor little houses; My answer to the Commons Remonstrance was penned by the King's special command, as appears by the endorsment, & I knew not of these Irish papers, nor of the increase of popery there, when I returned an answer to the Remonstr. An. 1628. these Proclamations, letters, papers being dated since that time: for the Deputies letters they are nothing to me, I could not hinder the writing and directing of them to me, and himself hath already been impeached, condemned for his Actions, for which I am not to answer. To the seventh I say, it was not in my power to hinder the Pope's sending his Nuntioes hither, which the King condescended to upon the Queen's earnest desire, to accommodate and satisfy her Majesty in some things which concerned her in her Religion. For the Agents sent and residing in Rome they were hers, not mine, sent thither by her Majesty without my privity, and against my liking.  
To this was replied; First, that the forementioned Evidence fully demonstrats 
Reply.  that the Archbishop was both privy, consenting, assisting to the Spanish Match, Voyage, and to the very Instructions given to the Prince before he went into Spain, how he ought to satisfy the Pope about King James his proving him to be the Antichrist, in his public writings; therefore the Pope's Letter to the Prince and Bishop of Conehen, to pervert the Prince in his Religion; with the Dukes and Lord Digbies attempts there, to seduce him to popery, and reconcile our Churches and Kingdoms to Rome by this means (contained in their mutual Articles of Impeachment, the Copies of which Letters and Articles were found in his own Study by Master Prynne) must needs concern him, since he could not be ignorant, that the Pope and his Instruments would use their utmost diligence to seduce the Prince to their Religion, when they had him thus sent, and betrayed into their power for that very purpose; and his Letter to Bishop Hall, though written but of late, long after that intended Match, yet fully relates his privity to the most secret Instructions before it, to gratify and please the very Pope himself, and prevent his Objections against the Match, or King James. For the French Match, the Evidence proves he was both privy, consenting and assisting to it, even after he knew the danger of it in point of Religion, both to the King and Kingdom, by the proceedings and Articles in the Spanish Treaty, being both the very same in substance; whereas his intimacy, power with the King, Duke, and quality of his place as he was a Bishop, yea Confessor to one or both of them, should have engaged him (had he been a real Protestant) to have used his utmost endeavours to dissuade the King and Duke from both these Popish Matches, as most perilous, destructive to our Religion; the sad effects whereof we now visibly behold in our civil wars, and read In Characters written with our own blood. For his intimacy with the Queen, it favours of far more than civility or duty, and her extaordinary favours to him proceeded from no other cause, but his compliance with her Majesty to introduce popery, and reduce us back to Rome, as appears by his proceedings against Master Gellibrand in the High Commission for his Almanac (wherein the popish Saints were expunged, and our Martyrs inserted) at her Majesty's request, by his prohibiting Ministers to pray, and censuring them for praying for her conversion to our Religion, which we have punctually proved, and of Master whither for praying to God to preserve the young Prince from being brought up in Popery, of which there was great fear; a harmless yea necessary prayer, both in respect of the Queen Mother, than too near him, and the Queen, who by the Articles of the Match, was to have a great hand in his Education till he was fourteen years of age, as also in regard of the Pope's Nuntioes, the seducing Jesuits, Priests and Capucines about the Queen, Court, Him, and children's natural proveness unto error: Which prayers, admit they had been an oversight, yet proceeding from a godly Christian Zeal, deserved only a private admonition, not open prosecution, or High Commission censure; but his making of them so publicly criminal, and censuring those so severely for them, of purpose to deter all others from praying for the Queen's conversion, or against the Prince's perversion, is an undeniable argument of his good affection to Popery, and attempts to reduce us thereunto: For his extolling Queen mary's, and depressing King Edward's, and Queen Elizabeth's days, the words sufficiently declare, it was as well in reference to the Religion then professed, as to the University Statutes, and the Preface itself is of his own making as well as the Statutes, as we shall more fully manifest in due place by his own letters.  
Secondly, to the particular instances, the Commons made this reply; First, that their main end in producing them was only to demonstrate, that the Pope and his Instruments had a real Plot and design to introduce Popery, and reduce us back to Rome, and that the Archbishop could not but know and take special notice thereof by all these particular Letters, Papers, Books, found in his own Study, sent, written to himself, endorsed with his own hand, or recorded in his Diary; which should have engaged him with greater vigilancy, care, animosity, to have opposed them and their designs: In which regard, the three first of them, with all the rest most nearly concerned him, neither doth, nor can he plead ignorance of them: Secondly, that though all these particulars prove not, that he promoted, confederated with them in their designs, yet some of them directly prove it, as his countenancing of Sancta Clara his Books, his maintaining of Saint Giles (a most dangerous seducing Popish Priest) many years in the University of Oxford; his opposing, answering the Commons Remonstrance against the dangerous open increase and practices of Papists in Ireland to set up Popery there, and branding it as a scandalous untruth: Thirdly, for Habernfields plot, we shall prove how it makes against him in due time; and for Sancta Clara his Book of Reconciliation, we have proved; First, that he knew of it, and had both the Book and Author brought to him by his Favourite Doctor Linsey before it was printed; this we have under his own hand, therefore it is monstrous impudence in him to deny it: Secondly, that this Book when printed, was presented to, reserved by him in his study, and the Author with him there some three or four times afterwards: Thirdly, that it was printed and publicly sold here in London without control: Fourthly, that his creatures both abroad and at home much applauded it: Fiftly, that Saint Giles was the Author of it, a popish Priest whom himself sent to, and maintained in the University of Oxford, to pervert and seduce Scholars there; That he had the Kings Warrant for it, is no excuse, and the Warrant being without date, written with his own hand, and signed by the King to help at a dead list, savours of mere fraud, circumvention, and will amount to an aggravation, but no extenuation of his crime: Fourthly, the proffer of a Cardinalship twice unto him, even at Court, so soon as he was nominated Archbishop, proves the good opinion that the popish party had of his inclination to their party and Religion; his concealing the names of the parties that made him the offer (which he will not disclose) and his not prosecuting and complaining against them to bring them to public justice, prove that he deemed this proffer no injury nor disparagement: if a poor Puritan did but write against Popery or Popish Innovations, he presently prosecuted him in the High Commission or Star-chamber, where he was sure to be fined, imprisoned, pillored, stigmatised, scourged, banished; but he that seriously tendered him a Cardinal's Cap twice one after another, escaped scot-free, without so much as being once questioned for it: As for his informing the King thereof, it was not by way of complaint, but advice; and his answer to the King, if true, is no absolute rejection of the Dignity, but rather an adjournment for the present, his ambitious itching desire of being a Pope and Patriarch throughout his Majesty's Dominions, testified by Sir Henry, and Master Anthony Mildmay, with Master chaloner, making him refuse the present offer, not any detestation of Popery, or reconciliation with Rome: To the sixth was replied, that it appeared by the Bishop's Protestation in Ireland, that he knew of the great growth and power of Papists there even in the year 1626. two years before his Answer to the Commons Remonstrance, which lies on him substantially to prove, that it was made by the King's command, as to this particular, not yet attempted by him, his own bare endorsment being no proof in his own case: The Letters, Papers afterwards received by him from Ireland, most clearly manifest his exact intelligence of popish Priests and Papists dangerous increase and proceedings there, without the least opposition from him, or complaint against them: The smallness of their Monasteries, Nunneries there erected, is no extenuation of his guilt: Small evils not suppressed will prove grand universal mischiefs in short time, as those their Monasteries and Nunneries there have done: For the Lord Deputies Letters, it's true, he could not hinder the directing and sending of them to him, but he might have hindered, prevented the execution of his desperate popish project related in them, and have crushed it in the shell, which he never did. To the seventh was answered, that his extraordinary former power both with the King and Queen, might and should have engaged him so far, as to prevent those Roman Nuntioes arrival, here, and our Agents at Rome, whom he never so much as once opposed for aught appears, but complied with, by his Agents, Bishop Montague and Secretary Windebank, as we have fully manifested, when as he should rather have lost his Archbishopric, liberty, life, then have any way consented to it in the least degree, and openly resisted it to his utmost power.  
The third Objection against me is, my compliance with the popish party, and 
Object. 3. Pag. 441, 442.  endeavours to introduce Popery, advance the Papists Designs, and reduce us back to Rome by seven particulars formerly insisted on, and now only recapitulated with reference to the former proofs.  
To most of all these I have given full answers before, and therefore shall be 
Answer.  the briefer in giving further answers to them now. The first, second, fourth, fifth, sixth and seventh instances I deny, in the sense they are pressed, and have acquitted myself from them in the premises: To the third I shall give some further Answer.  
First, it is there objected, that I maintaintained the Church of Rome to be a true Church, and that she erred not in Fundamentals, no not in the worst times, bue only Circa Fundamentalia: And that I justified Chownaeus his Book, who maintained the same. I answer, that I did & do maintain her to be a true Church Veritate entis, not Moris, though corrupt & erroneous in some points, as a thief is a true man, though a thief: And in my Book against Fisher, I charge her with some gross corruptions, errors, to the very endangering of salvation, and with superstition too. Secondly, I am charged that I did maintain at Doctor Bastwicks' censure, that she erred not in Fundamentalibus, but Circa Fundamentalia; this distinction I shall still maintain. There is a great difference between Fundamentalia and Superstructoria, and yet some circumstantials may destroy the foundation: For example; First, Quid What it is a man believes; if a man believes the Trinity without the Unity, or the Unity without the Trinity, this plucks up the Foundation: Secondly, Vbi, the circumstance of place; for if any should deny that Christ was borne, or took his flesh in Judea, this grates upon the very foundation: Thirdly, Quibus Auxiliis, we believe, convert and do works of piety; by nature or grace? If by the strength of nature only, as the Pelagians held, this endangers the foundation: Fourthly, Quando, as to deny that Christ is not already come in the flesh, this subverts the foundation, though but a circumstance: And it is a rule in the Schools, Aliqua circumstantia dat speciem morali actioni; and in this sense the Church of Rome doth err about fundamentals. Thirdly, it is alleged, that I hold the Religion of the Church of England and Rome is both one; Conference with Fisher, page 576. I answer, that it is one and the same Religion in the general; to wit, the Christian Religion: But yet I there write; That we differ in the same Religion, though we set not up a different Religion; and the difference is in certain gross corruptions, to the very endangering of salvation, which each side says the other is guilty of. Fourthly, that I maintain, people may be saved in the Roman Church and Religion; I answer, that other learned Protestants are of the same opinion, not generally of all, but of those among them who want means of better instruction; yet I hold it is very dangerous to continue in that Church and Religion, for any who have means to come out of them. Fiftly, that I hold the Pope is not the Antichrist, and therefore I caused this Title given him to be expunged, & authorized, received, printed Books denying him to be Antichrist, as Shelfords and others, contrary to our Homilies, Writers, and the Articles of Ireland: I answer, that no man can charge me, that I hold the Pope not to be Antichrist: It is a great question even among learned Protestants, whether he be so o● not. The Church of England hath not positively resolved him to be so: The Homilies define him not to be Antichrist: and the Articles of Ireland bind not us here. My expunging of this Title and others of that nature was upon other grounds. However, it is no such undoubted Article of Faith, as powel in his Book De Antichristo, with others, make it. As for the objected Books, I neither Licenced nor approved them, though I had them in my Study. Sixtly, it is objected, that I hold the Pope to be supreme head of the Church; Though Francis Sales, and others style him so, they must answer for it, it's nothing at all to me who hold it not. As for his titles given me by Croxton & the University of Oxford in their Letters, it was without my privity, I could not hinder it; and the same Titles have been usually given to Bishops in former ages, as appears by the Epistles of Saint Cyprian, Augustine and others. Seventhly, for pocklington's and Bishop Mountagues deriving my Succession from Augustin, Gregory, and Saint Peter's Chair at Rome; it was without my privity: It is no more than Master Mason hath proved long before my time; and the Papists would give you hearty thanks, could you disprove this lineal Succession of our Bishops.  
To this was replied in general, that all the seven objected particulars prove a most apparent design in him to introduce Popery, and reconcile us to Rome; 
Reply.  and that all his Answers to them had been formerly disproved as false and impertinent. In particular, That the Church of Rome was no true Church at all, but a false, Antichristian, as well as a corrupt Church. for First, it hath no true Foundation, being not built upon the Apostles, Prophets, and Christ the cornerstone. Secondly, no true Head, Ordinances, Sacraments, Worship, but a false adulterous head, the Pope; corrupt Ordinances, Sacraments, and a mere Idolatrous, superstitious will-worship. Thirdly, no true Ministry, nor government of Christ's institution. Fourthly, she yields no true Subjection nor Obedience to Christ, his laws, word, spirit, but opposeth him and them in all. Fiftly, she is overspread with a Leprosy of damnable Errors in Doctrine, corruptions in Faith, Manners, Ordinances, Government. Sixtly, the definition of a true visible Church in our Homilies and Writers agrees not to her. Seventhly, our Homilies, Writers define her to be a false Church, not a true, who are all mustered up together by Master Burton in his Babel no bethel, where she is largely proved to be no true Church. For his distinction, that she is a true Church Veritate Entis, though not Moris, as a Thief is a true man; it is a mere childish evasion: For it is not the mere entity and being of a company of men, that makes up a Church, or true Church; for if so, the Turks, Pagans, or any assembly else should be a true Church, as well as the Protestants; but a company of men rightly qualified, to wit; professing the true Christian Faith, among whom the Word of God is truly Preached, and the Sacraments duly administered. To set then the distinction and comparison right. If one should demand of the Archbishop, Whether a Thief be a true man or no? as this phrase true man, in our ordinary language signifies an honest just-dealing man, with reference to his qualities, morals, not his Entity or being as a mere man: himself grants that he is no true man, but a false one, in this sense, in this very distinction; and to answer, that he is a true man in regard of his essence, therefore a true man in respect of his Morals, were a mere impertinency, & Nonsequitur. By the selfsame reason, when we demand of him, Whether the Church of Rome be a true Church? and he answers She is so, Veritate entis, for she consists of a company of persons, or real men; not veritate moris, for that they are not so truly qualified in those Morals, or rather supernatural principles which makes them to be a true Church: Himself must needs grant, that his distinction is fallacious, in applying this veritas entis to them as they are a Church, not men; or else yield that they are a false, but no true Church, because his not veritate Moris, can be applied to nothing else but to such moral and divine qualifications, as should make them a true Church; so as his own distinction directly subverts this his false conclusion of her being a true Church; and his charging her with gross Corruptions, Errors, Superstitions, to the endangering of salvation doth the like.  
Secondly, it was retorted, that his distinction of her erring only circa fundamentalia, not in Fundamentalibus, was a falsehood: For first, her affirming the Church to be built upon Peter and the Pope, not Christ the chief cornerstone. Her denying the Scriptures to be Scriptures but as they are grounded on, confirmed and expounded by the Authority of the Church and Pope, Her making Apocryphal Scriptures Canonical, and so adding to the Scriptures. Her giving the Pope power to null and dispense with things against the Scriptures. Her resolving the foundation of all our Faith into the Church; To believe as the Church believes, not into the Scriptures themselves. Her deifying of the Virgin Mary, Saints, Images, in praying to and adoring them with divine worship. Her joining of Saints Merits and Mediations with Christ's, and making them joint Saviour's, Mediators & Advocates with him. Her turning the Sacrament of the Lords Supper into a Propitiatory Massing Sacrifice, of as great or greater Merit as Christ's own Sacrifice on the cross; adoring the consecrated Bread, as their Lord God and Christ himself. Her taking away the Sacramental Cup from the Laity, pointblank against Christ's own Institution. Her giving Christ an ubiquitary body on earth, instead of a glorified body in heaven; her tying people to pray to God in an unknown tongue, with her creating a new head of the Church in Christ's stead, the Pope, who hath the Keys of Heaven, Hell and Purgatory too; and can pardon sins, release Souls out of Hell and Purgatory at his pleasure; with her abolishing the second Commandment out of the Decalogue; What are they all but Fundamental Errors, nullifying that Church which maintains them, and not Errors only about the foundation?  
For his four instances, that circumstances may undermine and destroy the Foundation: We answer, First, that neither of all these instances concern the Papists or Church of Rome, the subject in question; therefore altogether impertinent. Secondly, they are not mere circumstantials, but fundamentals; because directly contrary to the express words of Scripture and Articles of our Faith, of which they are unseparable parts; which if false in any part, may and will be false in the whole, and no ground of Faith at all. For the rule of the Schools we agree it, but how he applies it to his distinction, or the Church of Rome, we cannot yet discern.  
Thirdly, it was replied; That the Religion of the Church of Rome and England is not one and the same; For that which they repute the main part of their Religion, is no Christian Religion at all, nor part of the Christian Religion, but mere Antichristian Error, Superstition, corruption, Idolatry. And in his Book he doth no more charge her with some gross corruptions endangering Salvation, than she chargeth us, as the perusal of his words demonstrates. Fourthly, his justifying salvation to be had in this false Antichristian Church and Religion, denying the foundation, is contrary to the opinion of all Otthodox Protestants, who make her damnable Errors the ground of their separation from her. And though some affirm, that divers in the Church of Rome are saved; yet none are saved by being of that Church, or by that Faith and Doctrine which she properly calls her Faith and Religion, wherein she differs from us, but by their relying only on Christ's merits, which she disclaims.  
Fiftly, his deleting all phrases, clauses calling or intimating the Pope to be the Antichrist, is a clear evidence, that he holds him not to be so: Else his sin, fault will prove the greater in purging out that as Heterodox and scandalous, which himself believes to be a truth. For our Statutes, Homilies, Writers, they define the Pope either in direct terms, or equivalent expressions to be Antichrist and our Church, yea State in them, at leastwise in our forecited Statutes, and the Subsidy, Act 3. Jac. penned by the Convocation. As for the Articles of Ireland, though they bind us not, yet being taken out of the Articles and Homilies of England, they sufficiently declare the resolution of our Church as well as theirs, that the Pope is Antichrist; and Doctor Usher Primate of Armagh, in a Letter of his to the Archbishop himself, Jan. 4. 1635. (the very day of his birth) writes, That this conceit is so rife in the minds and mouths of the Papists now adays, THAT WE ARE COMING ON AND EVERY DAY DRAWING NIGHER UNTO THEM THAN OTHER; for the stopping of whose slanderous mouths, let this suffice, That whatsoever others imagine of the matter, I stand fully convinced in my conscience, THAT THE POPE IS ANTICHRIST; and therefore if I should be so mad as to worship the Beast, or receive the mark of his name, I must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and justly expect the revenge that is threatened against such, Apoc. 14. 10, 11. Wherefore for this Arch-Prelat to question it, to purge out all passages styling him Antichrist, after such a Letter, to suffer such Books to be printed, and retain them in his Study, which deny him to be Antichrist, without any censure of them or their Authors, is a grand offence, savourng of his good affection to the Pope.  
