A CATALOGVE OF SUPERSTITIOUS INNOVATIONS IN The change of Services and Ceremonies; of presumptuous irregularities, and transgressions, against the Articles of Religion, Act of Parliament for uniformity, Canons, Advertisements, Injunctions, and Homilies. And Lastly, Of sundry perjurious Violations of the local Statutes of Durham Cathedral Church, which the Dean and Prebendaries, and all other Members of the said Church, took their corporal Oaths, to observe, and obey, at their admittance and installation, according to that in the 13. Chap. Deadmissione Canonicorum. Omnes cujuscunque nominis & conditionis fuerit jurabunt. Brought into Durham Cathedral by Bishop Neal, and the Dean, and Prebendaries of the said Church. Opposed by Peter Smart, Prebendary of Durham, lately restored to his said Prebend, All censures and sentences of the Commissioners and other Judges, being Reversed and Canceled by the High Court of Parliament, after his eleven year's imprisonment, and fourteen year's persecution in the several High Commissions of Durham, London, and York, for Preaching against the Superstitious Innovations in Durham, aforesaid. London, Printed for Joseph Hunscott. 1642 A Catalogue of Superstitious Innovations in the change of Services and Ceremonies; Of presumptuous irregularities, and transgressions against the Articles of Religion, Act of Parliament for uniformity, Canons, Advertisements, jujunctions, and Homilies, etc. INnovators in Durbam, offended against the Church of England, in taking away the Communion-Table, and in place thereof, erecting an Altar contrary to the Injunction for Tables in Churches, which commandeth Altars to be removed, and Communion-Tables, brought into all Churches, and Chapels, both Cathedral and others, that uniformity might be observed. 2. They likewise offended against the Church of England in all her Church-Books (in which the word Altar for Communion-Table is never put,) I mean the new Testament, the Book of Common-prayer, the Injunctions, Canons, Articles of Religion, and Homilies; they offended I say, in that they give to the holy Table, the name of an Altar, it being no true Altar; not so much as the Image of an Altar, or having any likeness, or resemblance of an Altar. 3. They offended in making it a brave and sumptuous Altar, with much gay and gaudy superstitious and unlawful furniture; whereas (according to the advertisements, and eighty two Canon) it ought to be a Table, not an Altar, a decent Table, not curiously carved, not gorgeously beautified, painted, and guilded, to move admiration, nor vile filthy and rotten, to make it base and contemptible in the sight of the people. 4. They offended in making it of stone, whereas it should be of Wood, and setting it upon stone Pillars, or upon a Wall; whereas it should stand upon a frame, according to the Injunctions, Can. de Ae●ituis Ecclesiarum, And the Latin Canon which saith, Curabunt Mensam ex asseribus compositè junct●m, quae administrationi sacro-sancte communionis inseruiat, and practise of Durham, and other Cathedral and Parish Churches, since the reformation, 1. Eliz. when stone Altars were demolished, because they were unmoveable, fastened to the ground, and so heavy, that twenty men could not bear one stone Altar, but they should be light and portable, for it is the Deacons Office to carry, or remove the Table, and how can it be portable, if it be like to Durham Altar, on stone columes, or Wormeth Altar, on a stone Wall; and how can the Deacons do their Office in removing the Table from place to place, as occasion serveth, and our Church enjoineth; which is impossible, if it be of Marble stone● and a double Table as Durham is, so heavy as a Wain-load of stones, and fastened to the ground also. 5. They impudently transgressed, especially in some Parish Churches, in not placing the holy Table where morning Prayer, and evening Prayer are appointed to be said, but at the East end of the Church or Chancel, whereno part of evening Prayer is ever said in any Church at an Altar or Table, but in Parish Churches; where there are long and narrow Chancels, the people in the Body of the Church neither hear nor see the Priest at his Altar in the East, and consequently cannot be edified. Also in Cathedral Churches, where the Table is placed so far from the Congregation, the Minister officiating thereat, cannot so well be heard, nor the people so well be edified, as when the Table standeth in the Body of the Church, or Choir, near amongst the people. 6. Innovators in Durbam and York, have notoriously transgressed against the Book of common Prayer, both in Cathedral and Parish Churches and Chappells, in setting the Communion Table with neither side toward the North, so that the Minister cannot stand at the North side, as the Rubric enjoins him to do, and as the custom is of all Ministers officiating. 7. Innovators in Durham and York have grievously offended in teaching falsely, and maintaining, That Priests, Sacrifices, and Altars are indifferently used for Ministers, Sacraments, and Communion Tables in the Liturgy of the Church of England; for those things are indifferently used, which are used pr●miscuè, as Synonimous words of the same signification are used commonly. But our Church Liturgy useth not the words Priest, Sacrifice, and Altar indifferently, and so commonly as the words Minister, Sacrament, and Communion Table; For Altar is never mentioned in our Liturgy, but the Lords Table, and Lords Board; nor Sacrament is ever termed a Sacrifice in the Liturgy; for at the Communion all that receive are appointed to say, Accept, O Lord, this our Sacrifice of praise and thanksgiving: And again, not the Minister alone, but all the Communicants must say, We offer and present unto thee, O Lord, our souls and Bodies to be an holy and lively Sacrifice, neither is the word Priest ever so much as once mentioned in the Text of our Liturgy, save only in the Rubric, which are rules and directions how to use the Liturgy: As for example, In the Absolution, God hath given power and commandment to his Ministers (not Priests) to declare and pronounce to his people, being penitent, the Absolution and Remission of their sins: And in the Litany, That it will please thee to illuminate all Bishops, Pastors, and Ministers of the Church, etc. And another place, Endues by Ministers with righteousness (not Priests) because the word Priest, implies a Sacrifice, as saith Bishop Latimer; and it is never used in the Word of God, for a Minister of the Gospel: so that by using the words Altar, Priest, Sacrifice, they speak not the language of their Mother the Church of England. 8. They offended in opposing the Fathers, and the primitive Church, against the Church of England, and the grave and learned Bishops which reform the same, in defence of Altars, Priests, Sacrifices, etc. which they prefer before Communion Tables, Ministers, and Sacraments. Doctor Morton, now Bishop of Durham, in his Apology, pag. 165. saith, Primitive antiquity (as hath been confessed by Papists themselves) did abstain from the names of Priest, Altar, and Sacrifices, terming them according to the tenor of the new Testament, Elders, or Bishops, Tables and Eucharists. In the after times, the Fathers presumed to take a greater liberty of speech; but they never meant to defend such popish sacrilege, as is the having of Priests, Sacrifices, and Altars: And because ages more degenerating did set as it were a Bias upon the phrases Priests, Sacrifices, Altar (which had been used by the Fathers improperly) to draw them to a proper signification, flat contrary to their first Institution; therefore did Protestant's wish, That those ancient Fathers had rather contained themselves within their more ancient bounds, than that their liberty of speech should have occasioned in Romanists that prodigal error in Doctrine. Thus much saith Doctor Morton. 9 They notoriously offended in removing the Font so often from the ancient usual place where heretofore it stood, contrary to the advertisement, The Font shall not be removed; and the 81 Canon, The Font shall stand in the ancient usual place. 10. They offended highly in adoring the Altar, falsely so called; for when it is gorgeously adorned with brave and rich Furniture, and set up on high at top of the Choir or Chancel, removed from the base and profane multitude, as they account them, and carrying a greater Majesty than it had, being a plain Communion Table, standing in the Body of the Church, than they bowed down to it, and worshipped it, more than ever the papists did, making it thereby an execrable Idol; they bow down, I say, their bodies before the same Altar, and towards no other thing or place in the Church, as if it were the most holy thing the Church of God hath, (as Doctor Duncomb blasphemously writeth, in his Determination) holier than the Bible itself, to which none make legs, or bow their bodies. 