Canterburys Doom, Branch 1 · Evidence 1 · Floating text 8 – Letter 18

Canterburys Doom · Branch 1 · Evidence 1 · Floating text 8 – Letter 18

p. 94Officium Dominorū cont. Carolum Chauncy Clericum, nuper Vicarium de Ware in Com. Hertford. & Humphridum Parker Y…oman. Do. Ryves.

Die Iovis viz. 26 Novemb. 1635 aoram Commiſ. Regis apud Lambeth.

At which day and place, the ſaid Chauncy and Parker being publickly called for, appeared perſonally, in whoſe preſence the proofs taken and made in this cauſe againſt them, were there publickly read; which done, Dr. Ryves his Majeſties Advocate, and Dr. Parry of councell for the Office, enforced the proofes made againſt them; and after that Dr. Zouch, Dr. Merrick, and D. Lewyu, being of Counſell for the defendants, enforced the proofs made for their defence: upon conſideration whereof it evidently appeared to the Court out of the proofs had and made in this cauſe, that for three or two years next before the year of our Lord 1633. the ſaid Charles Chauncy was Vicar of Ware, articulate within which time the Church wardens of the Pariſh of Ware, for the avoiding of confuſion and diſorder, at the time of adminiſtration of the holy Communion (becauſe ſome were conceived to receive it ſitting or leaning in their ſeats) at a generall meeting of the pariſhioners; and with the conſent of the greater part of them, agreed that the Communion Table ſhould be placed in the Chancell of the pariſh-Church of Ware, and a Rayle ſet round about it with a bench thereunto affixed, whereon the communicants might kneele: that accordingly a Rayle with ſuch a bench was ſet afterwards about the Communion Table in the middle of the Chancell of the ſaid Church of Ware; and the ſame was approved of and confirmed by the Lord Biſhop of London, Ordinary of the place, and M. Doct. Duck his Chancelour: but the foreſaid rayle and bench was not ſet up, untill an Order came from the Ordinary for the erecting thereof. That M. Chauncey ſtrongly oppoſed the ſetting up of the rayle and bench about the Communion Table, and profeſſed thereupon that he would leave the place, or to that effect; and further gave out in ſpeeches, that the pariſhioners had ſet up that rayle and bench of purpoſe to drive him away; with many other indiſcreet ſpeeches, expreſſing his great diſlike thereof. That the ſaid M. Chauncey and Humphry Parker laboured to divert the pariſhioners of Ware, from making and ſetting up of a rayle and bench about the Communion Table. And that the ſaid H. Parker for his part, when the rayle and bench were ſet up about the Communion Table, and the Communion there celebrated by M. Craven, the now Miniſter; and when as M. Craven had perſwaded the communicants there to come up to the Chancell to receive the holy Communion, refuſed ſo to do; that the ſaid Humphry Parker made a journy the time articulate from Ware to Marſten Lawrence in Northamptonſhire, to the dwellinghouſe of M. Chauncey, being near fifty miles diſtant from Ware, to ſpeak with M. Chauncey; at which time M. Chauncey upon conference had with Humphry Parker, promiſed to come to Ware, and accordingly did ſo, & lodged at the houſe of the ſaid Humphry Parker. That the ſaid M. Chauncey as well at his return to Ware, in the ſaid Parkers houſe, as at other times in other places, in preſence of divers of the pariſhioners of Ware, uſed many reproachfull ſpeeches againſt the ſetting up of the ſaid rayle and bench, in contempt of the juſt proceedings of his Ordinary, and the lawfulneſſe thereof, as the Court conceived and pronounced, (viz.) the ſaid M. Parker then and there ſpeaking of the ſetting up of the ſaid rayle and bench, affirmed, Notethat it was an Innovation, a ſnare to mens conſciences, ſuperſtitious, a breach of the ſecond Commandement, an addition to Gods worſhip, and a block in M. Cravens way, meaning and ſpeaking of M. Craven now Vicar of Ware, who is a learned and conformable Miniſter: and that the ſaid M. Chauncey after the ſetting up of the ſaid rayle and bench, took it in ſuch ill part, that he never miniſtred the holy Communion more there. That M. Parker derided the ſame rayle and kneeling bench thereunto affixed, and ſcoffed at the ſetting up thereof, ſaying, it would ſerve far p. 95better purpoſe in his Garden, or to be ſet up in his Garden, or to ſuch like effect. All which the premiſes being well weighed and conſidered of; and after mature the liberation had of all that was there ſaid, and enforced by the counſell of either ſide; the ſaid M. Chauncey and Humphry Parker were both of them pronounced guilty of a contempt againſt their Ordinary and juriſdiction Eccleſiaſticall, and of raiſing a Schiſme and diſtraction in the Pariſh of Ware, being a great and populous pariſh, by their oppoſition of the laudable geſture of receiving the holy Communion kneeling, and their envying againſt the Rayle and bench, ſet up by ſufficient authority for that purpoſe about the Communion Table in the Chancel, for maintaining of good order and conformity in the Church there, as may well appear, by M. Chaunceys inveighing againſt the ſame, and his refuſing to adminiſter the holy Communion there whileſt he continued Vicar of Ware; for the which the ſaid M. Chauncey in partem p…nae, was by the Court ſuſpended from the execution of his Miniſteriall function, and every part thereof, and ordered ſo to ſtand, untill by his ſubmiſſion and acknowledgement Note.of his error, in broaching the ſaid opinions tending to ſchiſme and faction, this Court ſhall ſee cauſe to releaſe him: which his ſubmiſſion and his acknowledgement is to be ſet down preſcriptis verbis, by the Commiſsioners at Informations, and to be delivered unto him under the Regiſters hand of this Court, and to be by him read and performed here in open Court, and then to be intimated and made known in the pariſh Church of Ware, where he hath given ſuch cauſe of ſcandall and offence. He was further condemned in expences or coſts of fuit which are to be moderately taxed by the Commiſsioners at Informations. And the ſaid Humphry Parker was likewiſe condemned in moderate charges or expences, and to make his ſubmiſsion in like manner, conceptis verbis, as this Court ſhall appoint. Laſtly, they were both ordered to ſtand committed till they ſhall give ſufficient bond in a 100 li. a piece to his Majeſties uſe, for the performance of the order of the Court. And becauſe it was alleaged and pretended on M. Chauncies behalfe, that ſince his comming to be Perſon of Marsten-Lawrence in Northamptonſhire, he had in teſtofocation of his conformity, ſet up, or cauſed to be ſet up ſuch a Rayle about the Communion Table in the Chancell of his pariſh Church there, the Court decreed Letters to be ſent from this Court to the Lord Biſhop of Peterborough, to deſire his Lordſhip to enquire of the truth of this allegation, and to certifie this Court of the truth thereof, the ſecond Seſsion of the next Tearm: As alſo how the ſaid Maſter Chauncey hath otherwiſe conformed himſelfe there to the orders of the Church of England, here by law eſtabliſhed.

