AN ANSWER TO A Lawless Pamphlet entitled, The Petition and Articles exhibited in Parliament against Doctor Haywood, late Chaplain to the Bishop of CANTERBURY.  
By R. M.  
LONDON, Printed by I.N. for Henry Seile, at the Tiger's head in Fleetstreet, over against Saint Dunstan's Church, 1641.   

To the honourable, the Knights, Citizens, and Burgesses of the Commons House in Parliament, etc.  
Most humbly showeth,  
THat we live under the pastoral Charge of one William Haywood Doctor of Divinity, who hath lately published, in sundry Sermons by him preached in his Parish Church, most damnable and erroneous Doctrines full of gross Popish tenants. And whilst he was House Chaplain to the Archbishop of Canterbury, did licence a Book, entitled, An Introduction to a devout Life, containing the like Popish Doctrines, etc.  
Whose practice in Church Discipline is superstitious and idolatrous; manifested by strange antic gestures of cringings and bowings, etc.  
In whose Parish Church aforesaid, are set up Crucifixes, and divers Images of Saints, and likewise Organs, with other confused Music hindering Devotion, etc.  

I  
1 HE affirmed that a Minister hath power to remit and retain sins, and not declaratively, or Ministerially only, as (he said) some would have it, but actually and absolutely, etc.   

TWO  
2 He affirmed that every man in his natural condition is by the fall of Adam wounded only, and but half dead, etc.   

III  
3 He affirmed that the Virgin Mary was free from, and without any mortal sins, etc.   

IV  
4 He affirmed that Confession to the Priest, of our particular sins, is very necessary to the forgiveness of sin, etc.   
Particular Erroneous, popish Doctrines, contained in a book Entitled, An Introduction to a devout life, etc.  
The said Church is divided into three parts▪ the Sanctum Sanctorum being one of them, is separated from the chancel by a large Screen in the figure of a beautiful gate, etc.  
Seven or eight foot within this holy place is a raising by three steps, and from thence a long Rail from one wall to the other, into which place none must enter but the Priests and the subdeacons', etc.  
This desk is overlaid with a covering of purple Veivet, which hath a great gold and silk fringe round about, and on this Desk is placed two great Books wrought with needle work, in which are made the pictures of Christ and the Virgin Mary with Christ in her arms, &c,  
For the preparation of this duty, the said Doctor and three Subdeacons do all go from the body of the said Church, etc.  
Then they all advance to the beautiful Gate, where they stand; Then every one bowing to he ground three several times as they go; They enter into the Sanctum Sanctorum, in which place they read their second Service, etc.  
It was proved, that when that Popish Book was printing, the Printer seeing such gross popery in it, commanded his Workman to stay his hand, till he spoke with the Licencer: so he took his Corrector of his work, (being a master of arts) with him, and shown the Doctor divers popish passages in the Book, saying he durst not print it, etc.  
The printer was troubled, and put into the Pursivants hands, threatened with Star-chamber, except he would deliver up the original Copy by which he printed it, which he refused to do, for that it is ever their custom to keep originals by them for their own safeguards, etc.  
But at length he by promises and threats was constrained to deliver up the copy wherein the Licence was, etc.  
At the hearing of the business before the committee, the Doctor was asked in what places it was altered from that he licenced. He answered in page 691. Articie 4. he allowed it to be read▪ Call to mind the Saints of Heaven, etc. and the printer had left out the word mind. etc.  
It was proved that a Parishioner of his being seduced to Popery, the Doctor was entreated to admonish and reclaim her: and though he had been solicited three or four sever all times, yet he refused, etc.  
Another woman being perverted, her husband got her to go to the Doctor, hoping by his counsel and reasons to have reclaimed her: instead whereof he confirmed, her, in saying, that Salvation might be had in the Church of Rome, &c,  
He hath caused the Protestation to be read and taken in that ridiculous, absurd, and disdainful manner, etc.  
What was already heard, appeared sufficient cause for his removal, which this Honourable assembly without all question will do, etc.  
His Altar stands decked continually, week days and all, and me wed up within the Screen and Rails as before, some of the parishioners desiring to receive the Sacrament in their pews, were denied it, and sent away without it, and he forceth all to come up to the Rails still as before. In divers of his Sermons since the hearing of his business, he hath with much bitterness inveighed against the petitioners, and at those that go from their own parish Church, although he hath so weak a voice that he cannot be heard by the one half of these that come to Church.  
FINIS.   