Sixtly, though himself gives not this title of Supreme head to the Pope in direct terms, yet he doth it in effect in his own Book, and his Chaplain licenced it in Sales, for which himself must answer. As for the papal titles given him by Master Croxton & the whole University of Oxford, in several Letters, it was certainly with his approbation, else he would have reprehended them for it, which he never did: These titles are such as of later times have been appropriated only to the Pope, and were never given to any of his Predecessors in any Age, much less to any Protestant Bishop: And though one of them (as Sanctissime Pater) may perchance be found in Cyprians and Augustine's genuine Epistles; yet Sanctitas in the abstract, can hardly be showed in any of their true Epistles, nor was ever appropriated to any for many hundred of Ages, but to the Pope: As for the other exorbitant and blasphemous titles, no Father nor ancient Author was ever guilty of giving or affirming them.  
Seventhly, for pocklington's and Mountagues deriving his pedigree and succession from Rome, it is in such phrase and language, as was never used by Mason, or any 
Obje. 4.  else in former times, with a mere intention to reconconcile, reduce our Church and Prelates to Rome, from whence they derive their pedigree; the end of all these new positions and objected particulars against the Archbishop, the guilt whereof still rest upon him, notwithstanding all his Evasions to shake it off.  
The fourth thing charged against me to make good this Branch, is my holding intelligence, correspondence with the Pope's Nuntioes, Agents, Priests, Jesuits, by my Favourites and Instruments, as by Bishop Montague and Secretary Windebanke, advanced by my means; the later of them, as appears by many produced Letters and Testimonies, holding intelligence with Cardinal Barbarino (who entertained his Sons at Rome) the Pope's Nuntioes, and with divers dangerous Priests, Jesuits, whom he protected, released out of prison, and imprisoned the Messengers who usually apprehended them, till they gave bond, never to apprehend nor prosecute Priests any more.  
To this I answer, First, that there is no clear proof of Bishop Mountagues advancement by me, or intelligence or compliance with the Pope's Nuncio, Priests, 
Answer.  or Jesuits; but if there were, it is nothing to me, being without my privity, knowledge, or approbation: Secondly, for Secretary Windebanke, it is very true, I was the means of advancing him to the Secretary's place (being my ancient friend and acquaintance) but not with any intent to advance Popery, protect or release Priests, Jesuits, or hold any correspondency with the Pope or his instruments; if he proved so ill an instrument after his advancement, it was beyond my expectation, himself must answer, and hath been impeached for it, not I: For the Letters he received from the Pope's Nuncio Panzani, the Queen's Priests, or his Sons, with their going to, and entertainment at Rome, they concern not me, who was not privy to them nor their entertainment: But it is objected, that we continued our friendship still, notwithstanding I knew his correspondency with, releasing and protecting Priests, Jesuits, and joined with him in some Warrants: I answer, that it is well known that he and I were at variance and distance of later times, he deserting me in the business of the late Lord Treasurer Weston, and for my hand to one Warrant jointly with his and others for a Priests release, it was but casual, we being then both together at the Counsel Table, where his Release was condescended to, upon sufficient bail and caution, at the Queen's request.  
To this was replied; First, that Mountagues correspondency with the Pope's 
Reply.  Nuncio, Priests, Jesuits, his popish inclination and endeavours to reconcile and reduce us back to Rome, are abundantly proved in the premises, with his good affection to, and compliance with him in this design, the end and cause of his advancing him to two several Bishoprics, the last whereof was Norwich: In his account from whence to the Archbish. himself for the year 1638. (written with his own hand, endorsed with the Archbishops, and found in his Study) there is this notable clause concerning King Henry the eighth, the first suppressor of the Pope's power among us; The Bishopric of Norwich, since the total desolation and dissolution of the former Bishopric by King Henry the eighth, WHO STOLE THE SHEEP, AND GAVE NOT SO MUCH AS THE TROTTERS FOR GOD'S SAKE, is a mean thing, (though worth above one thousand pounds per annum) A most ingrate and scandalous expression of an avaricious popish Prelate, unworthy of so fat a Bishopric, who instead of being Shepherd, became a Wolf, devouring not only the Sheep, but Shepherds of his Diocese, and vexing them more with his popish Visitation, Articles, than ever KING HENRY the 8. did the Prelates by diminishing their over-large Possessions.  
Secondly, for Secretary Windebank, it is undeniable; First, that the Archbishop was the only means of his advancement to that place of trust: Secondly, that he was his mere creature, instrument, bosom-friend, and privy to all his actions: Thirdly, this intimacy and friendship of theirs, continued till Windebanks flight hence in to France, upon the Parliaments impeachment against him for harbouring and releasing Priests and Jesuits, and that the transitory short differerence between them about the Lord Treasurer Weston, had no relation at all to any thing concerning Priests or Religion, wherein they both accorded: Fourthly, that the same Priests and Jesuits, as Sir Toby Mattehw, Smith, Leander, Sancta Clara and Price, were intimate and familiar with them both: Fiftly, that they both concurred in checking, discouraging, imprisoning, Grace, Thatcher, Waddesworth, and others for apprehending Priests, Jesuits, and in calling Grace a Priest-catching knave; Sixtly, that they both joined together in some Warrants for the release of Priests; and his excuse, that it was by casualty when they were both at the Counsel Table, where others joined with them, is no extenuation of his offence; where he being the over-potent member, should have engaged all the rest to oppose such an illegal scandalous action, and not have drawn them on thereto, by setting his hand first to the Warrant: But it was to gratify the Queen, and promote the Roman Catholic Cause, therefore to show his forwardness, his hand must be first to this Priests discharge, that so he might the more freely walk abroad to seduce his Majesty's Subjects: Seventhly, for Panzanies, Father joseph's, Father Phillips, with his sons and the Lord Scudamores' Letters to Secretary Windebank, though they are nothing to the Archbishop in point of charge, simply considered (in which sense we urge them not) yet they are infallible evidences of Secretary Windebanks correspondency and intelligence with the Pope's Nuntioes, Priests, Jesuits, of Cardinal Barbarinoes', and others respects to him and his Sons, of his extraordinary protection of Priests, Jesuits, and that he was their instrument, the only end for which we produced them; and being compared with his advancement of, and intimacy with Windebank, notwithstanding the frequent complaints to himself and the Counsel of his releasing, protecting Priests, Jesuits, and with that general good opinion the Priests and Papists had generally at Rome, and in other foreign parts of of the Archbishops own real endeavours to promote their Religion here, and reduce us back to Rome (testified by Sir Henry, and Master Anthony Mildmay, Master chaloner and others) it will amount to a full proof of a confederacy between them to effect this dangerous Romish Design, notwithstanding all his evasions; to accomplish which, this Secretary was as active an instrument for him in the State, as Montague and other Prelates in the Church.  
The fifth thing objected to prove my real intentions, endeavours to introduce popery, and reconcile us unto Rome, is my intimacy and correspondency with 
Object. 5.  divers dangerous Priests and Jesuits, as Saint Giles, Sir Toby Matthew, Smith the Jesuit, Leander, Price, the Bishop of Chalcedon Doctor Smith, and others; one of which [Saint Giles] I am charged to have maintained in the University of Oxford sundry years, to corrupt and seduce Scholars there; my discouraging, threatening and abusing Pursuivants for their diligence in apprehending Priests and Jesuits; my not committing Priests, or discharging them when brought unto me by them; my imprisoning Grace, and calling him Priest-catching knave; my connivance at the liberty that Priests and Jesuits had in the New-prison, Clink and elsewhere; my causing many popish Books to be restored to the owners when seized (contrary to the Statute) that so they might be dispersed to seduce his Majesty's Subjects; some of which particulars are proved by papers under my own hand, seized by Master Prynne, who ransacked my Study and Chamber; others, by the testimonies of Waddesworth, Newton, Deuxell, Mayo, Goldsmith, Cook, Egerton, Elizabeth Grace and Thatcher: And out of my own Book they allege, I never persuaded nor practised any persecution against popish Priests or Jesuits.  
To this I answer in general; First, that if the design charged against me, were only to reconcile the Church of England and Rome together in a just and Cstristian way, so far as it might stand with truth and piety, I hope no Christian can blame, but rather commend me for such an enterprise; Such a reconciliation between both Churches as this, I confess I have long desired, endeavoured, and published as much to the world in my Reply to Fisher, p. 388. in these words; I have with a faithful and single heart, laboured the meeting, the blessed meeting of TRUTH AND PEACE in Christ's Church, which God I hope will in due time effect: But other reconciliation than this to the prejudice of truth and piety, I never attempted, as my Epistle to that Book will manifest.  
Secondly, for my pretended intimacy, correspondency with Priests and Jesuits, I dare confidently affirm, that never any man that sat in my place since 
Answ.  the Reformation, had less acquaintance, familiarity, correspondence with Priests and Jesuits than I; some of my late Predecessors, by name, Archbishop Bancroft and Abbot (never suspected of any inclination to popery) have usually held intelligence with, and received sundry Letters from Priests, Jesuits in foreign parts yea entertained some of them at their Tables, and that no doubt for good purposes, and the advancement of the Protestant Religion: But I for my part never held correspondency, nor received Letters from any of them; and I bless God for it; for had I done it, I must have suffered very deeply; and my Chamber, Study, Closet, being so diligently searched, no doubt their Letters would have been seized, and given in evidence by Master Prynne, as well as others; but no such Letters are or can be produced; and to my knowledge I never entertained knowingly any Priest or Jesuit at my Table, nor gave them any countenance, though my Predecessors have usually done it; to prove which, I desire Master Dobson may be examined: who being examined accordingly without Oath, affirmed; That he was an household servant to Archbishop Bancroft, who received divers Letters of intelligence from Priests and Jesuits in foreign parts, and sometimes admitted them to his Table; that he was after servant to Archbishop Abbot, who for a month or two, dieted one Julius Maria, and another popish Priest, as he taketh it, (the one a Spaniard, the other an Italian) at his Table, in hopes of their conversion, who faltered wish him in the end, and were thereupon discarded: That he was likewise a servant to this Archbishop, and never saw Sir Toby Matthewes, nor any other Priest or Jesuit to his knowledge at his Table: Who being cross interrogated, Whether he knew Julius Maria and the other to be popish Priests? He answered, he did not certainly know them to be so, but they were so reputed, and professed Papists: To which the Archbishop added, That King James had conference with, and extended favour to some Priests, making good use thereof, to set them at variance among themselves, and induce them for to write one against another, as Watson and Preston, who wrote divers Books in defence of the Oath of Allegiance, and did good service therein; whereupon my Predecessor Abbot granted Preston a kind of protection under his hand and Seal: And why I might not do as much as my predecessors in countenancing Sancta Clara (were I guilty of it) without any Gild of TREASON or just Offence, I yet know not any reason.  
Thirdly, I utterly deny that I held any correspondency with Sir Toby Matthew, Smith, Price, Leander, Sancta Clara or Saint Giles, neither is there any clear proof thereof: but admit I did, yet there's no proof at all that I knew them to be Seminary Priests; and if I knew them not to be Priests, no Law takes hold upon me, though I harboured them, which I never did.  
Fourthly, the witnesses produced to prove my intimacy with these Priests, are persons of very mean condition, against whom there have been many great complaints made heretofore at the Counsel-table, and against one or two of them of late, for dishonest practices, in seizing other men's goods and moneys, under pretext of searching after Priests and Jesuits, pretending the goods were theirs: which complaints were referred to some Justices of Peace to examine and how far their testimonies will sway with your Lordships, I most humbly submit to your grave judgements, they being formerly offended with me, for pressing the examination of the many complaints against them in this kind.  
Secondly, to the particular testimonies I answer; First, that Saint Giles his residing and maintenance in Oxford, was by the King's special Warrant, which hath been produced, much against my will; and I never heard he exercised his popish Function, or seduced any there, but only studied metaphysical learning, according to his engagement: Secondly, For Sir Toby Matthew, I did not know that he was either a Priest or Jesuit, and utterly deny that he was ever with me in my Coach or Barge, or usually repaired to me to Lambeth, though being an eminent Archbishop's Son, I might in that regard have permitted him more free access unto me: And my Secretary, Master del, remembers not that ever he told Newton that Sir Toby Matthewes was with me in the Garden at Lambeth: Besides, Newton, is but a single witness; and Master Dobson attests, that he never saw Sir Toby Matthew with me at Lambeth. As for his release when apprehended by the Lords Warrant, it was only by the Earl of Straflords' order, not mine. For Smith the Jesuit, there is no proof that ever he was with me at Lambeth, but only that he was seen there talking familiarly with my Secretary, Master del, near my Study door, who denies and remembers not any such thing: As for his words to Newton, that he had done his errand to me, they are but the reports of a Jesuit to slander me, there being no proof that ever he spoke with me: For my correspondence with the Bishop of Chalcedon, Doctor Smith, there is no proof but conjectural from my Diary: For Leander and Price their resorting to me, it is but a report, without proof at all: And for Sancta Clara, I never saw him above three or four times, according as I have truly related under my own hand: Fourthly, Saint Giles and he were Aliens borne out of the King's Dominions, and no natural born Subjects; therefore admit I had harboured and maintained them, it is no felony nor treason by our Laws, and directly out of the Statute of 27. Elizabeth: Fiftly, Waddesworths' testimony, it is but a hearsay; for my sending four pound to pay his Fees, I think it is true, and it was upon this occasion; He pretended that he had been a Roman Catholic, but was now really converted to our Religion, and thereupon released, but wanted money to pay his Fees; whereupon I sent him four pound, thinking him to be a new convert to us, and it was upon his own sending to, and acquainting me with his poverty and condition: Sixtly, for my releasing and refusing to meddle with Wilford the Priest, it need no other answer than what the Witness swears, that he had a protection and Letter of discharge from Secretary Windebanke, and this was the cause I refused to meddle with him: Seventhly, for Grace, he was committed by the Lords of the Counsel, not by me; he gave me very ill language, and used approbrious scandalous speeches of me in my own house, for which he was committed: As for my calling of him Priest-catching knave, it is proved but by one Witness; and indeed there were many complaints against him for abusing his authority in seizing and searching after Priests, to the prejudice of those who were not such: whereupon I commanded the rest of the Messengers belonging to the High Commission not to keep him company, to avoid the like abuses and complaints: Eightly, for egerton's testimony, it is but a report from Mottersheads mouth, a single Witness, formerly censured in the High Commission for his abuses in importing prohibited Books, and therefore his testimony is to be suspected; Master Jones is not produced to make good his testimony, but his papers only, which are no evidence: Ninthly, for the liberty and freedom of Priests in their prisons, it was unkowne to me, and their Keeper's fault, not mine, who would have restrained them: Finally, Mayo witnesseth thus much for me, that I gave him command to watch the Ambassadors and Pope's Nuntioes houses, to see who resorted thither to Mass; which he did, giving me an account thereof; and Thatcher confesseth, that I gave him a Warrant to apprehend Priests and Jesuits; though I denied it to another, whom I thought not fit to trust in such an employment; a clear evidence I was no friend unto, and held no correspondency with them. Whereas it is objected, that I confess I never persuaded nor practised any persecution against popish Priests and Jesuits, though I persuaded and practised it too against Puritans, and those who opposed popery: I answer, that I hope it is no offence not to be a persecutor, or not to give ill language to Jesuits; and for my persecuting of orthodox Ministers and Puritans, I never persecuted any, though I prosecuted some for their schism and misdemeanours: Wherefore this heavy charge which hath made so great a noise in your Lordships and the people's ears, is I hope quite wiped off, and fallen to the ground.  
To this was replied in general; First, that the Design charged upon him is, not his reconciling of ROME to us, but of the Church of ENGLAND 
Reply.  to the errors and corruptions of the Church of ROME; and how active he was, how far he proceeded to accomplish this, and how near he had brought it to perfection, both in point of Doctrine, Ceremonies, practice, the premised evidences have abundantly manifested, notwithstanding all flourishes to the contrary in his Book against Fisher, published not out of any zeal against popery, but merely in policy upon other men's solicitations, to stop the people's clamours against his popish practices and proceedings, as himself relates in his Epistle thereunto: And his setting up ALTARS, CRUCIFIXES, IMAGES, TAPERS, introducing bowing to ALTARS, COPES, Consecration of Flagons, Churches, Chapels, purging out all passages against popish Doctrines, Popes, Jesuits, popish Priests, etc. his permitting all kind of ARMINIAN ERRORS and Popish Tenants, to be Preached in our Pulpits, and published in Print with his Chaplains special approbations prefixed to them; together with his countenancing; advancing the Authors, fomenters, and persecuting the oppugners of them, speak far clearer, louder against him, than all his empty writings and testimonies of himself can possibly plead for his justification, being so palpably contradicted by the whole stream of his actions.  
Secondly, that his intimacy, correspondency with popish Priests and Jesuits is sufficiently proved by our former evidence: Sir Toby Matthew, the most active pernicious Jesuited Priest in the Kingdom, we have proved to be riding with him sometimes in his Barge, sometimes in his Coach, sometimes in private earnest discourse with him in his Garden, and frequently with him at his Table; what greater familiarity or intimacy could there be between them then this? That he knew him to be a Priest and Jesuit, is clear by Habernfields plot, found in his Study, informing him to be so; and by the Pope's Bull to him, common in many Courtier's hands: For Sancta Clara, his favourite Doctor Lindsey brought him to his Study, with his Book to reconcile us to Rome, to peruse it of purpose before it went to the Press; after which he came thrice to him, writ a Book in defence of Episcopacy by divine Right, with an intention to gratify him, and tendered it to him for his licence, as himself confesseth under his 
a See here p. 427.  own hand in a written paper, where he extenuates this fact all he could; and is this no intimacy nor correspondency? For St Giles, his own 