11. They have offended in contradicting the Church of England, and endamaging our reformed Religion, in not defacing nor abolishing monuments of Idolatry, but repairing, adorning, beautifying, and multiplying them, more than ever they were in time of popery, contrary to the 23 Injunction, in which, charge is given for the abolishing of things superstitious. That Candlesticks, Pictures, Paintings, and all manner of Monuments of Idolatry be taken away, utterly extinct, and destroyed. So that there remain no memory of the same in Walls, Windows, or elsewhere, Item, In the Articles of the first year of the Queen's visitation, 1559. The second Article enquireth, whether Candlesticks, Images, Pictures, and other Monuments of Idolatry, and Superstition, be abolished: Hereby it appeareth that the intention of the Church of England, was at the reformation thereof; from Popish Superstition, and Idolatry, that Massing Copes, and other Altar , embroidered with Images: That Candlesticks, Tapers, Crosses, Crucifixes, etc. being once ejected, must not be brought in again, and set upon the Communion Table, or in Windows above the Table, as is done in Durham, and other Churches adjoining. 12. They offended in rejecting the Homilies, and Injunctions, and consequently the doctrine of the Church of England, because they condemn Images, Altars, and other superfluous ornaments. The Homily of the place, and time of prayer, hath these words of a woman, saying, to her neighbour at the first reformation of Churches in England; Alas, alas, what shall we now do at Church, since all the Saints are taken away, seeing all the goodly fights we were wont to have are gone, seeing we cannot have the like piping, and chanting, and playing on the Organs that we had before. But dearly beloved, saith the Homily, we ought greatly to rejoice, and give God thanks, that our Churches are delivered from all these things which displeased God so sore; but now, those abominations which were taken away at Durham, are restored again with great advantage. 13. They offended in calling their superstitious Trinkets, Ornaments of the Church, which our Church disalloweth, and condemneth, as being disgracements of Religion, and abominations in the Church of God. Thus saith the Homily against the peril of Idolatry, and Superstitious decking of Churches. The Lords holy Name ought to be called upon by public prayer, and thanksgiving; his holy Sacraments ought duly and reverently to be administered, not gaudily, flauntingly, theatrically, histriorically; due reverence is stirred up in the hearts of the godly by the consideration of those true ornaments of the house of God, and not by any outward Ceremonies, or costly and glorious deckings of the said House or Temple of the Lord, as Saint Bernard saith, Orantium in se retorquent aspectum, impediunt affectum, Such glorious spectacles draw away from God, the mind of them that pray, and they hinder holy affections, or meditations. Praetendunt ornatum (saith Heming●us) in his Enchiridion, speaking of Images, Si illi ornat●● adjunctum sit ullu● periculum, sit maledictus. They pretend that they are set up for Ornaments, but cu●sed be such Ornaments, to which the peril of Idolatry is joined; And again, Spiritus Sanctus, saith Ezekiel, Chr. 20. Vocat Idola abominationes oculorum, sed puluis & civis ea vocat ornamenta oculorum, The holy Ghost calls Images the abomination of the eyes, but man that is but dust and ashes, calls them the ornaments of the eyes, and then he concludeth, Verus ornatus Templorum, utilis & Deo, gratus est, concio, cantio, oratio, communio & non haec quae vel impediunt vol vitiant, The true Ornaments of the Church profitable to men, and acceptable to God, is, the preaching of God's Word, the singing of Psalms, the administration of the Sacraments, and Prayer, and not such things as do hinder and defile the same. 14. They have offended against their Mother, the Church of England, in taking away the ten Commandments, where they placed their Altar; for having cast out the decent Communion Table at the same time, they sent away into the Country the Decalogue fairly written in golden Letters, contrary to the express words of the 82. Canon, and practise of all our Churches. The ten Commandments shall be set upon the East end of every Church or chapel where the people may best see and read the same; So they were placed in Durham Cathedral, very fairly written, and hanging upon the Wall, till the Lord's Table was taken away, and a brave sumptuous Altar daily adored by all sorts of people, specially, Priests and Clerks, with bowing down their bodies before it. Till (I say) a glorious high Altar was erected with Crucifixes, and other Images of Saints and Angels, even of the Trinity itself. Which Idols (as the Church of England calls them in her Homilies) could not endure the presence of God's second Commandment, which forbids Images and Idolatry; and much more reason had they to remove the Decalogue out of their sight, since the fourth Commandment also was by them abrogated, which commandeth the observation of the Sabbath, Remember that thou keep holy the Sabbath day, the seventh day is the Sabbath of the Lord thy God, in it thou shalt do no manner of work. At the end of the fourth Commandment, our Church enjoineth the people to kneel down, and say, Lord have mercy upon us, and incline our hearts to keep this Law, What Law? The Law for observing the Christian Sabbath; which word Doctor Linsell said, My stomach riseth when I hear Sabbath, call it no more Sabbath; And Bishop Neal said at his visitation in Durham, I see no reason but that the Festival day of a Saint, may be preferred before Sunday, what is Sunday? 15. They have ridiculously and superstitiously offended in the use of Copes, and other superstitious Vestments, falsely called Copes, at unlawful times and places. And they continued even till this time, 1642. in the same abuse, being admonished and taught the truth, they will not amend, nor acknowledge their error. The 24. Canon saith thus, in all Cathedral and Colligiat Churches, the holy Communion shall be administered by the Bishop or a Prebendary, the principal Minister using a decent Cope, and being assisted by the Epistoler and gospeler agreeably, according to the advertisements published, Anno 7. Eliz. The advertisements made by Commissioners authorized, under the great Seal of England, saith thus: At the administration of the holy Communion in Cathedral and Collegiate Churches, the principal Minister shall use a Cope with the Epistoler and gospeler agreeably, and at all other prayers at the Communion Table, to use no Copes but Surplesses; The 45. Canon saith the same, When there is no Communion, it shall be sufficient to wear Surplesses. By this it is manifest, That the Copes must be decent, and they must never be used, save only at the administration of the holy Communion. But Durham Innovators did say their second Service daily when there was no Communion at their Altar, and after every Sermon, one of the Priests did put on a Cope, to say, two or three Prayers at the Altar, not suffering the Minister to dismiss the Congregation with blessing of God's peace as was wont to be done in Durham, and all other cathedrals of England, till very lately some new fangled Deans, and ignorant Canons, absurdly have imitated durham's fooleries. 16. They offended in using, and justifying him that used a Cope in the Pulpit, a Hood being appointed, and sitting in his Stall in a Cope at time of divine Service and Sermon; at which times, Hoods are always commanded to be worn by Graduates, which are never put on with Copes, and Copes are always forbidden, save only at the administration of the holy Communion. This was done in Durham, contrary to the example of all Churches, either popish or Reformed; contrary also to the express words of the Canon and Injunctions. In the 25 Canon thus we read, In the time of Divine Service in all Cathedral and Collegiate Churches, Deans and Prebendaries being Graduates, shall daily, at the times of Prayers and Preach, wear with their Surplices such hoods as are agreeable to their Degrees. The Advertisement saith the same, Item, That the Dean and Prebendaries wear a Surplice with a Silk Hood in the Choir, and when they preach in the Cathedral or Collegiate Church, to wear their Hoods. Master Burg●yn, the first setter up of Altars, and introducer of other popish Ceremonies in that Country, having taken three Degrees in Cambridge, offended thrice in wearing a Cope without his Hood; without which Hood he preached twice; and once sat in his stall in a Cope when he preached not, as if he had been some Sir John lack-latine, or simple petty-Canon. 17. They offended both in using sumptuous Copes glittering with Images; and among the rest, of the blessed Trinity; God the Father, in the likeness of an old man; God the Son, in the likeness of a younger man; the holy Ghost, in the similitude of a Dove, wrought upon red Velvet with Gold, Silver, and Pearl; one of which was taken from a Mass-priest. As also in using scurvy, py-bald, curtaled, and ridiculous Vestments, falsely called Copes (being indeed very fools coats) at the Communion Table, and that daily at the Administration of the holy Communion; whereas by the aforesaid 24 Canon, a decent Cope is only commanded; and by the Latin Canon all Vestments defiled with superstition are forbidden: in the latin Canon de officio Decani, thus we are taught, Nullus ex ordine Ecclesiastico quocunque nomine censeatur, utetur ulla veste superstitione contaminata; No Ecclesiastical person, by what name soever he be called, shall use the grey Amice (as they call it) or any other Vesture defiled with like superstition. 