Happening lately upon a printed Pamphlet entitled, The Petition and Articles exhibited in Parliament against Doctor Haywood, etc. and finding many apparent untruths in it, I thought it a deed of charity to vindicate the man, lest he should suffer in the opinion of them that know him not, and lest those that are well-affected to him in his Parish should be too much scandalised by the boldness of some few malicious ones, whose blind zeal I much pity. Knowing therefore the Doctor employed in continual preaching, and having little leisure to answer for himself, I have endeavoured to give an answer to some particulars, such as are notoriously false or scandalous, and desire the indifferent Reader by that little here replied, which will be found undoubtedly true, to judge of the rest of their accusations against the Doctor.  
First, whereas they call it a Petition exhibited by the Parishioners of Saint Giles in the fields, it were to be wished they would tell us, who they are and how many of them. For as the world reports, the Petition was at first set on foot by two or three illiterate Tradesmen in the Doctor's absence having been fourteen weeks sick, and then scant recovered waiting at Court. And whereas in all reason & conscience they ought first to have repaired to him (taking offence at ceremonial matters) to have tried whether he would have yielded to alter any thing or no, they were so far from it, that they laboured under hand to procure as many hands as they could against him, & though they attempted all of all sorts many days together, yet they could draw none of any quality, not a Nobleman, not a Gentleman, not a Vestryman, not a Citizen of any better breeding, but a few such as themselves illiterate and ignorant, many of them not able to write their names, and scant any of them using to come to Church. And of those they could not make up 100 taking so great advantage of the Doctor's long absence, and soliciting all persons against him, whereas the parish consisteth of above 5000. Communicants, numbers whereof are Noblemen, Knights, Gentlemen, and worshipful Citizens, as greatly interested in the affairs of the Church, & as much engaged in conscience to complain, if they thought the parish not well served, as any of the Petitioners, if not more.   

The Petition itself. To the Honourable Knights, Citizens and Burgesses. etc.  
'tIs worth observing in this Petition, first that they touch not the Doctor any way for his life, nor his frequency in preaching, or residing amongst them, none of all which they would have spared if they had found any colour to accuse.  
Secondly; where they charge him with popish doctrine in his sermons, 'tis well known he hath preached in the Parish Church of St. Giles within this five years since he was first Parson, near upon 200. Sermons (neither fails he any week being in health and not otherwise called away) among all which Sermons they except but against three, two of them preached about two years since, the third more than a twelvemonth ago. And it can hardly bethought if at any other time he had preached what these men could have excepted against, they would have failed to have inserted it.  
But for the Sermons, to satisfy the world, the Doctor hath them word for word as they were delivered written, and here willing to promise for him, sigh they are thus publicly traduced, they shall God willing, as soon as may be, be publicly set forth for every man's reading, and he takes God to witness that he will not alter, nor add, nor diminish, a word from the copy by which he preached them.  

The particulars of the Sermons.  
In the mean time the better to clear these accusations, he hath given me certain passages of the Sermons complained of, to set down verbatim as they were spoken, and definitively uttered as his own opinion, which many that heard them will witness to be so. And let any man judge by those passages, whither it be possible for the Doctor so far to contradict himself in one and the same Sermon, as to say what these Petitioners would make him.   

Out of the Sermon preached April 21. 1639 upon Whose soever sins ye remit they are remitted.  
Yea! What hath man then the authority of imprisoning or releasing the conscience? Hath Christ put off his power & given it to his Apostles? Hath the Father committed all judgement to him, that he may commit it to them, and set them as it were in God's Throne to pronounce sentence of life or death upon sinners as they list? No, not so. A power though Christ hath granted, yet it is not an absolute power, and independent, but ministerial only and subservient. He hath not given over what is proper to himself, but only honoured men to serve under himself, etc.   

Out of the Sermon preached june 7. 1640. upon Which now of these three thinkest thou was neighbour to him which fell among thiefs? etc.  
Thus miserably wounded he lies in the way to eternal Perdition, Adam and all mankind with him. Half dead, because though his body be alive, his soul is dead in sin, and as it were corrupted. Though he have some little motion to good, yet he is utterly unable to fulfil it, etc.   

Out of the Sermon preached january 20. 638 upon, Jesus said unto her, woman what have I to do with thee?  
For what concerns the Holy mother of our Lord, I must speak freely, I cannot see how it can any way advance the honour of our religion, to cast dirt on her honour, or to wrest all places in the Gospel to the worst sense that may be made, only to show her guilty of sin, and not much holier than other women. Sure I am, we may be far from adoring her, far from invocating her and clothing her with God's honour, and yet confess her spotless and blameless from any fowl sinful touch, as preserved by that holy Spirit that chose her for his Mansion. By sinful touch, I mean not Original guilt, nor lighter slips, but gross actual crimes, and therein have St. Austin and many ancients to second me, etc.   