b See here p: 428.  hand-writing, testifies that he knew him to be a Priest, yet notwithstanding he permitted him to reside sundry years in the University of Oxford, where himself was Chancellor, to have the use of the Library there; yea he provided him a large maintenance, & constantly paid it to him there, during his residence, he repairing oft times to him to receive it; and is all this no intimacy, no correspondency? For Leander, he denies not but that he was with him once or twice, and if common reports both among popish Priests, Papists or Protestants may be credited, he was once his Chamber-fellow in Oxford, and most intimate, powerful with him here, being purposely sent hither by means of his interest in him, to complete our reconciliation and reduction to Rome. For Smith, a most dangerous Jesuit, we have proved his being at Lambeth near his Study, his familiarity with Master del his Secretary, who used him with great respect; his intimacy with Secretary Windebanke, the Archbishops greatest confederate; his sending of messages to the Archbishop by Sir Toby Matthew, to remember the business he told his Grace of when he was last with him; and his frequent threatening of Master Newton the Messenger when he met him in the open streets, that he would complain of him, or do his errand to the Archbishop, and that he had done it; And are these no badges of his intimacy? For his acquaintance and correspondence with the Bishop of Chalcedon, Doctor Smith, it is apparent by his own Diary, and Windebanks Letter to his Son, himself not daring to deny, that Doctor Smith mentioned in his Diary, is any other then Chalcedon: For Price the Provinall of the Benedictines, we have proved that he hath been seen at Lambeth talking familiarly with Master del, and waiting near the Archbishops Study door to speak with him in private; that he and Leander have been oft times met, going, as themselves affirmed, to Lambeth to speak with the Archbishop, who cannot deny but they were with him; and by whose means we know not, this Price procured the Searchers place at Dover for the use of the Benedictines, and put two professed Papists into it, for the freer passage of Priests and Jesuits into the Kingdom, and more secure conveying intelligence to and from Rome: Now lay all this together, and we dare confidently aver, that all his predecessors since the Reformation put together, had not half that intimacy, correspondency with Priests and Jesuits as he; and if the truth were known, the party or parties who two several times seriously tendered him a Cardinal's Cap, avowing ability to perform it, was either the Popes own Nuncio, or some Priests, Jesuits or popish Agents, who had instructions from the Pope himself to make this offer to him; which none durst nor could without hazard of their lives, have tendered so much as once, much less twice to any of his protestant predecessors: That he received no Letters from Priests and Jesuits, is a thing not credible; the double proffer of a Cardinalship to him from Rome, is a stronger evidence that he received Letters likewise from thence, than his own bare word, he received none: It is true, we met with no such Letters in his Study or Closet, but the reason was, himself before his commitment and afterward, when he went to Lambeth to fetch papers thence (his Closet and Study being not sealed up till some months after his commitment) had time and wisdom enough to convey all such Letters out of the way, or burn them, lest they should rise up in judgement to condemn him, though he removed not others thence, wherein he conceived least danger, the better to colour his removal and burning of the most dangerous.  
For Master Dobsons' Testimony, he is but testis domesticus, his own menial servant, a mere single Witness, and unsworn too, therefore not so much to be valued; but take it as it is, it proves little for him: He saith, that Archbishop Bancroft received Letters of intelligence from foreign Priests and Jesuits, but he knows neither their persons nor names, much less that they were either priests or Jesuits and that any such resorted to his Table, he cannot certainly affirm it: for he cannot nominate any one priest in particular, and conceives only they were priests but knows it not but by conceit, without other evidence: For Julius Maria and the other foreigner, who dieted for a time at Archbishop Abbot's Table, he confesseth he did not know them to be priests, but strangers they were, and papists, who made some shows and promises to that Archbishop of turning Protestants, the only ground why he thus entertained them, to further and perfect their conversion; but as soon as they faltered with him, they were presently discarded: But what is this to this Archbishop's case, who kept correspondency with these Priests and Jesuits, of purpose to pervert and reduce us back to Rome, not to convert them unto us; certainly neither of these two (though Bancroft was none of the greatest enemies to Rome) ever entertained a Jesuit, or most pernicious known seducers into their Coaches, Barges, Closets, Gardens, as he did Sir Toby Matthew and Sancta Clara; never maintained any Priests in the University to seduce young Scholars, and instruct the Doctors there, as he did Saint Giles, who professed, that the 
c See p. 428.  Archb. was very cordial for their Romish Religion; never checked, imprisoned pursivants for being too active in apprehending Priests, nor reviled them by the name of Priest-catching kndves, as he hath done; their cases and his therefore are very different: For Master Dobsons' not seeing Sir Toby Matthew at Lambeth; Ergo, he was never there with the Archbishop; it is a mere Nonsequitur; Master Dobson is ancient, perchance his eyes were so dim he could not discern him, or he was out of the way when Sir Toby was there; but divers others swear they saw him there; Master del informed Master Newton, that his Lord was busy with Sir Toby Matthew in the Garden: yea therefore the Archbishop dares not produce him to testify his knowledge, lest he should confess the truth.  
For King James his encouraging Watson and Preston to write against the Jesuits and other of their Orders, no doubt it was a lawful policy, and if this Archbishop made use of these Priests, Jesuits for the like good ends, we should have commended, not accused him for it; but he makes use of them the quite contrary way, to poison, corrupt our Universities, to sophisticate our Articles of Religion, to put such a Roman gloss upon them, as might make them seem to be Roman Catholics and to reconcile us speedily to Rome, not Rome to us, as Sancta Clara his Book (written in England, and 
d See p. 427.  showed to his Grace by the Author himself, accompanied with his great favourite Bishop Linsey before its publication, as himself acknowledgeth under his own hand-writing) manifests passed all contradiction; therefore the case of Preston (to whom he himself hath given a protection under his hand and Seal as well as Abbot) is altogether impertinent.  
Thirdly, for his correspondency with Sir Toby Matthew, Sancta Clara, Saint Giles, Leander, Smith and Price, we have so fully proved it, that impudence itself would blush to deny it: OurWitnesses have sworn all of them to be popish Priests, himself under his hand confesseth Saint Giles to be such a Priest, and that he was charged not to exercise his 
e See p. 428  Priestly Function during his residence in Oxford; it is strange audacity therefore in him to deny, that he knew any of them to be Priests, when he infallibly confesseth he knew him, and no doubt knew all the rest to be so too, especially Sancta Clara, who styles himself so in his Book, yea Father Price and Leander too, were most notoriously known to all to be such, and to exercise their Priestly Function in London, if not in the Court itself sometimes, therefore known no doubt to be priests to him.  
Fourthly, for the Witnesses produced, we very much wonder at his exceptions against them, most of them, as Master Waddesworth, Newton, Mayo, Thatcher, Goldsmith and Cook, being persons employed by the Lords of the Counsel, himself and the high Commissioners to apprehend Priests and other Delinquents, who continued in that employment after the pretended complaints against them: If they were men so dishonest, so uncredible as he pretends, why then did himself, the Lords and high Commissioners make choice or employ such for their Messengers, & commit so great a trust unto them? If they be persons worthy to be trusted with such an employment by persons of honour, quality and himself too, then certainly most competent Witnesses, attesting only that they know, with reference to the Archbishop, in the very execution of their Office, about the apprehending of Priests and Jesuits, wherein none can give so full or punctual testimony as themselves, who are most privy to their own Actions. For the pretended abuses committed, they concern only two or three of them, not all; that they are guilty of aught complained against them, there is not the least shadow of proof offered by the Archbi. and admit there were, yet it would no ways invalid their testimony, being not in the things for which they were accused, and fortified with other concurrent testimonies, as Master Thatchers, Master Deuxels and Elizabeth Gray's, against which there is no just exception; for Mr egerton's censure in the High Commission, it was most unjust and illegal; he was sentented there to be deprived of his Searchers place, and fined forty pounds, only for giving way, and conniving at the importation of some ENGLISH BIBLES with GENEVA NOTES, and selling some of them to others: A dangerous crime, which will rather improve then impeach his testimony in all honestmens' opinions.  
Secondly, for his particular answers, we shall return this replication; First, that the Warrant under the King's hand for Saint Giles his residence and maintenance in Oxford, is without date, written with the Archbishops own hand, and a mere circumvention; yea, it seems a very strong argument of his guilt; for if himself did not place and provide for him in Oxford, what need he procure such a Warrant from the King to do it? and if he had been cordial to our Religion, he would never have accepted such a Warrant, nor intermeddled with such a dangerous scandalous Design as this, to poison and seduce the whole University (who took public notice of it) in such a time of general defection and backsliding unto popery.  
Secondly, for his intimacy with Sir Toby Matthew, and knowing him to be a Priest, our Witnesses evidences are so clear, we shall rather pity his impudence in denying it, then trouble your Lordships in repeating them; Master Dobsons' not seeing him at Lambeth, is no proof he was not there, and the Earl of strafford's releasing him, was seconded with his own approbation who said it is well.  
Thirdly, for Smiths, Leander's and Price their resorts unto him, we have formerly cleared it, and shall not repeat; Sancta Clara his addresses to him, with his Books to reconcile us, is confessed under his own hand, we need no other testimony.  
Fourthly, that Sancta Clara and Saint Giles were Aliens, is no extenuation of his guilt, but aggravation; for they were therefore the fitter, the likelier to be employed hither by papal authority, to reduce us back to Rome; But admit them Aliens, which he hath hath not as yet proved, yet Sir Toby Matthew, Leander and Price were native Englishmen, and so within the Statutes of 23 Eliz. c. 1. & 27 Eliz. c. 2. which he would evade.  
Fiftly, for Master Waddesworths' testimony, it is very full, the Design was to send him over-sea, or to imprison him, till he should enter into bond never to prosecute or apprehend Priests more, to which plot the Archbishop was privy, whose name was used to him, himself confessing he sent him four pieces to be rid of him; He pretends it was because he pretended himself a convert: Certainly this is but a pretext, he being a convert many years before, and one employed to apprehend Priests long before his imprisonment, his diligence herein being the cause of his troubles.  
Sixtly, his refusal to commit Wilford, a most dangerous seducing Priest, before he knew he had any protection, and discharging him afterwards, only because he had a protection from Secretary Windebanke, with Master Dells answer, that his Lord would not meddle with such trifles; shows the coldness of his zeal to our Religion, and his good affection to popery: If a godly Protestant Minister had but scrupled at the reading of the Book for Sabbathday-sport, or omitted the least Ceremony, or preached but a Sermon on a Lordsday afternoon, these were such heinous crimes, and matters of so grand importance, that they must be forthwith suspended, committed, deprived, and all businesses set aside to prosecute them, notwithstanding any protection of Law or Gospel; but if a dangerous Priest, who had perverted above two hundred souls, be brought before his Grace, alas his zeal is so frozen, he will not meddle with the business, and his friend Secretary Windebanks Warrant must set him free, and secure him against all laws and prosecutions: A plain proof of a confederacy between them to protect these Traitors, and reduce us back to popery, by granting liberty to such pernicious seducers.  
Seventhly, for Grace, his only fault as our Witnesses depose, was, that he complained against, his expertness and diligence in discovering priests, and assisting other Messengers to apprehend them; for this heinous crime alone, Windebanke complained of him to the Queen; and for this very cause Thatcher is specially charged by the Arcishop himself, not to keep company with him, under pain of being turned out of his place; and Goldsmith deposeth, that the Archbishop himself gave a public charge to all the Messengers of the High Commission not to keep company with Grey any more, for if they did he would lay them by the heels, pull their Coats off their backs, and turn them out of their places; Committed he was to the Fleet upon the Archbishop's complaint, only for using words implying his coldness in prosecuting priests, & hoping to see better times; a very poor cause to imprison him so long: His own hand (as we proved) is to the Warrant for his commitment: He oft times petitioned for his enlargement by his wife, but his petitions were still rejected with scorn; He answers, He will have nothing to do with that Priest-catching knave, proved by two Witiesses, Elizabeth Grace and Goldsmith. Vbi dolor ibi digitus; here was the cause of all the malice against Grace, this was his grand crime, he was a priest-catcher, and a knave for catching them; strange language from an Archbishop: But what follows? his favourite Windebank must come in to act the second part and close up the Tragedy; Grace must not be enlarged after many month's imprisonment, till he put in bail never to discover or prosecute Priests more, and then they should all be quiet in short time with our prelates and popish Clergies concurrence, quickly reduce us all to Rome: This is the upshot of the Design, which this evidence concerning Grace most clearly discovers and proves too.  
Eightly, for egerton's testimony, concerning his restoring of popish Books, it is more than a report, it was from the mouth of Mottershead a sworn Officer to the Archbishop, now dead, who durst not report an untruth of this nature, and the Archbishop himself confesseth, the many Books forementioned, were restored by order of the High Commission Court, whereof himself was a chief member, therefore by him; a clear confirmation of Mottersheau's words, Egerton's testimony, and Master Jones his papers.  
Ninthly, for the liberty of Priests, Jesuits, and their saying Mass in prisons, it was his own negligence and connivance, the Keeper's being under his command, & the High Commissioners, who could look narrowly enough to Puritans and godly Ministers: and indeed their commitment thither to secure them from our common Goals and all legal prosecutions, was but a mere fallacy to delude the people, and advance the Catholic cause with greater facility and less suspicion.  
Tenthly, Mayoes' testimony and Thatchers, are so far from extenuating, that they aggravate his offence; their Warrants and employments being mere dissimulations and shadows to gull the people; for naught was done upon the intelligence of the one, to whom he refused to grant a Warrant, because he was too hot against Priests; and no Priests apprehended by the other, who had his Warrant upon this condition, Not to employ or keep company with Grace, the only man that could discover Priests and Jesuits to him, and help him in their apprehending.  
Finally, his own objected confession in his Epistle to the King, God forbid I should ever offer to perswide a persecution in any kind, or practise it in the least, etc. against Priests and Jesuits, coupled with the premises, when as he was so terrible, so bloody a persecutor of Orthodox godly Ministers, and zealous Protestants, unanswerably proves his connivance at, his protection of, and confederacy with them, to reenthrall us in their Romish bondage: So that this whole charge, however he conceives he hath shaken it quite off and laid it in the dust, recoils upon him with greater vigour, and rests heavier on his back then ever.  
The last charge of this nature against me is, 
a Page 459, 460.  that I complied with Papists, Priests and Jesuits, in concealing their very Treasonable plots and conspiracies 
Obje. 6.  both against our State, Church and Religion, to reduce us unto Rome, for which they produce two instances; my threatening and committing Mistress Hussey, for discovering a dangerous plot of the Queen. Mother and others to cut the Protestants throats; and my concealing of Habernfields plot discovered to me, not prosecuting or revealing it to the Parliament or Lords, to fifth it to the bottom.  
To this I answer that I did not conceal nor discourage the discoverers of either of these two plots: For the first of them, I conceived it very improbable, 
Answer.  and I thought Anne Hussey to be crazy when she revealed it, and so much I told her; For her commitment to the Sheriffs, it was at her own desire, for her greater safety; and there was as strict an examination as possible of this conspiracy, but no clear evidence: For the latter plot, as soon as I received intelligence of it, I presently revealed it to the King, as appears by my Letter, and the Kings Answer to it in the margin, under his own hand, which Master Prynne hath printed; and the subsequent Letters prove, that I did all I could therein, but could make nothing of it; This I believe a noble Lord here present well remembers, to whom I disclosed it, to wit, the Earl of Northumberland (who presently replied, he did remember no such thing:) However, it is one of the greatest evidences that can be of my steadfastness in the protestant Religion, and opposition against popery, if the plot were real, and if but counterfeit, than no crime to conceal it.  
To which was replied; First, that all the premises abundantly prove, that he 
Reply.  was privy and assistant to many Jesuitical plots and devices to usher in popery, and reduce us to Rome, therefore it is no wonder that he opposed not, nor prosecuted, but smothered them all he could: Secondly, that the first of the plots which he then conceived improbable, hath since experimentally proved real both in England and Ireland, yea his ᵇ Own with strafford's dangerous advice to the King, To 
see A necessary Introdution to his Trial, p. 170 71.  bring in an Army of Irish Papists at that time, to subdue the Scots, because they durst not trust the English; was cozen German to this plot, which she discovered, and probably a branch thereof; For his deeming and calling her Madwoman, when she spoke both punctually and rationally, with his reviling terrifying words to her, his laying an imputation on the whole City of London, that she was hired by them to make this discovery, with his menaces to have her punished, etc. were unsufferable abuses in such a case as this, to smother a most execrable Treason, and such a terrifying of a Witness, as we shall not read the like, especially when all the other Lords encouraged and gave her good words: As for the further examination of the business afterwards and commitment of the Priest, it proceeded only from the other Lords, not him, who did all he could to daunt the Witnesses, and conceal the Conspiracy; which if fully prosecuted at that time, might have prevented the bloody Massacres which have since been made in Ireland and England, in prosecution of the same Design, to advance the Catholic Cause, and reduce us back to our prestine Romish thraldom and superstitions: Thirdly, for Habernfields plot, it is true, upon the first discovery of it to him in the general only, when he deemed it to be a conspiracy plotted & prosecuted only by Puritans, he acquainted the King therewith, which we confess in our Evidence; but as soon as he received the full discovery of it, & found the parties engaged in it to be Papists, Priests, Jesuits, and some of his own creatures, confederates therein particularised, (as Secretary Windebanke, Sir Toby Matthew, and others about the Court,) he presently sets down, proceeds no farther in it, conceals his papers to himself, not discovering them to King, Counsel, Parliament, nor endeavouring to apprehend, examine the parties named in it, when present, and some of them questioned, yea impeached in Parliament for some particulars relating to it: Which concealment of his, of a most desperate Treason and Conspiracy, thus circumstantiated in a case of such grand concernment to the safety of the King, Kingdom, Church and Protestant Religion, we conceive to be a high and treasonable offence, tending only to advance those popish Designs to subvert our Religion, and subject us unto Rome, which have ever since been prosecuted by the selfsame parties, faction, with an higher hand and more open face of late, then ever heretofore: That this plot was not a fiction, (unless only in that which concerns himself, wherein he knew there were some mistakes, he being not so odious at Rome as it seems to make him,) but a real truth in all or most particulars which concern our Religion; his own Diary, his endorsments on it together with our dear-bought experience, & late Discoveries concurring with it, fully evidence. His own conviction therefore of its reality should have enduced him, if not to prosecute, yet at leastwise to have revealed itto the Parliament, that they might have sifted it to the Bran, which he never did; Master Prynnes seizing it in his Chamber, to his great grief, being the only means to bring it unto light: His argument, that it makes most of any thing for the justification of his sincerity to our Religion, and opposition to Popery, aggravates, not extenuates his offence in concealing it, because than he had more reason to disclose it, as well for his own vindication from scandal, as the public safety of our King, Church, Religion; but his engagements to this confederated Popish party, and the Advancement of their cause were such, that he preferred them before his own private pretended justification, or the safety of all these coupled together: Wherefore he still remains under the guilt, weight of this and all other the Commons forementioned particular charges, notwitstanding all his Answers, Defences to enervate or elude them: And therefore upon this first general Branch of his Charge, the Commons prayed Judgement against him from the House of Peers, as the Archest Traitor, the cunningest underminer Subverter of of our established Religion, the greatest Advancer of Popery, and most sedulous Agent to reduce us back to Rome, of any Archbishop or pretender to the Protestant Religion, that our English Soil or the Christian world have ever bred; concluding in the Poet's words, Dij talem terris avertite Pestem.  
The remaining Branches of whose Charge and Trial, we shall (God willing) contract into a lesser Volume, and publish with convenient speed; in each Branch whereof, he will appear as Criminal, as Treasonable, as Arch a Malefactor as in this, wherein he most protested, most laboured to assert his Innocency against so many pregnant Evidences and clear Demonstrations of his guiltiness, as will render him most execrable to all true Protestants for eternity, however some have already enroled him in their lying Legends, for a most glorious Martyr, and more meritorious Saint, then ever his traitorous Predecessor Becket was; whose Treasons and other grand Misdemeanours, were far inferior both in quantity, quality, and a trocity unto his.   
FINIS.   