The manner and form of M. Chauncies recantation the next court-day, for ſpeaking againſt the rayle, is thus recorded in the High Commiſsion Regiſter.

This day the ſaid Mr. Chauncey appeared perſonally, and with bended knees read his ſubmiſsion in Court, which followes.

Whereas I Charles Chauncey Clerk, late Vicar of Ware, in the County of Hertford, ſtand by ſentence of this honourable Court legally convicted, for oppoſing the Note.ſetting of a rayle about the Communion Table in the Chancell of the Pariſh-church of Ware, with a bench thereunto affixed, for the Communicants to reſort unto, and to receive the bleſſed Sacrament there, kneeling upon their knees, and for uſing invective ſpeeches againſt the ſaid rayle and bench, ſaying it was an Innovation, … ſnare to mens conſciences, and a breach of the ſecond Commandement, an addition to the Lords worſhip, and that which hath driven me out of Towne. I the ſaid Charles Chauncey do here before this honourable Court, acknowledge my great offence in uſing the ſaid invective words, and am heartily ſorry for the ſame. I proteſt, Note.and am ready to declare by vertue of mine Oath, that I now hold and am perſwaded in my conſcience, that kneeling at the receiving of the holy Communion is a lawfull and commendable geſture; and that a rayle ſet up in the Chancell of any p. 96Church by the authority of the Ordinary, with a bench thereunto affixed for the communicants, to repaire unto to receive the holy Communion kneeling, is a decent and convenient ornament for that purpoſe, and this Court conceiveth, that the rayle ſet up lately in the Pariſh-church of Ware, with the bench affixed, is ſuch an one. And I do further confeſſe, that I was much to blame for oppoſing the ſame, and do promiſe from henceforth, never by word or deed to oppoſe either that or any other the laudable rites and ceremonies preſcribed and commanded to be uſed in the Church of England.

Charles Chauncey.

Which ſubmiſſion being thus as aforeſaid read and ſubſcribed by the ſaid Maſter Chauncey, his Counſell moved that he might be diſmiſſed; but the Counſell for the Office deſired, that the ſaid M. Chauncey might here receive w judiciall admonition, which the Court conceiving very fit and requiſite, the Lord Archbiſhop of Canterbury, in the name of the whole Court, did now judicially admoniſh the ſaid Charles NoteChauncey, from henceforth to carry himſelf peaceably and conformably to the doctrine and diſcipline, rites and ceremonies eſtabliſhed and commanded to be uſed in the Church of England; and neither by word nor deed to oppoſe or bring into diſeſteem any of them, with this intimation; That in caſe he were convented againe for any oppoſition or refractorineſſe touching the premiſes, that the Court intended to proceed againſt him with all ſeverity, and with this admonition the Court diſmiſſed him the ſaid M. Chauncey from any further attendance touching this cauſe, he firſt paying the charges of ſuit taxed againſt him, and the fees of his diſmiſſion.