Out of the Sermon first mentioned preached April 21. 1659. upon Whosesoever sins ye remit, etc.  
And yet, not as if no sinner could be forgiven but what the priest forgives: Let me not be so mistaken. God is merciful at all hours, and hath not bound up his grace in such fetters. But because in great and weighty ones that wound the conscience deeply, there he would have our souls humbled, not only before him, but before his Ministers. Where this may possibly be done, and without peril, this would be done; where not, we go not to limit Gods infinite goodness, he hath other ways of remitting than we imagine, etc.  
Let any one judge by these passages which were uttered definitively, and not as an others opinion, whether the Doctor could so▪ contradict himself as in the same sermons to teach what these Petitioners charge him with. And let it withal be noted, that his Auditory at all the foresaid Sermons was very large, full, and Judicious, not one of which ever told the Doctor of any offence taken at the said Sermons or at any other preached by him: Neither were these Petitioners by the Doctor, or any of his friends heard to find fault with these Sermons, till some year or two after they were preached viz. in December last, after this present Parliament had long sitten.   

Particular erroneous Doctrines contained in a Book entitled An Introduction to a Devout Life.  
It seems these Petitioners wanted matter to furnish up their charge against the Doctor, that they have brought in this Book, called in by authority, and burnt five years ago. And by whose means was it called in, but by the Doctors own complaint first, finding divers popish passages, touching invocation of Saints, re-inserted after he had dashed them out. The Book is well known by all that know the latin original to be a very pious work, & excellent well worth the translating, and publishing in any language (abating only some usual superstitious passages touching invocation of Saints amongst those kind of people, etc. for it was made by a papist) & it had been divers times before translated into English though the Doctor then knew not so much. But knowing it in many things a godly treatise, and a book that might do much good, if well purged, he bestowed his pains the more willingly on it; and never misdoubting the honesty of the translator that brought it to be licenc'd, one Christopher Barrows, as he called himself, who came recommended to the Doctor by letter from a special friend, after the Doctor had kept the book with him some half a year, and strooke out all passages contrary to our Religion, he gave it licence in November 1636. being then at Croyden, by reason of the great sickness in London, which caused the Doctor to allow the larger time for printing, & to deliver it to the Translators hands alone, But this translator played the knave egregiously, For he kept the Book in his hand after it was licenced, & carried it not to the Press till towards the end of February following, and in the mean time had opportunity to make what alterations he pleased. And so it appeared he did, for when the Book came out in April following, divers gross passages of Popery were to be seen in it, which the Doctor was sure he had canceled. Whereupon according to his duty, the Doctor presently certified the Lord Keeper, and the Arch Bishop, as their Chaplains can witness, how much he thought the Church and himself abused. And the book was presently called in, and the matter was brought in question before the Lords of the Council, Who required the King's Attorney to send for the Author, and the Printers, and the licencer, and to inquire where the abuse lay, which he did, and finding the whole fault to have been in Barrows (who fled instantly upon the books calling in, and was discovered by his Trunk and papers left behind him to be a Romish Priest) the King's Attorney accordingly certified the Counsel Bord. Whereupon a Proclamation went forth immediately for the apprehending of Barrows, and the D. and the Printers were dismissed without farther trouble.  
No reason therefore hath the Doctor to stand to any thing in the said corrupted book, which lay so long in the hands of a popish Priest to alter it how he pleased. For this Barrows was afterwards Overseer of the Press, and when the Book was Printed, carried half the written copy away with him. And how he might play false by inserting new sheets and adding new passages who knows; for the Doctor remembers no particulars now but what were turned over before the King's Attorney, and his leisure would not serve to look on many. One thing the Doctor is sure of; The petitioners had little reason to complain of theo Book: For it gave them no offence, they never saw a copy of it till they sought for it about December last to fill up their charge against the Doctor. Nor could they have met with it had they not happened by chance upon Okes that Printed it.   