THE TABLE OF THE Principal matters contained in this History, some Pages whereof being overcast and twice set, others misprinted; wherethey are twice paged, thou shalt find that in the later which is not in the former; and the other in the corrected, that is not in the mistaken pages.  


Dr. Robert Abbot's testimony of laud's inclination to Popery in a public Sermon in Oxford, p. 155, 410, 411. 545 546.  
Absolution of Priests but declarative, expunged, p. 207. 350 to 357.  
Ferdinando adam's Excommunicated and vexed by laud's Officers, for not removing the Lords Table, and setting up a place of Scripture near the Commissaries Court, p. 101. 488, 489, 494.  
Mr. Adam's his Sermon in defence of Auricular Confession, p. 192, 193.  
Adoring the Eucharist, passages concerning it, and against Popish Adorations expunged, p. 271.  
Altars erected, justified as Christ's Throne, furnished with Candlesticks, Tapers, and other Popish Trinkets, railed in, bowed to by laud's Example and Injunctions, and justified to be necessary, p. 62, 63, 64 67 68, 71. 72, 76. 102, 113, 114, 101 to 125, 148, 191, 199, 200, 217, 218. 473 to 490.  
Passages against Altars expunged, p. 279.  
Placed anciently in the midst not East end of the Choir, p. 480 to 490.  
Bishop Andrews his Popish Chapel opiions and Altar-furniture, p. 121 to 125. 424 425 499.  
Angel Guardians Invocation maintained in late printed Books, p. 213. 214.  
Antichrist by our own Statutes, Homilies, Writers, resolved to be the Papacy and Pope, yet denied by Laud and his Confederates, who purged out the Name and Title thereof, when applied to the Pope; with King James his opinion concerning Antichrist and Bishop Ushers, p. 178, 206, 207, 260 to 279,542, 551 to 555.  
Apostasy, see falling from grace,  
Arbitrary Government, passages against it expunged, p. 289, 290.  
Arminianism, a Plot of the Jesuits; it and Arminians countenanced, promoted by Laud, passages against them purged out; Books against them suppressed; their Errors countenanced in Press, Pulpit, p. 159 to 178, 284, 285. 507 to 517 530 to 537.  
See Election, Predestination, Universal Grace.  
Articles of Ireland against Arminianism and the Pope suppressed by laud's means, p. 177, 178, 272. 509. 512.  
Assurance of salvation, passages deleted out of new Books in defence thereof by laud's Agents, p. 287 to 291  
Ave Maries use and practise justified in new printed Books, p. 213, 214.  
Auricular Confession maintained in Print, Pulpit, practice; passages against it expunged by Laud and his instruments, p. 188 to 196. 288, 289.  
Dr. Aylets Letter concerning the railing in Lords Tables, and receiving at the Rails, p, 121.    