18 They have wickedly transgressed against the 49. Injunction, in abusing the laudable Science of Music every day, and every Service without understanding of the people, and edification. The 49. Injunction willeth and commandeth the laudable Science of Music be so preserved, that the same in any part of Service, he not so abused in the Church, that thereby the Common Prayer should be the worse understood of the hearers. That there be a modest and distinct song, so used in all parts of the Common Prayers in the Church, that the same may be as plainly understood, as if it were read without singing. And although one Hymn of more exquisite Music, in the beginning or end of Common Prayers may be sung; yet respect must be had, that the sentence of the Hymn may be understood and perceived. Notwithstanding this Injunction, our Durhamers have been so eager upon piping and singing, that in stead of the Morning Prayer at 6. of the clock, which was wont to be read distinctly and plainly, for Scholars, and Artificers before they begin their work, they brought in a solemn Service, with singing and Organs, Sackbuts and Cornets, little whereof could be understood of the people, neither would they suffer the Sacrament to be administered without a continual noise of Music both instrumental and vocal, to the great disturbance of those holy actions. 19 They offended in multiplying unlawful Anthems, and disallowing lawful Psalms-singing by the whole Congregation, before and after Sermons; according to the custom of all Cathedral and Collegiate Churches, and of Durham itself, before Doctor Cousins and other of Bishop Neals Chaplains became Cannons of that Church; which unlawful forbidding of Psalms to be sung in a vulgar tune, according to the custom of all other Churches: they have continued to this present year, 1642. 20 They offended in singing the Nicene Creed not after the manner of distinct reading, as the aforesaid Injunction commands, and as that which is called the Apostles Creed is sung, yet forcing the people with brawling in the time of Divine Service, to stand up upon their feet, all the time that it is sung though they understand nothing, neither can they perceive, whether it be a prayer or a Creed contrary to the Rubric and Injunction, and 18 Cannon which enjoineth the people to stand up, when the Apostles Creed is said, saying with the Minister in an audible voice, which none can do when the Nicene Creed is sung by the whole Choir, with all their musical instruments. 21 They offended in taking pipers and singers for assistants, at the Administration of the holy Communion: which are disturbers rather, which is an Innovation in Durham, begun there when Doctor Cousins was made Prebendary of that Church; for both in England, and all other reformed Churches all are commanded to departed which do not communicate. 22. They offended in chanting in the Choir amongst singing men and children; which is a base employment, for Mayor Cannons, Prebendaries, and Preachers, amongst whom it is a thing unaccustomed, and unlawful, when they sit in their Prebendall stalls disallowed by Bishop Howson their Diocesan in his Visitation, and forbidden by Gregory the great, who saith, Prohibitum est, ne quis in Ecclesia cantet nisi inferiores ordines ut pote subdiaconi; Diaconi vero lectioni & praedicationi incumbant. It is forbidden (saith he) that any chant in the Churches but men of mean degree, none above Subdeacons', but Ministers or Deacons, must apply themselves to reading and preaching, for that makes most for the people's edification, to which all must be done. In old time, Omnes simul psallebant in Ecclesia, all Christians did sing together in the Church; yet now, Soli Clerici canunt, the Clerks only sing, as Bellarmine confesseth, li. 2ᵒ. de verbi Dei, cap. 16. & lib. 1. de bonis operibus, cap. 16. Yea though the Papists confess, that it was given in commandment by St. Paul (saith Bineus) that the faithful in their Assemblies, should praise God together with heart and voice by singing Psalms, yet they tell us (saith Bellarmine) that Ecclesiasticae institutione optime provisum est, ne praeter certos ad hoc inscriptos alii in Eccl●sia canerent. It is excellently well provided for by the Orders of the Church, that none should sing but a set number appointed for that purpose, viz. Priests, Clerks, Singingmen and Choristers. 23 The most impudent and most unlawful Innovation that ever was seen in any Cathedral Church of England; was that of taking away the Morning Prayer at 6. of the clock, which had continued above sixty years; and putting in the place thereof, the ordinary Morning Service appointed to be said at ten of the clock, which continued about two years. Injunctions were given S●ptember 25 1ᵒ. Eli● by William Lord Eures, Doctor Sands, and others, Commissioners authorised under the great Seal of England, to the Dean and Chapter of Durham, and to all other Ministers of that Church, to be observed by every of them, in their offices and degrees▪ for the advancement of God's glory. The 10. Injunction is this, consisting of 5 clauses, the first, that you shall have your Divine Service at due or convenient hours in your Church. 2 And that you shall (besides your ordinary Morning Prayer and Service) have every working day, at 6. of the clock in the morning, the Common Prayer with the English Litany, and Suffrages, instead, and in place of the morrow Mass. 3 To the intent, that the Scholars of the Grammar School, and other well disposed persons may daily resort thereto. 4 And that some be appointed weekly as it shall come to their course: either such as were appointed for the morrow Mass, or else some of the petty Cannons. 5 And that to be done in some convenient place of the Church. 24 The foresaid Morning Prayer at six of the clock, our Innovators of Durham, might not alter or disannul. 1 Because it was ordained and established by lawful Authority, of the Sovereign Prince and Parliament, under the great Seal of England; in the general reformation of the Church, which private men without authority, might not take away nor change, without the danger of excommunication and deprivation, for their impudent sauciness, in rebelliously withstanding the King's Laws. 2 Because it was contrary to the custom of Durham Cathedral, which had continued ever since the first year of Queen Eliz. 1559. till the second year of our Sovereign Lord King Charles; to the observation of which custom, all Durham prebend's, take expressly their corporal oath when they are installed. 3 Because it is contrary to all Cathedral Churches in England, (as Bishop Howson said) which Cathedrals still retain their Morning Prayers, plainly read by one Minister, with a Psalm in the end, in a vulgar tune, which all the Congregation may sing together. 4 Because these Injunctions being made for the advancement of God's glory, the taking away of this Morning Prayer distinctly said, is the hindrance of God's glory, with the devotion and edification of Scholars; and other people for whom it was ordained: without which edifying knowledge, no service can be acceptable to God, either in Cathedral or Parish Churches. 25 In the foresaid Injunction for 6 a clock Prayer, 5 clauses are contained; against every one of which our new fangled Durhamers, have notoriously offended, they have overthrown and turned upside down, the whole frame and form of all forenoon Services, confounding the ordinary Service at 10 a clock with the 6 a clock Prayer, and bringing in a new found second Service to be said alone, without a first at the ordinary accustomed hours of the day, by which they have depraved the whole book of Common Prayer, and the Rubrics thereof. 26 Concerning the first of which five, in Durham Cathedral, the Divine Service called in this Injunction the ordinary Morning Prayer, hath not been kept at convenient and due hours, the usual time whereof was all the time of Queen Eliz. and King James, between the hours of nine and eleven; but our brainsick Innovators of Durham, removed the ordinary Service to 8 a clock, and so it continued about a year, and all that time, they had 3 forenoon Services, one at 6. another at 8. and a third at 10. of the clock, afterwards upon better advice (because three Services in one forenoon were tedious) they took quite away the plain and best Morning Prayer, appointed by this Injunction, and put in place thereof, the ordinary Divine Service, and called the people thereunto, by the ringing of three Bells, to which not 3 persons usually resorted, especially in Winter, time, and dark mornings. 