Doctor Haywoods' superstitious and idolatrouse manner of administration of the Sacrament, etc.  
Here are many untruths couched together. The Sanctum Sanctorum, and the Subdeacons', and the beautiful Gate, are all terms or these men's own invention. The Doctor never so called them, nor any by his aprobation. The Screen a fair Ornament of the Church, and great honour to that religious Lady who bestowed it, was assigned where to stand by the Parishioners, nor can it be placed conveniently but where it now is. The Doctor neither persuaded the making of the Screen, nor contributed a penny towards it, nor knew of what fashion it would be, nor was present in the Parish, when it was set up. The Ornaments of the Holy Table, The silk curtains, Carpet, Covering, Books, and much plate are all the pious gift of the same honourable lady which bestowed the Screen. And being for the decency of God's servi e, and well accepted of by the Parishioners, the Doctor had no reason to refuse them. As for the Crucifix, Organs, and Church-music me tioned in the Petition, they were there long before Doctor Haywords coming. There is no Desk upon the Lord's Table, only a little stay to hold up the plate, nor any such pictures on the Books as the Petitioner speak of. For the Ceremonies used in administering (the scornful description whereof, and his abusive wit that drew it, the Doctor much pities) they were none of them invented, nor new brought up by Doctor Haywood. His pattern he had from his Majesty's Chapel, not far from that place: Neither did any man ever tell him he was offended with the sight of these few Ceremonies. Yet since the Petitioners complaint, the Doctor (as I heard) hath laid them down; And professes that for matters of Ceremony he will ever be obedient to the lawful orders of the Church wherein he lives, nor ever use any hereafter, but what authority and general custom require.   

These Articles were all proved before the grand Committee, etc.  
This seems a stirewd evidence against the Doctor, but if well sounded makes rather for him. For what doth it prove, but that the Doctor believed well of his own industry in purging out Popery, and credited his own judgement, rather than the Printers objections, an argument that he had bestowed good pains in perusing the Book? But why doth not the Printer tell us what were the Popish passages that so much stumbled him? They were such as the Doctor denies to be popish. Three of them as he remembers the Printer told him of. One that the Church triumphant prayed for the Church militant, which the Doctor as 'tis said defended. Another, that we ought to desire the prayers of the Saints living upon Earth for us. A third, that before God there is no respect of Prelate, Prince, or People. Not one of these three are objected in the Doctor's charge, and I believe the petitioners objected all they could find▪ But indeed the Doctor hearty wishes, either that the Printer had never come to him, or that he had showed him somewhat truly popish, that he might have had cause to suspect Barrows, and to stop the press. For showing him such slight things (which in a translation might well enough be borne with, though, not so well perhaps in a new book) the printer lost the credit of his judgement with the Doctor, and increased the Doctor's good opinion of Barrows, and made Barrows thereupon more bold to put in what popery he listed, while the Printers were the slacker to complain of it.  
As for the Original Copy the Printer reports to have been wrested from him, the D. wonders what became of the first part of it; for before the King's Attorney there was produced but the latter half: The rest it was said Barrows had conveyed away with him. 'Tis well known the Doctor had never sight of the Original Copy after it was first delivered to the Press, but only before the King's Attorney, while the falsifications were turned to: For the Copy was laid up in the Star-chamber office where it is yet.   

At the hearing of the business before the Committee.  
The Doctor said not that the Printer had left out the word Mind, but that Barrows had falsified that place and strooke out the word Mind, so that the printer could read it not otherwise. And this the printers examination upon oath confirmed. The Doctor instanced in this place, because one of the Printers was so impudent, as to say before the Committee, there was never a blur, nor any thing cancelled in the original copy, But it is evident to them that look on the said Copy, That where the Translator had first made it, according to the Latin, Invocate the Saints of Heaven, the Doctor had strooke out the word Invocate, and put over head Call to mind the Saints etc. And Barrows had again strooke out the word Mind, and left it Call to the Saints etc. which was done questionless after the book was licenced, and done of purpose. For what reason else had Barrows to run away? or how should the same words [call to mind] and the same manner of dashing out be found in several places in the written copy as it is?  
But the D. takes God to witness, he never allowed any exhortation to invocate the Saints in that book nor in any other, Nor any superstitious passage else, contrary to our Religion, wittingly. Invocation of Saints is a point the Doctor hath often preached against, publicly disputed against, and subscribed against; Nor did he ever in his life favour that Romish Error, or abet any that did.   