B  

Baker an Arminian advanced by Laud, a Licenser of Popish Books, and purger of passages against Popery and Arminianism: his Answer concerning the Gunpowder Treason, p. 184, 186. 256 to 300. sparsim 360. 528.  
Baptism, passages against the Papists, and Popish Ceremonies used in it, deleted, p. 292, 295, 296. 338 339.  
Cardinal Barbarino, Patron of the English Nation, head of the Jesuits here, his endeavours to reconcile us to Rome, and entertainment of Secretary Windebanks Sons at Rome, p. 242. 422, 423, 445, 446, 447.  
Dr. bastwick's, Mr. pryn's, and Mr. Burtons' unjust Censures by laud's prosecution, for opposing his Popish Innovations, and the illegal proceedings against them, p. 110, to 114, 488, to 497, 513, 517, 518, 519, 520.  
Dr. Bayly an Arminian, promoted by Laud, p. 356, 359.  
Beacons Reprinted Book against the Mass, called in by Laud upon a jesuits complaint, and the Printer threatened to be suppressed, p. 189, 190. 513, 514, 516  
Dr. Beal an Arminian and Popishly affected, laud's creatures advanced by him, p. 73, 193, 357, 359.  
Tho: Becket an arch-traitor, prayed to, Christ invoked to save us by this Traitor's blood: Passages against him purged out of new Books, Epist. Ded. p. 293.  
Beckington Church Wardens most cruelly persecuted, Excommunicated, forced to public Recantations, to the breaking of one of their hearts, for not removing and railing in the Lord's Table Altarwise by laud's direction, p. 97, to 101, 488, 489, 494.  
Bishop Beedles Letters to Laud, of the strange increase of Popery, and boldness of the Popish Prelates, Priests and party in Ireland, p. 436, 437.  
Mr. Bendy his Testimony, p. 71.  
Mr. Bernard's Censure in the High Commission, and cruel usage for praying for the Queen's Conversion, and preaching against Popery, Arminianism, and their dangerous increase, p. 362, to 367. 535, 536  
Bibles with Notes prohibited, seized, and the importers of them punished by Laud, p. 124, 181, 182, 454. 513, 515, 516, 529.  
A Crucifix embroidered on his own Bible. p. 66. 470  
Popish Pictures of Christ, the Holy Ghost, Crucifixes, and the Virgin Mary, printed and bound up in English and Latin Bibles by laud's direction, and those to be called the Archbishop's Bibles, p. 109, 110. 471, 491, 497, 515.  
The Popish Index Biblicus here printed and bound up with our Bibles to corrupt them, p. 243, 244, 513, 514, 519  
Mr. Birkets vexation in the High Commission for removing the Table out of the Rails at the Sacraments Administration, and not bowing at the Name of Jesus, p. 96, ●7, 488, 494.  
Lordly Bishops, passages concerning them expunged out of new Books, p. 293, 394  
Their jurisdiction and superiority over other Ministers, claimed by Laud and his Confederates, not from the King, but jure Divine: Bishop Hall's Letters, book & Propositions to Laud concerning it. No true Churches without such Bishops, p. 227 to 299, 293, 294. 389, 390, 540, 541  
The Bishops of Ireland's Protestation against toleration of Popery, p. 434.  
Bishop's Popish and Arminian preferred by Laud, p. 335 to 355. 530, 531  
Books against Popery, Arminianism, suppressed, in defence of them Licenced by Laud and his instruments, who purged the most material passages against Popery out of new printed Books, prohibited the reprinting of old, and restored Popish Books, when seized, contrary to the Statute, p. 178 to 348, 453, 455. 512 to 530.  
Bowing to or towards the Altar, and at the Name of jesus, borrowed from the Papists, yet enjoined by Laud, p. 63, 64. 71, 79, 80, 81, 152, 361, 467, 468, 469, 473, 474 475, 486, 487, 515, 520. See Altar.  
Dr. Bramhall his Letter to Laud from Ireland, and his Agent there, p. 82, 179, 355. 512  
Dr. Bray, laud's household Chaplain, an Arminian, a Licenser of Popish, purger of Orthodox Books, yet promoted by him, p. 108, 109, 186, 253, 234, 258, 261 etc. 354. 357, 360. 524 to 529  
Sir Nathaniel Brent his testimony of Laud, his Popish inclination, company, and proceedings in his Metropolitical visitation by his directions, p. 59 62, 64, 71, 79, 80 89 90, 91. 410, 411, 413. 418, 419, 545, 546 Mr. Brodes testimony of St. Giles, p. 428.  
Dr. Brooks Letter and Book to Laud against Predestination, and the Parliament, p. 167.  
Dr. Brown his Adoring of, bowing to the Altar and Crucifix in the King's Chapel, p. 69. 473, 475  
Advanced by Laud, p. 347.  
Duke of Buckingham advanceth Laud, makes him his Confessor and intimate Counsellor, writes Letters to, and receives Letters from him, when in Spain, France, to make up the Matches there: Author of the K. Voyage into Spain, to corrupt him is his Religion, p. 416, 417. 547, 548, 549  
Bulls passages against Pope's Bulls deleted, p. 322, etc.    

C  

Calvin, passages in his praise deleted, his person, words abused, perverted, misrecited by the Archb. to justify Images & real presence, p. 293, 462, 463, 464. 499, 504, 505, 506 514, 520.  
His censures of Images in Churches, dancing and pastimes on the Lord's day, Ib.  
CambridgeVniversity infected with Popish Innovations, Doctors, Doctrines by Laud and his instruments, p. 73. 74, 192, 193, 359, 476 to 479  
Candlesticks and Tapers on Altars, borrowed from the Papists, introduced and used by the Archbishop, p. 62, 122, 123 479, 487.  
Canonical hours observed, justified by Laud, who digested his private Devotions into them, p. 67, 208. 471, 472.  
Canons made 1640. Voted illegal, and charged on the Archbishop, p. 12, 26, 29, 39, 44.  
Canons pressed by him on the Church of Scotland, p. 32, 33.  
Cardinalship twice offered to Laud, and expected by other Englishmen, p. 432, 433. 548, 550  
Bishop Carltons' Book against Montague, and Arminianism suppressed, and Montague made Bishop in his place, p. 159, 161, 162. 507, 508  
Cathedrals visited, infected with divers Popish Ceremonies, Innovations, Injunctions, Statutes by Laud, p. 59 to 57, 204, 205, 206. 536, 537, 538  
Ceremonies Popish introduced, passages against them expunged, p. 295, 299.  
Mr. Chaloners testimony against Laud, p. 414. 415. 545, 546, 547  
Chaplains Popish and Arminian preferred to King and Prince by Laud, p. 356, 357. 517, 529, 532, 533,  
Champneys, his Arminian Letter Reprinted by Dr. Martin's and laud's Licence, as the Doctrine of a Church, though Refuted by Veron and Crowly long since, as contrary thereunto: A strange imposture discovered by Mr. Prynne, p. 168, 169. 507, 508, 510, 511.  
Mr. Chancyes Censure and Recantation for opposing the Rails, and preaching against the dangerous increase of Popery and Arminianism, p. 93, 94, 361, 362. 488, 493, 535, 536.  
Mr Chapple a grand Arminian made Provost of the University of Dublin in Ireland to corrupt it, by Laud, where he vented both Arminianism and Popery, p. 359. 533  
Chapels Consecrated and adorned with Popish furniture by Laud, p. 120, to 128. 513, 520  
King CHARLES his Pardon granted to the Archbishop of all Treasons, etc. under the great Seal, after the beginning of his Trial. Epist. Ded.  
He deems laud's death, blood meritorious, and a means to promote his Cause, Ib. Popish Innovations in his Chapel; and at his Coronation, p. 67, 68, 69, 70. 473 to 477  
His warrants without Date procured by Laud for printing the Book of Sports, altering the Gunpowder Treason Book, and maintaining St. Giles, a most dangerous Priest, in Oxford, p. 148, 247, 248, 407, 408. 522, 577.  
Displeased with the Commons for questioning Mountagues Appeal, whom he made a Bishop, yet called in his Book by Proclamation, p. 158, 161, 162.  
His Declaration before the 39 Articles, wrested to propagate Arminianism, and suppress truth, p. 120, to 164.  
His Proclamation for calling in and suppressing Sales his Popish Book, how procured, mistaken to abuse the world, and justify Laud and Heywood, p. 186, 187.  
His Instructions concerning Lectures and preaching, how procured, abused, p. 370, to 474. 478 to 488  
His Letter to the Archbishop and Bishops, concerning Ordination penned by Laud, how much abused to suppress preaching, and keep out good men from the Ministry, p. 382 to 385. 537, 538, 539  
His Voyage into Spain of purpose to seduce him in his Religion, which was there attempted by the Pope, his Nuncio, the Jesuits, Buckingham and Digby; and King James his Instructions to him before he went, concerning his writing that the Pope was Antichrist: laud's privity and assistance to the Voyage, Match, Instructions, and the Match with France plotted by the Popish party to seduce the King, p. 416, to 419, 547 to 550  
His command to judge Richardson, to St. revoke his Order against Wakes and Revels, p. 151, etc.  
St. Clara his Book Dedicated to him, to reconcile him and us to Rome, p. 423. Ana Fustidius Dedicated to him by Cardinal Barbarino, Ibid.  
Bishop of Chalcedon, laud's intimacy with him, and Windebanks use of him, p. 454, 455.  
Catechising in the Afternoon a mere pretence to suppress Preaching, and what form must be used, p. 368, 369, 370, 372, 374 376, 378  
Chaplains in private houses suppressed, p, 369, 371, 372.  
Mistress Charnocks testimony, p. 69.  
Christ's Epistle to a devout Soul: a Popish Book Licenced, p. 186, 187, 195, etc.  
Church maintained to be always visible: The Church of Rome to be a true Church, to have the same Religion with in, not to have erred in Fundamentals; the Reformed Protestant Churches to be no Churches, if they want Lord Bishops, and not to be of our Religion; by Laud and his adherents, who endeavoared to suppress the Dutch, French and Walloon Churches here; and purged out clauses concerning the Church, and building Church's East and West, p. 27, 30, 207, 293, 296 to 300, 388 to 409. 441. 530, 531, 532.  
High Commission, laud's design to advance its power, p. 369.  
St. Clara his intimacy with Canterbury, and Book to reconcile us to Rome, p. 39 423 to 432 550, 557 to 560.  
Dr. Clerks Sermons miserably gelded, purged by laud's Chaplains, p. 254 to 376  
John Cooks testimony against Canteroury, p. 452, 453.  
Mr. Cooks recantation in Oxford, p. 176  
Consecrations of Flagous, Altarclothes, Churches, Chapels, Churchyards, merely Popish, introduced, used justified by Canterbury, whose Arguments for them are examined, refuted, p. 65, 114 to 128, 217, 218. 497 to 506.  
Considerations compiled and presented by Laud to the King, to suppress Preaching, Lectures, Lecturers, p. 368 to 376. 536, 537, 477.  
Con the Pope's Nuncio, p. 413, 440.  
Contrition Popish, passages against it expunged. p. 308.  
Copes introduced & enjoined by Laud, p. 64 71. 76, 80, 81. 468 469 476 to 490.  
Mr. Corbets testimony and trouble for not bowing to the Altar, by Bishop Laud and his Visitor, p. 71. 477.  
Earl of Corks Tomb in Ireland ordered by Laud to be taken down, for standing in the place of the Altar, and Letters thence concerning it, p. 82 to 88  
Dr. J. Cousin, a Popish Innovator at Durham & Cambridge, advanced & protected by Laud, p. 72, 73 78, 355, 356. 532.  
Counsels Evangelical to perfection, justified in new printed Books, p. 209, 210. Passages against them expunged, p. 300.  
Councillors that are ill, passages against them purged out of new Books by Laud and his Agents, p. 245 301, 302.  
Creed-Church how consecrated by Laud, p. 113, 114 598 503.  
Credentia a Popish Innovation and utensil introduced by Laud in his Chapel, p. 63 464, 468.  
Crowlyes' Answer to Champenyes, p. 69  
Croxton recommended by Laud to the Lord Deputy Wentworth: by him advanced in Ireland, his Letter to the Archbishop, and practise of auricular confession publicly there. p. 194 195.  
Crucifixes erected by the Archbishop and his Agents in his own and the King's Chapels, Cathedrals, and elsewhere p. 59 to 57 205, 205, 216. 462 to 490. justified by him, p. 464, 465.  
Mr. Culmer suspended by Laud, for not reading the Declaration for Sports on the Lord's day, p. 146. 506.  
Dr. Cumber his justification of Auricular Confession and Letter to Laud, with his Answer thereunto touching Mr. Bernard's Sermon, p. 193. 363, 364. 535.    