27 The ordinary Morning Prayer (called the Matins and Divine Service in the foresaid Injunction) which appoints it to be said at due and convenient hours, that is between the hours of nine and eleven, (according to the custom and practice of all Churches) is that which is ordained in the book of Common Prayer, the Rubrics prescribing the manner of saying the same, for time, place, order, and fashion of rights and Ceremonies without alteration; according to the Cannon of our Church. Observabunt ordines & ritus desoriptos in libro publicar●m precum, tam in legendis sacris Scriptures, & precibus dicendis, quam etiam in administrations Sacramentorum: ut nov● detrahant aliquid, neve addant, neve de materia, neve de forma. Again, the 14. Cannon saith, all Ministers shall observe the orders and Ceremonies prescribed in the book of Common Prayer, without either adding or diminishing any thing in matter or form. Our seditious Innovators of Durham have not observed the orders and rights, prescribed in the book of Common Prayer; but they have added, diminished, and altered the whole form of Divine Service, and two years together they have had no ordinary Morning Service, according to the Rubrics. 28 For 2 years together from 1627. till 1629. our Durham Innovators, Mr. Cousin and his Associates, would not suffer any ordinary Morning Prayer to be said at the due and usual time, between 9 and 11, in the place where Evening Prayer was duly said; but every day, working days, and holy days, they went to the Altar (as they termed it) to say a second Service, so they call the Communion Service, which is no part of the ordinary Morning Prayer; as appeareth by the last Rubric before the Litany, and before that which they call the second Service, Thus endeth the order of Morning and Evening Prayer throughout the year. Neither is the place where their Altar stands, the accustomed place, for saying any Divine Service, being at the East end of the Choir or Chancel, so fare in some Churches from the Congregation, that they can neither see the Minister, nor hear what he saith, nor understand so well as they do the Evening Prayer, said in the usual place among them. 29 The first Rubric, in the book of Common Prayer, is this. The order where Morning and Evening Prayer shall be used and said. The Morning and Evening Prayer shall be used in the accustomed place of the Church, chapel, or Chancel. And the Chancels shall remain as they have done in times past. This Rubric our Durham Innovators have violated sundry ways, for here we see one place is appointed for Morning and Evening Prayer; not two places, one for Morning, and another for Evening Prayer. Evening Prayer hath been used in the accustomed place, in which it is always said in the midst of the Quire. This alteration our irregular Durhamers made themselves, without the determination of the Ordinary, who by the 14 Cannon is limited, that he may do nothing whereby edification may be hindered, and how can the people be edified, when they cannot hear the Minister, as is done in Mr. Burgoyns Church at Warmoth, & c? Again, whereas the Rubric saith, Chancels shall remain as they have done in times past; our new fangled Durhamers, and other country Priests (following their example) have made Cancellos inter Cancellos, Chancels within Chancels, that is, an Enclosure, to divide their Altar Eastward from the Choir, as the Sanctum Sanctorum was separated with curtains from the rest of the Temple; who ever heard of 2 Chancels in one Church, till Durhamers invented it? contrary to this Rubric and the example of all Churches in England in former times. So that they have a holy Church, a more holy Chancel, and at the East end thereof a most holy enclosure, where the Altar must stand, unto which no man or woman may have access but Priests only. 30 Another Rubric saith, Then shall follow certain Psalms in order, as they be appointed in the Table made for that purpose. And another Rubric saith, Then shall be read 2 Lessons distinctly, with a loud voice that the people may hear; the first of the Old Testament, the second of the New, like as they be appointed in the Calendar. The Minister that readeth the Lessons, standing, and turning him so, as he may be best heard of all that be present. No Psalms nor Chapters were read, either of the old or new Testament (which is a principal part of Divine Service) by our Durham Innovators for the space of two years, and consequently they had no ordinary Morning Service in their Cathedral in the usual place, time, and form, as is prescribed in the book of Common Prayer, Cannons, Injunctions, and Act of Parliament for Uniformity, which commands all Churches to be uniform; unto none of which Durham Cathedral was agreeable in their Morning Services. 31 The Act of Parliament for Uniformity hath these words: If any person, or Minister, in any Cathedral, or parish Church, shall by open fact, or deed, or by threatening, compel any to sing or say, any common or open prayer, otherwise or in any other manner, or form, then is mentioned, in the book of Common Prayer, let him be indicted. Again in the same Act, no rite, order, form, or manner, at Matins, or Even song, may be used in Cathedral, or Parish Churches, but that which is appointed in the book of Common Prayer. The form of Morning prayer, was altered in Durham Cathedral, by dividing it, into 2 parts, to be said at two distinct times. Most of the Rubrics with sundry Cannons, and Injunctions, have been violated, and broken by means of that division. Many rites, and ceremonies, have been changed, & unlawfully used. Men have been enjoined, at forbidden times, to wear unlawful vestments, condemned by our Church; some have been compelled with threatening and penalties to obey their unlawful commands: As was evidently seen in the morning Prayer, which by the Injunction, and custom of 60 year's continuance, was said in a place appointed thereunto, by one petty Cannon alone, plainly, distinctly, and briefly to be ended at seven a clock. But new fangled Durhamers would have their new devised morning prayer, to be said, and sung▪ solemnly in the Choir, with all the voices of men and children, and musical instruments, whom they forced; to be present, at that unlawful Service, and there to abide till all was done at 8 a clock, whereby they have deserved many ways to be indicted, and for their contumacy deprived of all their live, according to the Statute. In that being often admonished, they would not amend for the space of two years. 32 But the most notorious Innovation, and most contrary to the foresaid Act of Uniformity, was that which Mr. Cousin and his Associates took up at Durham about the year 1626. to go in a Cope to the Altar to say 2. or 3. prayers after every Sermon, which is a strange ceremony, not mentioned in the book of Common Prayer, or Cannons, and consequently forbidden. They would not suffer the Preacher to dismiss the Congregation, with the blessing of God's peace; as was wont to be done in Durham, and all other Churches of England. They allege for themselves, the Rubric after the Nicene Creed. After the Creed, if there be no Sermon, shall follow one of the Homilies, set forth by common Authority. And after such Sermon, Homily, or exhortation, the Curate shall declare unto the people, whether there be any holidays, or fasting days in the week following. And earnestly exhort them to remember the poor. This Rubric makes nothing for this fond Innovation, for it saith, After the Creed, if there be no Sermon, shall follow one of the Homilies. And then it saith, after such Sermon, Homily, or Exhortation, the Curate shall declare whether therebe any holidays, or fasting days. Here is a contradiction, or rather a nonsense, if the words be no● rightly understood. If there be no Sermon, and then, After such Sermon, Homily, or Exhortation, what meaneth this? After such Sermon, if there be no Sermon, the meaning of the Rubric is plain, and the practice of all our Churches expound it, when there is no Communion, if there be no Sermon preached in the pulpit, the Curate being no preaching Minister, shall read an Homily or Exhortation; which Homily is termed a Sermon, not preached in the pulpit on any text of Scripture, but read as the rest of the Service by the Curate, with no conceived prayer, or Psalms sung before or after the Homily: and then the Curate when the Homily is done, must proceed as the Rubric directs him, to declare to the people, whether there be any holidays the week following: and he must exhort them, to remember the poor, saying one or more of these sentences. Now in what Cathedral Church doth any Curate after Sermon, warn holidays, or fasting days, or read any sentence to exhort the people to make any collection for the poor? But every Preacher in a Cathedral Church goeth up to the pulpit, taketh a text of Scripture, hath a Psalm sung, and maketh a prayer, before the Sermon; Which Sermon being done, concludeth with a prayer, he sitteth down in the pulpit till the Psalm be ended, and then standing up, he dismisseth the congregation with the blessing of God's peace. Thus the Reformers of the Church understood their own Rubric, and this hath been the practice of all Churches of England; till lately fantastical Innovators in Durham, changed and corrupted the whole form, and fashion of our Church Service: and other Churches ignorantly and superstitiously have lately begun to imitate Durham, in the same ridiculous Innovations. 