At the hearing of the business before the Committee, etc.  
The D. denies not, but that this whole sentence taken together may bear an unsavoury sense, but it may also as properly bear an Orthodox sense. And the Doctor might very well understand it in the better sense when he read it, and not consider the worse: and according to the Latin, it must be so understood, Recordare sanctos (quibus specialiter devotus ei) ut te in coelesti itinere promoveant Cal to mind the Saints (to whom thou hast a special devotion) to help thee in the way to Heaven [call to mind] that needs little defence, for it is in regard of imitating their ventues [to whom thou hast a special devotion] that needs not much, There is devotion in calling the Saints to mind, and a special devotion in calling some special virtues of some Saints to mind, And this calling to mind the virtues and good life of the Saints doth help in the way to Heaven. But the Doctor rather believes it might bosom mistake, for he had in divers places before turned [invocate] into [call to mind] and might do it here, hastily reading it, and thinking the place sufficiently purged, without deliberating upon what followed. And yet I Pray who knows whether those words (to whom thou hast a special devotion) were not the hand-writing of Barrows, after the Book was Licenced?  
It was proved that a Parishioner of his being seduced, etc. There is nothing here to be blamed but the Doctor's memory, confounded with a multitude of other business. 'tis notoriously false, that the Doctor was solicited three or four several times: For he never saw the Woman's husband that reports this, but twice, till he saw him at the Committee. The first time he met the Doctor going upon earnest business to Westminster, and the Doctor took his name, and the place where he dwelled, promising to come; Yet appointing no certain time, through multitude of other business, forgot it. The man coming again about a fortnight after, and perceiving his face, and his errand forgotten by the Doctor, went away in a chafe, and came no more.  
But it is well known, and ready to be proved, that the Doctor hath conferred with divers Recusants, and converted more families than one, and brought them to Church; Although he hath great reason to take heed how he talks with women, for that other woman's sake mentioned presently after. For whereas 'tis delivered, that the Doctor should say Salvation might be had in the Church of Rome: It was no saying of his, but a question put forth by the woman ask the Doctor whether he could deny it. To whom the Doctor replied (as divers will witness) That what ever might be thought of Papists beyond Sea, or of those in former times who knew no other Religion, yet for such as she was, who lived in wilful disobedience to the Church wherein she was baptised, and refused to be better informed out of God's word graciously offered her, there was no hope of salvation.  
But above all things, the Doctor wonders any should except against his manner of taking the Protestation. What could be more solemn? 'twas taken on Whitsunday last in the afternoon, immediately after Sermon, before so great a congregation as usually no Sunday in the year hath more. It was told the Parishioners in the morning publicly that they should take it. The afternoons Preacher so soon as ever the Psalm after Sermon was ended, first read it in the Pulpit, than took it, so did the curate. Warning being then given to strangers, and women to departed, and the Parish gathering about the Doctor's Pew, the Doctor himself first took the Protestation audibly in his own person, and give it to others to do the like. When this was done, there was a place assigned, that as many as had taken it should come & subscribe their names in a book, namely, at the Vestry, on Tuesday following, where the Doctor and the Churchwardens subscribed their names, and others of the Parish as many as would did the like, both then and on the next Sunday following.  
All which considered, it may be wondered why any should yet doubt of the Doctor's soundness in Religion, notwithstanding these men's objections. For lest their malice should not sufficiently appear in alleging things colourably true, they have not spared to print things manifestly false, such as these, That he hath inveighed against the Petitioners in his Sermons, a thing that all his hearers, except the Petitioners, will be ready to swear the contrary. That he forceth all Communicants to come to the Rails, whereas the Doctor knoweth not of any yet that hath ever refused to come, till Sunday last, being the 27 of June 1641. That he inveigheth against those which go from their Parish Church, whereas he never yet reproved or caused to be presented one of his Parishioners for so doing. That his voice is so weak half the Church cannot hear him, which none but deaf people will say. Nor is it much more to the purpose to allege his keeping the Lords Table within the Screen and the Rails, a thing that no authority hath yet enjoined the contrary, As for the Honourable Houses of Parliament, for both which the Doctor daily prays, they need not be pointed out by these men what they have to do. They see I doubt not, how much their justice is prejudiced by scattering such Libels, exposing men to obloquy before they are proved guilty. Let me therefore desire these Petitioners not to snatch the power of judicature out of their hands, and to condemn and proscribe before sentence, Nor to follow with such implacable bitterness a harmless Minister, of God, who prays hearty that God would give them a better mind, And endeavours nothing more than theirs, and all his Parishes proficiency in godliness, desiring them for a farewell to think upon that sentence of S. Paul, 1 Thess. 5.12, 13. We beseech you, brethren, to know them that are ever you in the Lord, and admonish you. And to esteem them very highly in love for their work sake, and be at peace among yourselves.  
FINIS.