D  

Dancing and other Pastimes on the Lord's day justified in late printed Books; condemned by Fathers, Counsels, Calvin & others, p. 222 to 226 372. 504, 505, 506.  
Davis his Petition to Laud concerning Contributions to rail in the Altar, p 90.  
Deans Arminian and Popish preferred by Laud, p. 356 532, 533.  
Declaration for Sports enlarged, reprinted and pressedon Ministers by laud's Practise, p. 128 156 382.  
Decree of God: passages concerning it deleted, p. 333, 364, 365.  
Decree of Star-chamber concerning licensing and reprinting Books, illegal, procured abused by Laud, to the prejudice of our Religion, and the advancement of Poperty and Arminianism, p. 198, to 210, 512. to 516.  
Baron Denham his Orders against Wakes, Revels, Churchals, p. 126, 127, 153, 154, 513, 515.  
Master del, laud's Secretary, his Letter to silence Master Leigh, p. 388. His intimacy with Priests and Jesuits, and answer to the Pursuivants, p. 450, 451, 453.  
Master Deuxels testimony of Priest's liberty in their prisons, p. 450.  
Master Dow advanced, his popish Book, p. 207, 357.  
Bishop downham's Book against the Arminians and falling from Grace, called in by laud's means both in England and Ireland, p. 171, 172, 508, 510.  
His Protestation against toleration of popery in Ireland, p. 434.  
Doctor Duppa an Arminian, made Vicechancellor of Oxford, and promoted by Laud, 176, p. 354, 359, 360.  
Master Dury his reordination and attempts to reconcile the Calvinists and Lutherans, p. 340, 539, 541  
Dutch and French reform Churches in England prosecuted and deprived of their privileges by Laud, accounted no true Churches, nor of our Religion, p. 27, 33, 388, to 409, 539, to 543.    

E  

King Edward VI his Patent to the Dutch and French, to enjoy Churches of their own Discipline in England, p. 394, 395. his times depressed, p. 420, 421.  
Election Universal and from foreseen Faith and Works maintained, passages against it deleted, p. 303, to 307, 309, to 312.  
Egerton his testimony against Laud, p. 453.  
Equivocation, clauses against it expunged, p. 307.    

F  

Faith alone doth not justify, but Charity and Works, maintained, passages against it, the nature of faith and growth in it, deleted, p. 209, 307, 314, 315, 341.  
Falling from Grace maintained in many late printed Books, and passages against it expunged, p. 219, 279, to 287, 314, 315, 316, 425.  
Fast Book purged of passages against popery by Laud, p. 250. Passages against popish Fasting deleted, p. 307.  
Fastidius his Book printed and dedicated to the King by Cardinal Barbarino, p. 423  
Fears carnal, passages against them, and the fear of God, expunged, p. 388, 341.  
Dr. Featlies' testimony against Laud, and the purging of his Sermons by his Chaplain and command, p. 59, 62, 63, 64, 108, 254, 259, 269, 270, 279, to 283, 459, 526, 527.  
feoffs for buying impropriatioas suppressed by Laud, p. 385, to 389, 537, 538, 539  
Fisher the Jesuit enlarged, protected by Windebank, his answer to the Lords, and laud's kind dealing with him and his, p. 451, 452, 457.  
Fleming the popish Archbishop of Dublin his proceedings, and the popish Priest's Protestation against him, p. 438.  
Master Fords severe censure and banishment for opposing Arminianism in Oxford by laud's means, p. 174, 175, 176.  
Master Foxlies imprisonment by Laud, and his spite to him for furthering the buying in impropriations, p. 387, 388, 537, 539.  
Master Fox Acts and Monuments prohibited reprinting and use, p, 87, 88, 184.  
freewill maintained in new Books, passages against it expunged, p, 208, 209. 254, 308, 309.  
Friar's Flagellant, passages against them deleted, p. 309.    

G  

Master Gellibrand prosecuted for his Almanac by Laud at the Queens and Papists requests in the High Commission, p. 182, 183, 513, 516.  
Saint Giles a dangerous seducing Papist, maintained by Laud in Oxford, the Author of Deus, Natura & Gratia, as those beyond the Sea affirmed, p. 39, 427, to 433. 557, to 562. His testimony of laud's cordial affection to popery, p. 428.  
God not the Author of sin, passages concerning it deleted, p. 309. his overruling providence in the punishment and pulling down of wicked men by their own Counsels, Epist. Dedicat.  
Goldsmith's testimony against Laud, p. 452.  
Grace Universal and the power of resisting Grace, maintained; passages against it deleted, p. 220, 309, 310, 311.  
Grace, a diligent discoverer, apprehender of Priests and Jesuits, discouraged, committed by Laud for his good Service, others warned by him not to come in his company, under pain of losing of their places, called a Priestcatching-knave, ordered to put in Bond never to prosecute Priests more ere released, p. 451, 452, 457, 558, 559, 562.  
Master Grimstones Speech against Laud upon his impeachment, p. 20, 21.  
Powder-treason Book altered by Laud in favour of Papists, p. 246, 522, 523.    

H  

Habernfields discovered Plot of Treason concealed by Laud, p. 459, 460, 563, 554.  
Bishop Hals Letter against Arminianism purged by laud's Chaplain, p. 165, 166, 508, 509, 512. His Letters, Book and Propositions sent to Laud, touching Episcopacy by Divine Right, and the bloting out the Title of Antichrist out of his Book given to the Pope, p. 228, to 239, 263, 275, 276, 416, 540, 541, 542.  
Sir William Hamilton, agent at Rome to the Pope, his respects to Windebank, and entertainment of his sons at Rome, p. 446, 447, 448.  
Hardening, passages concerning it against the Arminians deleted, p. 313, 214.  
Harmony of Confessions misalleaged by Laud, in justification of Images in Churches p. 472, 473.  
Francis Harris his testimony concerning Laud, p. 411, 412.  
Doctor Haywood laud's Chaplain, a Licenser of popish Books, and purger of orthodox passages against popery, Papists, Arminianism, advanced by him, a practiser of popish Ceremonies, p. 63, 64, 186, 187, etc. to 350  
Sparsim, 356, 357, 528, 533, 534.  
Heresy determined by Parli. p. 521, 522.  
Doctor Heylin advanced by Laud, his popish and profane Books and passage against the Feoffees for Impropriations, Sabbath, etc. p. 186. to 215, 216, 227, 356, 360, 521.  
Master Hils recantation, and Mr. Hobes p. 173, 176.  
Historical Narration, a strange imposture in justification of Arminianism, discovered by Mr. Pryn, p. 168, 169, 170, 513, 510  
Holidays, passages against them deleted, p. 312.  
Our Homilies condemn Images, Altars, Tapers, Copes, and the Pope as Antichrist: censured, passages transcribed out of them, expunged by laud's direction, p. 102, to 110. 360, 426.  
Master How censured in the High Commission for praying to God to preserve the Prince from popish education, p 420, 548, 549  
Doctor Hoyle his testimony, p. 359, 533.  
Sir Anthony hungerford's Treatises against Popery denied Licence by Laud and his Chaplain, unless expunged; and Sir Edmund hungerford's testimony concerning it, p. 252, 253, 524, 525, 527.  
Anne Hussey, her testimony and discovery, menaced and reviled by Laud for it, p. 459, 563, 564.    

I  

Doctor Jackson of Canterbury, his bowing to the Altar, and testimony against Laud. p. 79, 534.  
Doctor Jackson of Corpus Christi, an Arminian, advanced by Laud, p. 166, 167, 356, 359, 533, 534.  
K. Ja. his censure of Arminianism for heresy, p. 512. the Popes being Antichrist, p. 419.  
Jesuits planters of Arminianism, their Letter, p. 159, 160, laud's intimacy with, and Windebanks release and protection of them, p. 443, to 459. 556, to 562. passages against them deleted, p. 267.  
Bishop Jewels Works disliked by Laud, and prohibited reprinting, p. 17, 88, 184.  
Images popish of Christ, God, the holy Ghost, Virgin Mary, erected by Laud in his Chapel, Gallery, Study, Churches, contrary to our Statutes, Homilies, Injunctions, Writers; justified by him, printed and inserted into our Bibles; passages for them authorized, against them expunged; his perverting of Authors to justify them, and censure of Master Shelfield for breaking, and Master Workman for preaching against them, adored by some, p. 58, to 62, 66, to 78, 93, 102, to 110, 204, to 207 462, to 480, 487.  
Infallibility of the Church, a clause against it deleted, p. 318.  
Doctor Jones his Commentary on the Hebrews strangely purged and corrupted by the Licenser, p. 255, to 348 528,  
Master William Jones questioned in the High Commission for not reading the book for Sports, and praying for the Queen's conversion, p. 420.  
Father joseph's letter to Windebank, p 445  
Ireland, the Archbishops disposing of all preferments and Church-Offices there, his intelligence and Papers thence of the strange increase of Popery, Papists, and the insolency of popish Prelates, Priests, Monks, Nuns there, and yet denial of it in his Answer to the Commons Remonstrance, p. 82, to 87, 171, 172, 154, 355, 433, to 446, 534.  
Doctor Juckson made Bishop of London and Lord Treasurer by Laud, p. 354.  
Justification by Faith only denied, by Works and Charity, asserted in new Books, passages against it deleted, p. 203, 314, 315, 316, 359, 424, 425.    

K  

Master Kilby his recantation, p. 176.  
King's arbitrary power and taxes, passages against them deleted in new Books, p. 289 290, 319, 319.    

L  

Lactantius his passage against Images, p. 463.  
Sir John Lamb, laud's creature, Letters of intelligence & information to him to be communicated to Laud, a Bribe of 51 enclosed in a Petition to him, p. 91, 92, 93, 380, 454.  
Master Lancaster's reasons, why he should be Archbishop of Cassels, p. 354.  
Lainy an Arminian and Popish Doctor promoted by Laud, p. 193, 359.  
Latham an informer to Lamb and Laud p. 91, 92, 381.  
Latin service enjoined by Laud, p. 71, 477, 478  
LAUD his rise and violent deportment in Church, State, p. 17, 18, 19 and throughout this History; his first accusation, impeachment, commitment, with the Articles exhibited against him both by the Commons and Scots, p. 19, to 41. His Petitions to the Lords for Counsel, delay of his Trial, maintenance, with the Answers to them, and Orders of both Houses preceding his Trial, p. 42, to 49. His Answer and Demurrer to the Commons Articles, p. 43, 47. His first appearance at the Lords Bar upon his Trial, with the passages concerning it, p. 45, 46. The manner and days of his Trial, with his Speech at the Lords Bar at the beginning thereof, p. 49, to 57 The general heeds of his charge p. 47. The proofs and proceedings upon the first branch of his Charge, touching the subvertion of Religion, and introducing of popery, p. 57, to 565. His popish Innovations Ceremonies, Superstitions, Pictures, Books at Lambeth and Croyden, p. 59, to 67. 461, to 473. at Whitehall in the King's Chapel, and at Westminster at the King's coronation, p. 67, to 71. 473, to 476. in the Universities of Oxford and Cambridge, p. 70, to 76. 476, to 479. in the Cathedrals of Gloucester, Durham, Canterbury, Hereford, Winchester, Worcester, etc. and in Ireland, p. 75, to 87. 478, to 488. in Parish Churches and Chapels, p, 87, to 114. 487, 488, etc. His proceedings against Master Smart, Master Chancy, Master Burket, and divers others in the High-commission and Star-chamber, for opposing his popish Innovations, p. 93, to 114. 488, to 498, His Innovations in popish consecrations of Churches, Churchyards Chapels, Foundation-stones, etc. with the popish furniture of his Chapel, and his dedefences thereof, p. 114, to 128. 498, to 505. His promoting and enforcing the Book of Sports, and severely censuring Ministers for not reading it, the account whereof was given to him, p. 128, to 154. 503, to 508. His introducing, fomenting Arminianism, protecting, advancing Arminians, and prosecuting their opposers, and all Books, Sermons against Arminianism, p. 154, to 178. 507. to 512. His various attempts to introduce direct Doctrinal Popery, by maintaining, authorising, printing, importing popish Books and Errors, prohibiting the printing of new, reprinting of old orthodox Books against them, and purging out the most pregnant passages against popery, popish errors, Priests, Jesuits, the Pope himself, profaneness, and arbitrary papal power out of Books tendered to Licence, of which there are sundry Examples, pag. 198, to 346. 512, to 530. His preferring of divers Arminians, and persons popishly affected (as Montague, Manwaring, Cousins, and divers others) to Bishoprics, Deaneries, Vicechancellourships, Headships in the Universities, Chaplainships to the King, Prince, Himself, others; to Prebendaries and the best livings both in England and Ireland, and suppressing, persecuting those who opposed popery and its increase, p. 345, to 368. 529, to 537. His manifold plots and devices to suppress Preaching, Lecturers, Lectures, keep out godly men from the Ministry, and subverting the Feoffees for Impropriations, p. 368, to 388. 536, to 539. His endeavours to suppress the Protestant Dutch, French and Walloone Churches among us, his invading their privileges, molesting them divers years, & esteeming them no Churches of Christ, nor their Ministers to be Ministers, because they had no Diocesian Lord Bishops, p. 388, to 409. His manifold endeavours to reduce and reconcile us to Rome, his correspondency with Priests, Jesuits, and and concurring with them in their Designs and Treasons, with his Answers and the Commons Replies thereto, p. 409, to 460. 543, to 565.  
His Answers, Defences to his several charges, and the Commons Reply thereunto, p. 463, to 565. canonised for a Martyr and Saint at Oxford, and his blood reputed meritorious, Epist. Dedic. See other particulars concerning him in the other Titles of this Table.  
Doctor Laurence his popish Sermon; he promoted by Laud, p. 186, 356, 359.  
La possible to be fulfilled, p. 210, 211. contrary passages deleted, p. 310, to 323.  
Leander a popish Friar intimate with Laud, and his quondam chamberfellow, sent over to reconcile us to Rome, p. 412, 431, 448, 449, 556, 557, 559.  
Lectures, Lecturers suppressed by Laud and his confederates, by what means, and Orders made for that purpose, p. 268, to 390. 536, to 540.  
Master Lee silenced by laud's special command, p. 380, 381, 537, 538.  
Doctor Lewes (who fled hence for sodomy) advanced by Laud, p. 356.  
Doctor Lindsey a grand Arminian and popish Divine advanced by Laud to several Bishoprics, acquainted him with Sancta Clara, and brought him and his Book to him ere it was printed, his words concerning the Homilies, p. 353, 359, 426, 427.  
William Long champ, Bishop of Ely his pride and power imitated by Laud, p. 17, 18.  
Love of God constant, deleted, p. 322, 341.    