33 They have offended in preaching and defending them that did preach against the religion established, & impudently traducing vilifying, and disgracing the grave and learned reformers of our Church, as Doctor Cousin did in his Sermon of the Parable of the Tares, That the Reformers of our Church when they took away the M●sse, they marred all religion and the service of God, they called it a reformation, but it was indeed a deformation, and Doctor Linsell said that the Reformers of our Church were ignorant calvinistical Bishops, contrary to the advertisement: no person shall preach any matter tending to dissension or to the derogation of the religion, and doctrine received. 34. They offended in altering orders established, and ceremonies prescribed, and taking upon them to make new orders for the observation of unlawful sermons & ceremonies without the King's authority under the Great Seal of England, for which presumption they are excommunicated, though they pretend the Bishop's authority to whom they give transcendent authority, which is notwithstanding limited by the local statutes of Durham Church, and by the Cannons both old and new: his office is assigned to preach and to see that the Church Service and Sacraments be rightly administered as is prescribed in the Common Prayer; he may not hinder preaching by preferring petty ceremonies and solemn services with piping and singing before Sermons, nor corrupt with unlawful orders and new rites both Service and Sacraments according to the first Latin Canon. 1571. 35 They offended in making Gloria Patri a Creed, and making the people to stand when it is said, it being no Creed, but a prayer. At which they are enjoined to kneel, as likewise forcing the people to stand, when the Nicene Creed was sung, and to kneel when some prayer is sung. Though the people could not understand whether they were prayers or Creed. The seventh Article of religion D● tribus Symbolis acknowledgeth but three Creeds, to be said in Churches, viz. the Nicene Creed, the Creed of Athanasius, and the Apostles Creed. Innovators in Durham have added a fourth Creed, Glory be to the Father, to the Son, etc. and they enjoined the Ceremony of standing, as if it were as good a Creed as the Apostles Creed, being indeed no Creed, but a prayer: for it is part of the Litany, which is nothing but prayers at which all are enjoined to kneel Therefore they are excemmunicated ipso facto by the 5. Canon, as depravers of the book of Common prayer and the Articles of religion. 36. They offended in burning of Wax-candels, in excessive number, two or three hundred at a time, when and where there was no use of lights, as namely on Candlemas day 1627. when the days were lengthened two hours, and Service might be done an hour before day light was gon●, as it was in Westminster-Abbey this year 1641. no Candles being lighted there at Evening prayer. 37. They offended likewise in turning their f ces to the East, and orcing the people so to do. which is a Ceremony not allowed in our Church: in this Doctor Cousins offended, not only in turning the reader's Desk at morning prayer, and the Deans Pue, that they could not sit with their backs towards the East; but also when he administred the Communion, he stood on the West side of the Table with his face towards the East, and bacl towards the people; which is a Ceremony the Pope's Priests are enjoined to use at Mass, and the care of the reformers of our Church was, that Ministers of the Gospel should not be like Masspriests, in superstitious Ceremonies, or that our holy C●munion should be like their Idolatrous Mass. Again the turning of faces always Eastward in the Service of God, is a Ceremony not appointed by the Church of England, nor mentioned in the Book of Common prayer, as Bishop Harsnet confessed openly upon the Bench at York; and consequently it is forbidden by the Act of uniformity under great penalty. The Prebendaries of Durham incurred the horrible sin of perjury in not conventing me before the Chapter there to be examined and matters debated, if they had any thing to lay to my charge, according to the Statutes in that behalf, and their oath. The words in the second Chapter are these: 38. In excessibus corrigendis decani & Canonicorum eaest prerogativa qued ratione Prabendarum non convenieutur extra capitulum, quia cause huius●●●di queratione Prabendarum emergunt, in capitulo decani & capituli judicio terminari debent, Such is the prerogative of the Dean and prebend's, that all faults among them must be judged by the Dean and Chapter, they must not be convented by any out of the Chapterhouse. And again in the third Chapter: Si quaevis quaestio aut controversia inter aliques de Capitule ●riatur per Decanum & Capitulum debet terminari. And the conclusion is: Forensia enim judicia, fratres subire non decet. All these they have violated in casting me into the whirlpool of the High Commission Court at Durham, London, and York, and therefore I humbly desire the Right Honourable House of Peers to finish and conclude my cause according to the impechment transferred unto their Lordships by the honourable House of Commons, whereby satisfaction may be made unto me for the excessive wrongs and losses which I have sustained. By this it appeareth that all controversies betweens Prebendaries, must be ended in the Chapter house unless the crime be so great that the Visitor must examine and correct it; by whom and none else, t●e delinquent may be deprived, and not by the Bishop, vulesse, Idem Canonicus in offensa aliqua aut crimine gravi, veluti Haeresi, adulterio, furto, perjurio, atqueid genus aliis culpabilis inventus fuerit. And then saith the statute 37. chap. Fiat sequestratio praebendae, interim dum talis accusatio coram Episcopo visitatore pendeat. Now it is well known, that the late Bishop Howson in his Visitation 1631. and at sundry other times cleared me, not culpable of any fault, which could deserve so great punishment, or any at all. But contrarily did say, that Doctor Cousin was a factions and seditious man, and that he deserved to be expelled for corrupting the Church Service and Ceremonies. They (Doctor Cousin and others) proceeded against me maliciously and treacherously, by a strange and unheard of suspension, from coming to Durham Church, only at the same time that I kept residence contrary to the statutes, which bind me to be present in the time of Divine Service every day, and this they did in the midst of my Residence; so that I could not come to Church ten days together, being prohibited by the sentence of suspension, nailed up upon my stall. They are bound by oath to maintain and cause others to maintain all rights, privileges, and customs of the Church, this Law, right, and custom they perjuriously violated. 39 They perfidiously and most uncharitably conspired against me all of them, not one excepted, not to come to my residence continuing one and twenty days, and though they were oft invited, and kindly entreated, yet not one of them would once come to my house, such a thing was never heard of before. And it is contrary to their Oath, Omnes probatas & Probandas bujus Ecclesiae consuetudines observabo. I take my Oath that I will observe all approved customs of the Church. 40. They made another most damnable conspiracy against me in the Chapterhouse, in sending letters full of horrible slanders and diabolical calumniations to Doctor Laud then Bishop of London, and sour other Bishops, which are since dead; and this they did many times: one of which Letters I have, full of untruths, making the Bishops believe 〈◊〉 I am an enemy to the Church, a man unsufferable, and that I 〈…〉 against his Majesty's Chapel. All which are most false and some of them knew they were false, and therefore they are perjured, and by the statute to be expelled, Statuimus ut nemo in virtute juramenti Ecc●●si● prastiticontra Decanum aut Canonicos, quicquam dicat aut denuntiet, nisi quod verum crediderit, cap. 40. By virtue of their Oath all are enjoined to say nothing against any Canon, but what they believed to be true. And this sending of Letters by Messengers hired on purpose was oftentimes on the Church's charges, whereof a good part was mine own 〈…〉 and in all other suite● against myself, they used my own money which is thievery, robbing me, and endeavouring to kill me with my own sword. 