M  

Mr. Mady convented by Laud for preaching against Arminianism. p. 135  
Dr. Man waring censured, disabled by Parliament (for maintaining arbitrary Taxes and Government) from any Church-preferments, advanced to a Living, Deanery, Bishopric, and consecrated Bishop by Laud; his popish Innovations at Worcester, p. 81, 352, 353, 356, 530, 531.  
Marriage of Priests, passages for it deleted out of new Books, p. 324.  
Dr. Martin an Arminian Laud's Chaplain, advanced by him his Arminian practices, p. 167, 168, 123, 357, 359, 508, 5112. Queen Mary's days magnified by Laud, Queen Elizabeth's and Edw. 6. depressed, p. 420, 421, 547, 548, 549.  
Virgin Mary's invocation, adoration, birth without Original sin, with the use of Aves to her justified, passages contrary thereunto expunged, her statue with Christ in her arms erected at Saint mary's in Oxford, and adored, p. 72. 213. to 218, 324.  
Lud. à Sancta Maria his Theses at Rome, p. 419, 420.  
Mass and its merit justified, passages against it deleted, p. 322, 323, 324, 347, 425  
Masse-book noted, imitated, approved by Laud, in whose study two of them, stately guilt were found, who took the pattern of his Chapel Windows out of it, p. 59 to 67, 417, 471.  
Sir Toby Matthew a dangerous seducing Priest and Jesuit, his intimacy with Laud, the Pope's Bull to him to recommend his Nuncio to his custody, and reconcile England to Rome, p. 448, to 452, 455, 456, 557, 559.  
Tho. Mayo his testimony against Laud, p. 450, 451.  
Mediator Christ alone, not Saints or Angels, deleted in new Boooks, p. 328, 329.  
Merits and Works of Supererogation justified, passages against them deleted, p. 209. 210. 315. to 318, 425.  
Master Middleton's Letters to Laud, p. 429, 430, 431.  
Sir Henry Mildmay, & Anthony Mildmay their testimonies against Laud, of his Innovations in the Court, and esteem in Rome p. 67, 68, 412, 413, 414 543, 546, 547.  
Minister's duty: passages concerning it deleted out of new Books, p. 325, 326. See Preaching.  
Mixing Water with Wine in the Sacrament, passages against it deleted, p. 325.  
Monasteries, Monks, Monastical Vows, Life, justified in new Books, passages against them deleted, erected in England and Ireland, yet denied by Laud, when complained of by the Commons, p. 212, 325, 433 to 548, 550, 551.  
Ri. Montague an Arminian & popish Divine questioned, voted against in Parlia. protected, advanced to Bishoprics, and consecrated by Laud; his Popish Books justified, approved, reserved by him, Books against them suppressed; his intimacy with the Pope's Nuncio, and endeavours to reconcile us to Rome, his Son sent to Rome, laud's instrument to help reduce us to it; his Visitation Articles concerning Arminianism, Lectures, Lecturers, etc. account to Laud of his proceedings, scurrilous censure of Henry the 8th, popish and Arminian Tenets, Book in defence of Altars, Sacrifices, and opinion of coming up to the Rails, p. 94, to 103, 113, 157, to 163, 177, 171, 350, 351, 351, 352, 376, 377, 443, 530, 531, 554, 555.  
Murder in Magistrates, passages against it deleted, p. 328.    

N  

Nature well used, no means to obtain Grace, deleted, p. 329.  
Bishop Neale, laud's Patron at first, a Popish, Arminian, unpreaching Prelate, promoted by Laud to Winchester and York, p. 354, 530, 531, 532.  
Moster Newtons' testimony against Laud, p. 449, 453.  
Master Nixons testimony concerning Innovations in Oxford, and adoring the Statue of the Virgin Mary there erected, p. 72. 455, 456.  
Pope's Nuntioes entertainment in England, p. 440. See Panzani, Rossetti.    

O  

Oath ex Officio, passages concerning it deleted, p. 329, 330.  
Etcetera Oath made by Laud, damned in Parliament. p. 19, 26, 30.  
Visitation Oaths prescribed against Law, p. 96.  
Obedience, blind and popish justified, p. 197. passages against it deleted, p. 291, 292.  
Oblations at the Altar used, introduced, prescribed by Laud, p. 72.  
Master Oldsworths' testimony of laud's encroachments upon the Lord Chamberlains Office, in commending Chaplains to the King, p. 356, 357, 532, 533.  
Ordination, limitations concerning it prescribed by Laud in the King's name, to ill purposes, held to be void and null, unless made by Bishops, p. 368, 370, 382, 383, 384.  
Original sin, passages orthodox concerning it deleted, p. 313, 328, 329.  
Doctor Owen his popish Statue erected at St. Mary's in Oxford adored, and he made a Bishop, p. 72, 335, 477, 478, 537, 538.  
Oxford University, Laud made Chancellor of it unduly, her Statutes altered by Laud, his popish Arminian Vice-Chancelours and proceedings there against Anti-Arminians, their giving him Papal titles, Of your HOLINESS, etc. p. 70, to 74. 154, 359, 441, 476, 477, 478    

P  

Master Page his Petition to Laud about the Declaration for Sports, p. 149, 150.  
Master Palmer a Lecturer, complaints to Laud against Archbishop Abbot for suffering him, p. 372, 373.  
Panzani the Pope's Nuncio, his Letter to Windebank of thanks, for releasing Priests and favour to Roman Catholics, p. 352, 440, 444.  
Papists, passages against them expunged, their boasts in Books, and speeches of our relapse and falling baek to their Religion, p. 113, 114, 260, to 270, 554.  
Archbishop Parker his censure of Popish Ceremonies, consecrations of Churches, p. 18, 119, 125.  
Bishop Pierce advanced by Laud, his Invations, suppressing of Preaching, Lectures, persecution of such who refused to rail in Lords Tables, etc. by laud's command, his letters to Laud about Church-ales, Revels, etc. impious speeches, against Lectures, preaching, p. 97, to 101, 134, 141, 353, 372, 377, 378  
Penance Popish, justified, prescribed in printed Books, p. 195, 196, 197. clauses against it expunged, p. 331.  
Perfection attainable in this life maintained, p. 220.  
Perseverance in Grace, passages for it deleted out of new Books, p. 279, 280, 332.  
Pilgrimages Popish, passages against them deleted, p. 323.  
Bishop Pilkington his censure of Popish consecrations of Churches, p. 115, 110.  
Doctor Pocklington his popish profane Books published by laud's command, his and their censure in Parliament, his Petition; derivation of laud's succession from Rome, and terming our Martyr's Rebels, Traitors, Heretics, but popish Martyrs Saints: promoted by Laud, p. 184, 186, 190, 196, to 241, 357, 358, 458. 552, 554.  
Pontifical and Ceremonial of Rome, found in laud's Study, and imitated by him in his Popish Innovations and superstition, p. 62, 63, 64. 65, 66, 67, 68, 69, 70, 81, 112, 113, 126.  
Pope maintained by Laud and his Confederates, not to be Antichrist; to be supreme head of the Church; Passages against his Tyranny, Treasons, Pardons, etc. deleted; his Bull to Sir Toby Matthew and Nuntioes in England: See Antichrist, p. 259. to 268, 542, 551, to 555.  
Popery maintained in printed Books, passages against it in general and particular deleted, intended to be introduced by Laud and his confederates, by what steps and means, p. 26. to the end of the History; See more especially p. 184. to 350.  
Doctor Potter an Arminian promoted, his Book altered in favour of Papists by Laud, his Letters to Laud, p. 251, 252. 356, 523, 524.  
Prayer to Saints and Angels justified in late Books, p. 213, 214. passages against it deleted, and against Popish prayers and the merit of them, p. 331, 425.  
Prayer before and after Sermons or Catechising (except only that form prescribed by Canon) prohibited Ministers and Lecturers, p. 97, 373. to 380.  
Preaching decried, written against, suppressed, passages for frequent, powerful preaching and hearing the Word deleted, p. 225, 226, 325, 326, 335, 336, etc. 364.  
Predestmation, the Doctrine of it opposed, styled a desperate Doctrine, passages concerning it deleted, p. 290, 339, 340.  
Priest's power to remit sins judicially, maintained, p. 188, 195.  
Popish Priests adore the Altar and Crucifix in the King's Chapel, p. 89.  
John Premly his censure in the High Commission, for removing the Lurds Table, p. 101, 488, 494.  
Father Price a popish Priest intimate with Laud, p. 448, 449, 557, 559.  
Doctor Theodor Price, whom Laud would make a Bishop, died a reconciled Papist, p. 355  
Processions justified, prescribed by the Oxford Statutes, p. 73, 477, 448.  
Prohibitions to the High Commission and Ecclesiastical Courts desired to be restrained by Laud, p. 369.  
Purgatory and Limbus patrum maintained in new printed Books, passages against them and all other purgations, except Christ's Blood, deleted, p. 207, 332, 335.  
Purging orthodox Books, and a Popish Index Expurgatorius introduced by Laud and his Chaplains, with sundry instances thereof, p. 244, to 350. 521, to 530.    

Q  

Queen, laud's intimacy with her, favours from her, and for what end, p. 418, 548, 549 complains of Mr. Gellibrands Almanac, & puts in Laud to question him, 184. Sends Agents to Rome, p. 430, 549. Prayers for her conversion prohibited by Laud, and Ministers questioned, censured by him for praying for her conversion, p. 362, 363. 418, 419, 420, 547, 549.  
Quiroga his Index Expurgatorius imitated by Laud and his Chaplains, p. 348.    

R  

Master Rainsford an Arminian, enjoined a mild Recantation, not of his opinions, but indiscretion, p. 511.  
Master Matthew Randall his suspension by laud's order, for preaching on Lords days in the afternoon, p. 381, 537, 538.  
Reading maintained to be preaching, passages against it expunged, p. 222, 225, 337.  
Recantations prescribed to Anti-Arminians, p. 175, 176. To Master Ridler by the Bishop of Gloucester, p. 241, 242.  
Receiving at the new Rails an Innovation much pressed, Bi. Mountagues and Wrens opinions thereof, p. 98, 99, 100  
Reeves his popish and profane Book, p. 186, 199, 225.  
Relics of Saints justified in new Books, p. 211, 425. passages against them deleted, p. 294.  
Reprobation denied, p. 220. passages concerning it deleted, p. 334.  
Judge Richardsons' order against Church-ales, Revels revoked by laud's procurement, p. 128. to 136, 505, 506.  
Doctor Ridly his popish Book, p. 186, 218.  
Resisting Grace maintained, passages against it deleted, p. 219, 309, 310, 311.  
Master Rogers of Dedham, and another of that name suspended by Laud, p. 373.  
Rome justified by Laud, and his complices to be a true Church, not to have erred in fundamentals, that men may be saved in it, that her Religion is the same with ours, and that our Bishops derive their succession from it p. 220, 221, 239, to 243, 364, 365, 390, 391, 393, 441, 551, to 555.  
Rossetti the Pope's Nuncio committed to Sir Toby Matthewes tuition by the Pope's Bull, p. 445, 446.  
Master Ruly, Bishop laud's harshness towards him, and why, p. 391, 392.    

S  

Sabbath, Books written by laud's instigation against the morality and strict sanctification of it; sports, works, pastimes authorized and used by his means, clauses for its sanctification, morality, & the very name of Sabbath expunged, opposers of its profanation suspended, prosecuted, censured, p. 128. to 155. 223. to 226, 246. 337, 338. 376, 377. 382. 504, 505, 506, 521.  
Sacraments, ex opere operato, convey not grace, deleted, p. 338, 339.  
Sacrifice of the Mass, Altar maintained, passages against it deleted, p. 201, 202, 225. 279. 339. 425.  
Saint's Invocation and popish Saints justified, passages against it deleted, p. 213, 214, 293, 425.  
Sales his popish Book licenced by laud's Chaplain, called in and burnt by Proclamation, p. 186, 187, 188. the 513, 514, 515. popish points in it, p. 191, 195, to 215,  
Master Salisburies' Sermon against popery and Arminianism questioned by Laud, p. 362.  
Satisfaction popish, passages against it deleted, p. 340.  
Second Service at the Altar enjoined, p. 378, 379.  
Scriptures themselves expunged, passages against their light, and common people's reading of them deleted, p. 341.  
Shelfords' popish Book & opinions, p. 186 196, 199, 209, 210, 225, 226, etc.  
Master Sherfields' censure in Star-chamber for breaking an idolatrous popish Image, and laud's bitterness against him for it, p. 102, 103, 488, 489, 491, 494, 495.  
Doctor Sibthorps' Sermon purged by Laud himself, p. 245, 246. 521, 522.  
Sin, passages against living and continuing in it expunged, p. 347.  
Skinner an Arminian made Bishop of Bristol by laud's means, p. 354.  
Master Peter Smarts case and testimony p. 93, 353, 360, 481, 493, 530.  
Smith a dangerous Jesuit, and Smith Bishop of Chalcedon, intimate with Laud and Windebank, who protected him, p, 448, to 456, 557, to 562.  
Master Snellings censure in the High Commission by laud's means, for not reading the Declaration for sports, p. 151, 152. 504, 505.  
Sparroes' Sermon in justification of Confession, p. 186, 189, 190, 211.  
Anthony Staffords popish Book, Deifying the Virgin Mary, justified by Laud, p. 212, 216, 217, 218, 513, 514, 515,  
Doctor Sterne, a popish and Arminian Divine, preferred by Laud, his defence of Confessions and Priests obsolution, p. 193, 396, 359.  
Succession personal of Bishops, made a Note of the Church, and our Bishops lineally derived from Rome, p. 220, 221.  
Superstition, passages against it deleted, p. 294, 295, 296.  
Master Sparks testimony, p. 183, 184, 243.    

T  

Baron Tanfields' Order against Church-ales p. 153.  
Tertullian misrecited, perverted by Laud for the use of Images, who expressly condemns all Images, and the very art of making them, p. 463, 465.  
Master Thatchers testimony of laud's favouring Priests, etc. p. 413.  
Master Thornes expulsion out of Oxford for opposing Arminianism, p. 174, 175.  
Toleration of Papists, passages against it deleted, p. 245, 246, 342.  
Doctor Tower's Letter to Sir John Lamb, to prevail with Laud to make him a Bishop, and Orders for Lectures when made Bishop, p. 354, 378, 379.  
Traditions justified, p. 213.  
Transubstantiation and real presence of Christ's body in the Sacrament, justified in new Books, and by Laud himself, passages against it deleted, p. 35, 202, 203, 204, 322, 323, 324, 332, 333, 342, 514, 515, 526.  
Trent Council magnified in printed Books, p. 243. Master Bernard questioned for dispraising it, p. 364.  
Treason against the Church and State, as well as against the King, etc. held dangerous, seditious Doctrine by Laud, who questioned Master Bernard for it, p. 364, 365, 366.  
Doctor Turner's Letter of information to Laud against Doctor Prideaux, in behalf of Master Montague, p. 157, 158.    

V  

Master Valentine's suspension for not reading the Book for-Sunday-sports, p. 382.  
Master Udney a Lecturer, his permission by Abbot, complained of to Laud, p. 373.  
Venial sins maintained in printed Books p. 211. Passages against them deleted out of orthodox Books, p. 343.  
Veron his answer to Clampneyes, p. 169, 184.  
Master Vicars History of the Gunpowder Treason denied licence, p. 184.  
Vocation effectual, passages concerning it deleted, p. 341, 342.  
Vows of Poverty and perpetual Virginity Justi●●cal, and clauses against them deleted, p. 222, 225, 325.  
Bishop Usher his strange speech to Sir Charles Coot, and want of zeal to maintain the Protestant Religion in Ireland, Epist. Dedic. Very great with Laud, Ibid. His Letter to Laud concerning the calling in of Bishop downham's Book against the Arminians, p. 172. concerning the Pope's being Antichrist, and the Papists brags of our Apostasy towards Rome, p. 554.    

W  

Master Waddesworths' testimony against Laud, p. 449, 559, 561.  
Master Wakerlies testimony of laud's carriage in purging the King's Patents, and ill opinions of the Protestant Churches p. 391, 392.  
Wakes, Church-ales and Feasts of Dedication suppressed by the Judges, revived by Laud, and justifies their mischief, and his pretences for them answered, p. 128, to 149, 505, to 507.  
Master Wallies testimony, p. 184, 109, 110.  
Mr. Sam. Wards censure for preaching against popish Innovations, and the increase of popery by laud's means, p. 361.  
Mr. Rich. Wards Commentary on Matthew strangely purged, p. 255, to 348.  
Dr. Weeks laud's Chaplain, denied by him yet proved under his hand, a licenser of popish and purger of orthodox books, p. 184, to 350. 357, 528.  
Mr. Joh. White one of the Feoffees for Impropriations, his testimony of laud's carriage in this business, p. 386, 387.  
Master Thomas White his testimony touching the purging of Doctor Clerks Sermons, p. 254, 255.  
Serjeent Wildes Speech at the beginning of laud's Trial, p. 51, 52. 53.  
Doctor willet's Works denied to be reprinted, p. 134.  
Bishop Williams orders concernieg railing in Communion Tables, p. 100  
Master Willinghams' testimony, p. 109, 110. 113, 114.  
Mr. Th. Wilson suspended by Laud for not reading the book for sports, p. 199, 505, 506.  
Will-worship, passages against it deleted p. 345, 364.  
Secretary Windebank advanced by Laud intimate with the Pope's Nuntioes, Agents; respected, and his sons entertained at Rome by Cardinal Barbarino, and others: Panzani, Father Joseph, Father Phillips and his sons Letters to him; a great protector enlarger of Priests, Jesuits, and laud's instrument herein; his imprisonment of Pursuivants till they promised never to discover or prosecute Priests any more, p. 443, to 452, 554, to 562.  
Cardinal Woolseys' charge, for suffering innovations in Religion, p. 458.  
Word of God, passages for the reading, hearing and diligent preaching of it deleted, p. 345, 346. See Preaching and Ministers.  
Works, passages that they merit not, and are imperfect, expunged, p. 313, to 318, 346, 4●5.  
Master Workman's censure in the High commission, and laud's most viollent, barbarous proceedings against him for preaching against Images, according to our Homilies, and other trifles, p. 103, to 110, 488, 489, 490, 495, 496.  
Bishop Wrens Visitation Articles, proceedings, innovations, superstitions, advancement by, and annual account of his proceedings to Laud, p. 96, 97, 153, 353, 373, to 377, 488, 493.  
Bishop Wright promoted by Laud, his Innovations and proceedings at Coventry, p. 90, 91, 92, 353.     

Courteous Reader, I shall desire thee to correct these ensuing Erratas, which through the Printers negligence have escaped the PRESS.  
Page 19 line 34. read 1640. p. 20. l. 9 accusation. p. 39 l. 25. the then. p. 41. l. 44. that they, p 42 l 43 Octob. Novemb. p 43 l 5 of Commons. p 47 l 31 preceding, p 48 l 21, 32 1643. l 30 Mildmay, p 57 l 38 precedency, p 60 l 32 deal bawdy. l 52 Gentes, p 62 l 22, 60 r 70. p 53 l 26 pariete, p 65 l 37 usually, l 55 Evangelium, p 65 l 3 Eightly r Ninthly, p 67 l 6 Archbishops, p 70 l 25 r Fiftly, l 30 Sixtly, p 73 l 35 Processions, p 71 l 25 r set up in Durham Cathedrals, l 29 the, he, l 37 a, at, p 81 l 44 as, at, l 52 deal in, p 82 l 44 r 1633. p 91 l 48 at the, p 94 l 25 to be, p 90 l 21 learn, lean, 96 l 29 men, p 102 l 34 to, of, p 107 l 35 Wise, Guise, p 110 l 11 As, A, l 36 prisoner, p 112 l 28 prosecuters, p 115 l 16 Ecclesiae, p 116 l 48 has, haec, p 119 l 16 veritati, p 120 l 39 decapitation, l 41 mentem, p 121 l 23 temporibus, l 31 consuetudine, l 32 quantum, l 44 1633. p 123 l 13 dentia, l 18 Mistal, p 125 l 47 adjurantur; per, pro, l 50 Deinde, 1 51 animae, p 128 l 8 dedicationum, p 134 l 31 deal at, p 153 l 33 Exchequer, Sidenham, Denham, p 154 l 34 he, the, p 147 l 31 revering, revoking, p 142 l 1 them, him, p 155 l 27 all, at, p 156 l 13 Neg. l 53 accepi, p 162 27 imitating, p 169 l 41 with, which, p 174 l 14. decriment, l 19 both the, 177 l 24 refute, p 183 l 29 revived, reviewed, l 48 they shall, p 192 l 15 through, p 207 l 44 Purgatory, p 209 l 16 height, l 39 be, de, l 45 unde, p 213 l 1 unwritten, p 214 l 3 maintainers, l 44 with, which; p l 24 l 42 traveled, p 225 l 23 yea in, p 226 l 29 nature, p 228 l 4 Anglicanos, l 19 compiling, p 229 l 34 r 1639. p 232 l 47 against, amongst, p 234 l 5 formalized, l 21 though, p 235 l 25 your, p 238 l 29 to be, p 236 l 1 r 28, p 243 l 18 form norm, l 26 Bezaes', l 50 praefortior, praefertur, p 244 l 42 praise, peruse, p 254 l 28 deal and, p 25● l 27 deal is, p 265 l 2 Ahab, p 271 l 1 Danaeus, p 272 l 29 to, in, p 274 l 4 deputation, l 51 take, 278 l ult. deal he, p 298 l 40 wicked, p 305 l 12 is, it, p 309 l 30 pravity, p 309 l 10 Pantss Anthropous, l 18 confirmed, confined, p 315 l 47 privatively, p 316 l 40 absolute, sir, l 43 simply, p 317 l 9 works, p 322 l 40 Bulls, p 323 l 19 deal not, p 325 l 4● denunciation, p 327 l 3 Fishers, p 329 l 26 and 36 sensus, p 335 l 7 est, es, p 337 l 33 as, a, p 340 l 1 words, l 3 efundetur, l 31 in that, p 343 l 39 repenting, p 345 l 20 dead, deed, l 35 not, p 346 l 10 Religion, p 347 l 8 profession, possession, p 341 l 3 suppress, discern by, p 349 l 21 restraint, p 351 l 4 directas, p 352 l 13 Panzani, l 21 deal he, p 375 l 26 Lynne, p 376 l 12 Beerchrockham, p 379 l 30 his, p 384 l 30 sufficient, 395 l 35 habitis, l 40 editis, p 421 l 22 revive, p 424 l 39 placere, p 325 l 6 hoc, p 427 l 8 this was after these, l 23 Fran. p 434 l 33 Downham, p 441 l 6 five eight, p 456 l 4 tot. p 410 l 12 r deny, for that he had seen that Book of Brownes, and a Petition, p 461 l 45 deal Council, p 462 l 26, sealed pardon, p 263 l 21 now, new, p 445 l 26 vel in illis, l 32 as, which, l 49 intulit, p 446 l 6 command, l 9 extends, l 52 Innovations Injunctions, p 488 l 38 our Injunctions, p 426 l 21 have hath, p 470 l 19 deal been, p 472 l 13 deal Council, p 473 l 56 Popery, p 475 l 22 Idololatria, l 24 up, of, p 479 l 20 is, are, p 476 l 40 41 42 deal which Bishop Morton proves at large in his Institution of the Sacrament, Edit. 2. etc. to 495, p 484 l 46 Lindan Coccius, 485 l 37 write, p 486 l 38, 54. p 494 l 32 printed, l 47 for fear, p 497 l 29 these, then, l 48 in Camor. p 502 l 1 the, this, deal and, l 4 Dist. 1. l 45 called, p 504 l 16. conseeration, l 35 entire, l 49 disorderly, p 507 l 19 celebranda, p 517 l p 5 deal to, l 48 glad, p 519 l 20 Lincolniense, l 47 now, new, p 522 l 39 clauses, p 525 l 14 would have, l 17 them, then, l 38 mutilate, p 526 l 7 his l 15 or, l 44 Scot, p 531 l 29 is as, p 532 l 29 and, l 40 the, l 42 however, p 533 l 22 deal Counsel, p 534 l 13 livings, l 23 collations, p 536 l 20 considered, p 537 l 3 Pence, l 38 originally, p 541 l 14 of the, p 545 l 39 answer, l 43 cherishings resisting, p 544 l 8 Starch, p 447 l 42 inhibiting, p 550 l 19 under, p 551 l 23 but, p 554 l 15 savouring, p 553 l 29 a Shepherd, p 557 l 4 with, p 559 l 41 provincial, p 562 l 23 sports, lest, l 34 as our, l 38 Archbishop, p 564 l 21 pristine, p 360 l 24, 31, r 1631, 1638, p 364 l 2 1632, 370 l 14 of, l 24 which, p 382 l 1 enforcing him, p 385 l 38 and in, p 388 l 2 Cave, p 397 l 35 necessary, p 406 l 39 these, p 329 l 26 hearts, parts, l 30 were more, p 330 l 39 yet, let, p 332 l 2 superstitions. p 434 l 4 experimentally, p 356 l 7 Lucrifacias, l 13 datas, l 27 assidue, p 458 l 47 guilty of, p 103 l 23 whereas some.  
In the margin p 64 l 8 Dr. p 66 l 4 r c. p 96 l 2 Burkit, p 417. l 27 calor, l 32 imminens, l 3● generosus, p 463 l 17 Balaeus l 26 Histriomastix, p 523 l 16 Triumphans, Bellarmin.  
Some other slips there are which I shall desire thee to amend as thou findest them, having no leisure to make an exact catalogue of them all.