41. They made a sequestration of all my living, belonging to my Pre●●●●. All the Prebendaries then in Durham with the Dean, concurring to belie and slander me, (viz.) that I preached contra pios & salubr●● ritus Edclesiae in grave p●riculum animae suae, etc. That I preached against the godly and wholesome Ceremonies of the Church, whereas there was not a word spoken against any approved Ceremony of our Church, but only against unlawful Innovations condemned by our Church. If they can name any truly, I will lose my life. 42. And although Haec lis nunquam pend●bat coram Episcopo visitatort, for Bishop Howson kept no visitation till my cause was transmitted to London and York they made that damnable sequestration twice: first, before the suspension sealed the 9 of August 1628. which because they thought to be wrong, they amended that error with a capital crime, for scraping out the date, an● what they would beside and writing other words or figures in place thereof, they sealed that false sequestration ag tine, contrary to their Oath in these words. Statuimus eti m ut Sigillum Commune nunquam albae chartae aut Palinxesto opponatur sub poena perjurii & perpetuae amotionis ab ha●ecelesiae, illius qui opposut, & quiad id faciendum consenserit, & ad satisfaciend●m pro damnissint obligati. The Common seal must not be put to scrape parchment under the pain of perjury, and expulsion out of the Church of Durham, and the must be bound to make satisfaction, for the wrong done. These treacherons Durhamers, Doctor Cousin, Mr. J●mes, with their fellows were not content with their Vill●nous casting me into the whirlpool of the high Commission, where I have been cost from Durham to London, from London to York, from prison to prison, more than 13. years together, and utterly undone by their barbarous, more than Turkish and Paganish Practices. They were not content I say, to plague me with all manner of punishments the merciless: Commisioners could inflict upon me, in all the fores●id places, but in the Chipter houses they would by't me, and prejudicated my cause before it came to trial, with a malicious sequestration of my living twice sealed in the compasse of one month, and that perfidiously and sl●nrdrously fraughted with diabolical calumniations. They perjuriously have offended in detaining from me all that I have lost these 14 years since 1628. with above 1200. pound, which I have spent siucethis Parliament began in maintaining witnesses, etc. whilst they maintain their witnesses. as they have done all their suits of law against me upon the Church cost, and by the statutes of Durham Church, which they took their Corporal Oaths to obey, they are bound to pay to me, as appears by the 14. and 15 Chapters. If any Prebendary be absent from Durham Church, being hindered by any lawful impediment, and namely by imprisonment, he shall enjoy all profits, and commodities arising any ways from his Prebend, as if he had all that time been present. The words of the statute are these. Quod si ob aliquod illorum impedimeenterum (viz. profectionem ad Parliamentum & moram ibidem, Incarceratonem non voluntarium etc.) iliquem Canonicorum abesse ab ecclesia hac comingerit, in omnibus tamen commodis & emolumintiss, rational corporis prabenda sua, & quotidianarum distributionum, a dicta ecclesia percipiendis, pro praesente haberi volumut. I Peter Smart one of the Prebendaries have been absent from the Church of Durham 12. years, I have been all that time Ligiteme impeditus: for I have been by my false brethren's fault and procurement imprisoned, and by wrongful excommunication, suspension, and degradation as is adjudged by the high Court of Parliament, kept from my house and Church, and all my means, hath been taken from me, the sum of all which amounted to above 14000. pound, a great part of which I should have recovered of Doctor Car and his heirs, which because the Dean and Chapter hinder me from obtaining, being mine own, which he wrongfully got and possessed, I am to have it of the Dean and Chapter of Durham, and by their oath they are bound and must pay it me, besides satisfaction, they must make for other wrongs they have done to me and mine. They perfidiously granted the registers office to Thomas Bullock, and Abraham Clarke, there being a Chapter Act for my Son William Smart, to succeed Mr. Browne according to his petition, granted upon a great Chapter day, themselves persuading me to take him from the university to put him to the Inns of Court, and to make him a notary public, which being done, they being offended with me for withstanding their Popish innovations in the Church, treacherously beguiled my said son to his great loss and undoing, and they suffered Mr. Browne, who enjoyed the said office, to sell the same to the said Bullock, and Clerk, contrary to a Chapter Act, expressly forbidding him to sell it, but to leave it to the Chapters free gift, as he freely received it, they committed a double perjury in this, first in making two Registers put jointly in one patent, whereas by statute & custom, there must be but one register, and in swearing Bullock, and not Clerk; contrary to the express words of the statute. Omnes prater pueros jurabunt. All members of tge Church except Boies, must take their oath. 46 They made a lease to Mr. Toby Blaxton, for the use of Mr. Cousin of hay ground belonging to me, which I had enjoyed many years, by custom of the Church as ten prebendaries always have done, they made a lease (I say) of that, which by custom only useth to be holden, and not by lease, which is manifest perjury, of which no precedent can be showed, never any lease was heard of before to be made in that kind. 47 They prejuriously offended in making to the said Cousin a lease of the tithe Corn of Pittington, allotted to the 4. Prebend, which was mine. They granted likewise to Doctor Car, a lease of my Tithe Corn of Shadforth, belonging to the 4. Prebend. They perfidiously wrought means to put me out of my living, and brought in Doctor Carr, who had got in the space of 11. years, above 4000 pound out of my live, which they do all they can to keep from me, though the Parliament acquitted me of all censures, whereby it is manifest, that Doct. Car was never prebendary of Durham the 4. Prebend, which was mine, being never actually void. 48 The statutes of the Church, viz. Cap. 17. have these words. Volumus ut singulis Anni terminis stipendia omnia tam Decano & Canonicis quam aliis Ministris, numrecentur, & solvantur, And again Statuimus & ordinamus; ut Thesaurarius qui pro tempore fuerit stipendia omnia prout statutis nostris assignantur tempore suo numeret & persolvat, & illa etiam quae sub anni exitum pro Communi dividenda sunt solvenda. Stat. cap. 22, De officio Thesaur. These clauses of the statutes, some of the treasurers have not observed, as well in not paying where it was due, as also in paying where it was not due, where both the statutes and Custom of the Church forbidden them to pay, and as I understand, they have made Chapter Acts against me, to keep me and mine from my own, they conspired altogether to be perjured, and to divide my monies amongst themselves. Doctor Duncon late treasurer of Durham, refuseth to pay me the stipends belonging to my prebend, which were unpaid to Doctor Car, amounting to the sum of about 40. pound, and neither he nor Doctor Nayler now treasurer, will pay to William Withrington my servant the stipend due to him, though by their oath they are bound to pay stipends Decano & Canonitis & aliis Ministris, whereof he is one to the Dean and Cannons and other officers whereof he is one. 49 Yet the most profane Epicurism, and Sacralegious implety of the Dean and Prebendaries appeareth in bestowing of Church live with charge of souls, of which if they be very commodious, they will accept of themselves, as Doctor Cradock did North Allerton worth 200. pound per annum, having above 600. pound per annum before he took it, not to preach therenor reside upon it, being Bishop Neales' Chancellor, Prebend of Durham, and Vicar of Gain●ord (for he never preached there nor ministered the Sacraments, nor said service) but to sell it, for 500 pound, which the minister that bought it, held but two years till Cradock died, afterward Mr. Blaxton got the same North-Allerton having a Prebend of Durham, and parsonage of Sedgefield worth 800. pound per annum at which living he never preached for 16. years nor said service, being lusty and able enough to do any thing, saving the duties of his calling. This man resigned and bargained away many live; Woodhorne, Red Marshal, his Arch-Deaconry of York to his Son in law Doctor Cousin, his Prebend of York, and Vicarage of Allerton to his Son Thomas Blaxton, and lastly his rich personage of Sedgefield and Prebend of Durham to his Son Robert Blaxton, both worth 800. pound por annum. 50 Of all other, their execrable impiety, is seen in committing the charge of souls to them that they know are uncapable, as namely Witton Gilbert, to Joseph Cradock; the foresaid Doctor Cradock Son, who was not full minister, nor yet is, neither did he ever preach, or say Service there; not long after, they gave to the same joseph Cradock another called Walsend, worth about 60. pound per annum, where likewise he never officiated, but presently he sold them both, one to Henry Hutton Clerk, and the other to Sir Nicholas Tempest for 220. pound, after these two he got a third living called Middleton George, where he never did any service nor liveth there, but with the money he got for these places, he bought a Commissary ship, of Richmond in Yorkshire, whereof he hath made extraordinary great profit, whereby divers complaints have been made against him. Likewise they have given to William Smith a Minor Cannon, the Vicarage Edlingeham, about 40. miles from Durham, contrary to the statute in the 24. Chap. that the benefice must not be above twenty four miles from Durham, where he seldom or never cometh, nor keepeth a sufficient Curate. But they refuse to collate upon one Master Carwardine a painful preacher, the Vicarage of Aycliffe, which by the order and custom of the Church, I Peter Smarth Senior Residentiary, have presented him unto having right so to do, as was proved this Parliament, by the testimony of two witnesses, and they keep in a deboyst and scandalous minister, one George Leake, as appears by a petition, at this time preferred to the Lords of the Parliament, by the parishioners there. OF all the aforesaid Fifty Superstitious Innovations, in Services and Ceremonies of irregularities, and transgressions against the Church of England, Articles of Religion, Injunctions, Rubrics, Cannons, etc. Now let us take a view and see, of which amongst the 50. I, or my accusers and persecuters of Durham, London, and York are most guilty, and deserve more to be punished. 1 Innovators in Durham, contrary to the Injunction, commanding Altars to be removed, and Communion Tables set up: have done quite otherwise, they have cast out of the Church lawful Tables, and brought in unlawful Altars. 2 They have left the language of their Mother the Church of England, in using the word Altar, and leaving Table. 3 Instead of a decent Table, they have set up a brave and sumptuous Altar, with much Superstitious and unlawful Furniture. 4 Instead of a Wooden Table, standing on a Frame, they made a Stone Altar, on a Wall, or St one Pillars, and consequently heavy and unmovable, whereas it should be light and portable, that it might be removed as occasion requireth. 5 The Rubric commands the Communion Table be placed where Morning Prayer, and Evening Prayer are appointed to be said, that is in the body of the Church or Chancel: but they place their Altars at the East end of their chancels or Quires, where Evening Prayer is never said, nor all Morning Prayer, so that the People cannot well hear, nor be so well edified. 6 Our Church commands that the Minister Officiating, shall stand at the North-side of the Table, but they set up Altars or Tables Altarwise, along by the Wall, with neither side toward the North. 7 Our liturgy, and all our Church Books use constantly the words Minister, Sacraments, Communion Table: but our Durhamors, and Yorkers say falsely, that the words Altar, Sacrifice, Priest, are indifferently used in our liturgy, where indeed they are never used, only in the Rubrics Priest is used sometimes, never in the Text: Minister is used always in the Text, and sometimes in the Rubrics. 8 They prefer Altars, Priests, Sacrifices, before Communion Tables, Ministers, Sacraments alleging falsely that the Fathers of the Primitive Church did so. I say the learned Divines that reform the church of England, rejected many things, which some of the Fathers erroneously maintained, as namely this of Altar, Priest, Sacrifice, and our learned Bishop Morton saith the same, That their liberty of Speech, occasioned in Romanists that prodigal error in Doctrine. 9 They removed the Font from place to place, from the East end of the Church to the West end, from the North to the South, where lately it stood. I say, with the Injunction, the Font must not be removed, and 81 Cannon, the Font shall stand in the ancient usual place. 10 They adored their brave Altar, making legs to it, and bowing down their bodies oftentimes, and profoundly before it, more than ever the Papists use to do: I say the Table is as holy as the Altar, yet none make legs to the Communion Table when it stands as the Church appoints, in the body of the Church. In these 10. points concerning Altars, judge rightly o Bishop and High Commissioner, who maintains the truth? who obeys the Laws and orders of the Church of England, they that did all things wrong, or I that opposed myself lawfully against their unlawful Innovations; yet you have condemned me only for doing my duty. But did you ever punish the wrong doers mine adversaries? did you ever call them in question? did you amend any thing that was done amiss in the Church? No verily, but you have assisted, cherished, and rewarded them with great preferments; you have joined with them in persecuting me with all rigour and extremity. As for example, Doctor Duncon, one of my spightfullest persecutors hath written a Treatise called A Determination in defence of Altars, and bowing down before Altars, which is a Ceremony not allowed by the Church of England, but forbidden by the Act of Parliament for uniformity: yet he proveth it by many foolish reasons, amongst which this is a principallone, the Altar is the most holything the Church of God hath, therefore it must devoutly be bowed unto. His words are these, or to this effect; Sanctitas, & excellentia Altaris prae reliquis omnibus in Ecclesia: and again, Altar est optima, praecipua & sanctissima pars universae supellectilis Ecclesiasticae. The sanctity, the excellency of the Altar above all other things in the Church. The Altar is the best, the noblest, the holiest part of all Ecclesiastical stuff or implements. And again thus he writeth, The Latin Worthies (Heroes) term it Sacrum, Sanctum, Venerandum Altar, sacred, holy, venerable Altar: and they make comparison saith he, Inter Altare apud Christianos, et Sanctum Sanctorum apud Judaeos, illudq multis nominibus praeferunt. Hinc etiam est quod Altaria septis et cancellis, undiquaque munire et vallare consueverunt: ne laicorum aliquis propius quam par est, ad Altar? ccederet. Heroes scilicet; rather Blasphemous wretches, which dare compare their false Imaginary, Idolized Altar, set up in Churches by Antichristian Priests, in the place of God's holy Table, compare it I say, and in many respects prefer it also before the sanctum sanctorum of the jews, the inward most holy Sanctuary, into which the Highpriest alone might go, and that no more than once in a whole year: read what Saint Paul writes, Heb. 9 2, 3. to the 11. And as the most holy inward Sanctuary, where the Ark of the Covenant, the Tables of the Law, the 10 Commandments, etc. were placed, was divided from the outward Sanctuary by a second Veil, so must our Priests have a holy Chancel parted from the Church, with Rails, and within that Holy, Holy, Holy Sanctuary or Chancel where the Altar that glorious S●at must stand enclosed with Rails to keep our laiks from approaching to near the Sacred Altar. Thus much, and twenty times more, writeth Bishop Neales' Chaplain Duncon, in justification of Altars, and Altar- cringings. I wonder that none of you Bishops, Deans, and arch-Deacons, have taken this Duncon with his determination unto examination, that it might be purged with fire, as many better Books have been; I know some of you have seen it, and perused it: The learned Bishop of Lincoln, in his Holy Table Name and thing, writes, that lately there came to his hands a certain Determination concerning Altars, a Treatise well Languaged, but of poor stuff, poor● God knows, hungry and ragged, nasty and scabbed, and swarming with loathsome vermin, as by God's help I shall make manifest to the world hereafter, if no man else will take it in hand. 11. The Church of England commands, that all Monuments of Idolatry and Superstition, Images, pictures, paintings, crosses, Crucifixes, Candlesticks, etc. be defaced and abolished, that no memory of them remain in walls, windows, or elsewhere. These I preached against, and for preaching this truth, I have been persecuted by them, who instead of defacing Images, they have given them new faces, bravely painted and guilded, instead of abolishing them, they have multiplied them, and renewed their memory in walls, windows, copes, etc. 12. They reject the Homilies, because they disallow Images, Altars, and other Superstitious Ornaments, with Organs and chanting, without understanding: I defend the Homilies, and the Doctrine of the Church of England taught in them. 13 They term their Images, and other Superstitious trinkets Ornaments of the Church: but I with the Homilies, St. Bernard and Hemingius say they are disgracements of religion, and impediments of piety; they are abominations in the sight of God, and godly men. 14 They taking liberty to themselves to set up Altars and Images, and to abolish the Sabbath day, the name whereof they cannot endure to hear; have taken away the ten Commandments quite out of Durham Cathedral, because the 2. forbiddeth Images, the 4. enjoineth the observation of a Sabbath; this they have done contrary to the express words of 84. Cannon. 15 They have used Copes, and other superstitious Vestments falsely called Copes, at their Altar, when there was no Communion, and after every Sermon to say Prayers in Copes, contrary to the express words of the Advertisement, and the 24, 25. Can. 16. They have Preached, and justified him that Preached in the Pulpit, and sat in his stall wearing a Cope, and not a Hood, contrary to the Advertisement, and the 25 Cannon; and they did Article against me, and censured me at York, for blaming in Mr. Burgain of Durham, this notorious irregularity: but him they excused, they never called him in question. 17 They used in Durham and still they use, not decent, but sumptuous Copes, embroidered with Images; and they have used py-bald, curtailed, ridiculous Vestments, even at the administration of the holy Communion, contrary to the 24. and the latin Canon. de officio Decani, which command decent Copes to be used, never but at the Communion: they forbidden all Vestments. superstitione contaminatas, defiled with Superstition, that is, such as have Images on them, or have been used at Mass. In these 7. points concerning the abolishing of the Monuments ●f Idolatry, defacing of Images, rejecting the Doctrine of the Church of England in the Book of Homilies against excessive cost upon Organs, Altars, Idols, which falsely they call Ornaments of the Church, being indeed pollutions of Religion, and abominations. In taking out of the Church the Decalogue, because the 2. Commandment forbids the bowing down to Images, and the 4. commandeth the keeping holy the Sabbath. In using Copes at the Altar, when there is no Communion, and those not decent, but either rascal Robe●, very fools coats or exceeding sumptuous, glittering with Images: in preaching in a Cope, sitting in a Stall in a Cope to hear Service, when Copes are forbidden, and Hoods enjoined. In all these 7. judge O Bishop or High Commissioner, who is faulty, who transgresseth the Laws and Orders of the Church? which of us is conformable to the Church of England? who deserves punishment, and who should be rewarded? I have observed all these Laws and Canons, yet I have been punished with all rigour and extremity: my persecutors of Durham and York having broken all Laws of the Church have never been called in question; some of them have been advanced to high dignities, and preferments. Is this Prelatical justice? is this Episcepall government? surely the judges of hell, Minos and Radamanthus would never pronounce so injust sentences. 18 The 49 Injunction commandeth that Music be not abused in the Church; that the Common Prayer should be worse understood. That there should be modest and distinct singing, to the intent all may be understood plainly, and the sense perceived: But Durhamers have used excessive Music, both Instrumental and vocal, even at 6 a clock Prayer in the morning, used to be read plainly, and the administration of Sacraments, whereby those holy actions have been greatly disturbed. 19 The preface to the Communion Book commandeth Anthems to be cut off, and Psalms are allowed to be sung before and after Sermons: But our Innovators of Durham, have forbidden all singing of Psalms, till this last year 1641. from 1629. all which time no Psalm hath been sung in Durham Church. 20 The Nicene Creed hath been sung, not after the manner of distinct reading, that the people might understand, and the people have been compelled with fight and brawling to stand on their feet, though they could not repeat the same Creed in an audible voice, as the 18. Canon appoints. 21. They took for Assistants at the Communion, the whole choir men and Children which communicated not, contrary to the custom and practice of all Cathedral Churches. 22 They chanted or approved him that did sit in his stall, to sing prick song, which both custom and Law forbids Preachers and Praebends to do; but they would not suffer Psalms to be sung, that all the Congregation might sing with them. 23 & 24 They took the Morning Prayer at 6 of the clock quite away for two years together, a most impudent Innovation, contrary to all the cathedrals of England, and in this they violated many Laws and Injunctions, especially the Injunction made by Commissioners under the great Seal of England, prime Eliz. for the Church of Durham; and in so doing, they incurred the terrible crime of perjury, because that morning-prayer was established by Law and custom, which all took their oaths that they would observe. 25. They confounded and turned all forenoon services upside down, by saying the whole ordinary service, with Psalms and Chapters read at six of the clock in the morning, and saying a new found second service, without either Chapters or Psalms between ten and eleven, the usual time in all Churches for the ordinary service to be said. 26. They removed the ordinary service a whole twelve Mo●eth together from Ten of clock to eight, and all that time they had three forenoon services: afterwards they placed the ordinary and most solemn service both Sundays and working days, in the room of morning prayer at six a clock, and they called the people thereunto by the ringing of six bells, to which not three persons usually resorted, in Winter time especially. 27. They did not observe the time, place, order and fashion of rights and ceremonies, as the 14. Canon prescribes, without adding or diminishing any thing in matter or form. 28. They said evening prayer in the accustomed place always: but the Altar at the East end of the Choir where they said their second service, is not accustom d place for any service; but it is an Innovation in Durham, begun by Bishop Neals Chaplains. 29 They made Chancels within Chancels, contrary to the Rubric. which saith chancels shall remain as they were in times past: a strange Innovation. 30 The Act of Parliament commands all Churches to be Uniform, but Durham Cathedral was agreeable to none in their forenoon Services. 31 No rite, order, form or manner of saying Matins, may be used in Cathedral or Parish Churches, than what is appointed in the Book of Common Prayer, and if any Person compel by deeds or threaten, to say Prayers in any other manner, let him be Indicted, Mr. Cousin and his Associates have transgressed against this claus of the act for uniformity, oftentimes notoriously 32 They suffer not the Preacher to dismiss the Congregation, but the Sermon being done he comes down from the Pulpit, and another goeth to the Communion Table, and having said 2, or 3 Prayers, he saith the Peace of God, and the People depart, which is grounded upon a Rubric misunderstood. 33 They have spoken, and Preached against the Religion established, terming the Reformation of our Church a deformation, and the Reformers ignorant calvinistical Bishops. 34 They took upon them to make new Orders for the observation of unlawful Services and Ceremonies, for which they are Excommunicated. And they have given to the Bishop's transcendent Authority in ordering Church matters, which notwithstanding is limited by the local Statutes of Durham Church, and by the Cannons, his Office is to Preach, and not to hinder Preaching etc. 35 They make Gloria Patri a fourth Creed, and therefore they enjoin the Ceremony of standing, which is a Prayer, and a part of the Litany, at which all must kneel. 36 They lighted on Candlemas Day more than 200 wax Candles, when none were needful, the day being lengthened 2 hours, the 2 of February being equal to the 18. of October. St. Luke's, on which Day no Church lighted Candles. 37 They constantly observe that unlawful Ceremony of turning faces to the East, not allowed by the Church, and some when they officiate at the Communion Table, look toward the East, turning their backs to the People, after the manner of Mass Priests. In these 20. from 17 to 37. mine Adversaries of Durham have offended, they have violated above 40. Orders, Cannons. Injunctions, Rubrickes, not only in Ceremonies, but in the most substantial parts of God's Service and Sacraments. yet which of them was ever punished, convented or Questioned before a Bishop or other Ecclesiastical judge for so great and so many presumptuous irregularities, and Innovations which have ●●●●throwne the whole frame of our Church Discipline, and Government: I, that to my knowledge have Transgressed in nothing, I that oftentimes offered the Commissioners Bishop Harsnet and his Colleagues which censured me so cruelly; that if they would show me my error, and in what I offended against the Church of ENGLAND in Doctrine or Ceremony, I would amend and make satisfaction: But it is great Tyranny and Div●llish oppression to kill a true Man, unless he will betray Truth, and renounce his Religion. O ye Bishops and other Spiritual judges, how terrible have you been in destroying painful Preachers, for not observing the Cross in Baptism and other trifling Ceremonies. But these monstrous Hell hounds of Durham and York, those Popish, Heretical, ●●rminian, Schismatical Innovators, and most pernicious corruptors of Religion amongst us: you let them scape, nay some of you have abetted and assisted them unpersecuting me and others living peaceably amongst you: you help these Enemies of God to afflict and vex me: you honour and reward Wolves, and make them strong to worry Christ's Sheep and Lambs. Psal. 94. O Lord God to whom Vengeance belongeth, thou GOD to whom Vengeance belongeth, show thyself. Arise thou judge of the World, and reward the proud after their deservings, and so forth to the 6 Verse. FINIS.