Theſe two leading caſes and cenſures in the High-commiſſions, at York and Lambeth, ſeconded with this enforced ſubmiſſion, ſtruck ſuch a terror into moſt Miniſters and Churchwardens in thoſe parts, that few or none durſt oppoſe thoſe Innovations; and gave ſuch encouragement to the Prelates and popiſh Clergie, that they proceeded vigorouſly in the preſſing, introducing of them every where; and if any man durſt oppoſe or vary from their injunctions, they were preſently brought into the High-commiſſion, and there proceeded againſt with utmoſt rigour.

This was manifeſted by the caſe of Mr. Miles Burkitt, one of the Vicars of Pateſhall M. Burdits caſe.in Northamptonſhire; who for delivering the Sacrament only to ſome who refuſed out of conſcience to come up to the new Rayle, and removing the Communion Table at the Sacrament time into the midſt of the Chancell without the rayle, according to the very Letter of Queen Elizabeths Injunctions and the 82 Canon, was apprehended by a Purſevant in the Year 1638, and thus Articled againſt in the High-commiſſion at Lambeth, by Sir John Lambes and the Archbiſhops meanes, among whoſe papers his Articles were found, and read at the Lords Barre, being atteſted by Maſter Prynne.

Inprimis, we Article and object to you the ſaid Miles Burkitt, that you doe not bow at the Name of JESUS in time of Divine Service.

Item, we Article and object, that you the ſaid Miles Burkitt, being enjoyned by the Ordinary or his Surrogates officiate for him, to keep within the rayles at the miniſtring of the Sacrament, and to give the Sacrament to none that will not come Note.up to the rayles; he the ſaid Miles Burkitt in contempt of his ſaid Ordinary, doth come forth out of the ſaid rayles, and doth adminiſter the Sacrament to many that will not come up to the ſaid rayles; Hocque fuit & eſt verum, &c.

Item, we Article and object, that you the ſaid Miles Burkite, did conſent, procure, and abet Paul Gardner one of the Churchwardens of Pateſhall in the County of Northampton aforeſaid, to remove and carry down forth of the rayles the Communion Table into the body of the Chancell, and there did miniſter the holy Sacrament Note.on Eaſterday laſt paſt, and other times, notwithſtanding the Articles of your Dioceſan to the contrary. Hocque fuit & eſt verum, &c.

p. 97Upon which Articles, this good Miniſter was for a long time vexed in the Highcommiſſion, and almoſt ruined.

From Miniſters thus perſecuted for oppoſing theſe Innovations of rayling in Communion Tables Altarwiſe, and adminiſtring the Sacrament at the Rayles, we ſhall proceed to Church-wardens ſeverally proſecuted, excommunicated, and undone, for not rayling in Communion Tables only, or removing them out of the rayles.

We ſhall begin with the Churchwardens of Beckington in the County of Somerſet, whoſe caſe, by the teſtimonies of Mr. John Aſh (a Member of the Houſe of Commons, The Churchwardens of Beckingtons caſe.and Lord of that Pariſh) of M. William Long, and M. George Long (who ſolicited the cauſe in the Churchwardens behalfe) was manifeſted to be thus. The Communion Table in the Pariſh-church of Beckington had for 70 years and more ſtood in the midſt of the Chancell, encloſed with a very decent Wainſcot-border, and a dore, with ſeats for the Communicants to receive in, round about it: In the year 1633. D. Pierce Biſhop of Bath and Wels (a great creature of Canterburies) appointed certaine Commiſſioners to view the Churches within his Dioceſſe, & certifie to him the defects thereof: who viewing the Church of Beckington certified among other things, that there was not a decent Communion Table in it, neither was it placed under the Eaſt window, nor railed in otherwiſe then with a Border about it, where Nota.the communicants kneel at the holy Communion, and that there were ſeats above the Communion Table. To which Certificate the Churchwardens and Sidemen of Beckington were ordered by the Biſhop to return an anſwer under their hands before Aſcenſion-day 1634. which they did accordingly. After which the Churchwardens were enjoyned by the Biſhop by word of mouth, to remove and rayle in their Communion Table Altarwiſe, againſt the Eaſt end of the Chancel: which they refuſing to doe, conceiving it to be againſt the Rubrick, Q. Elizabeths Injunctions, and the 82 Canon: thereupon Iames Wheeler, & Iohn Fry, Churchwardens, were on the 9 of June 1635. cited into the Biſhops Court at Wels, before William Hunt the Biſhops Surrogate, and D. Duck his Chancelour; for that the Communion Table in the Chancell of Beckington was not placed under the Eaſt window of the Chancel, nor rayled in otherwiſe then with a Border about it, and that there were ſeats above the ſaid Table; who admoniſhed them to repaire the ſaid defects, and to place the Lords Table againſt the Eaſt wall of the Chancell, with the ends of it North and South, as it ſtood in the Cathedrall Church at Wels, with a rayle about it; and to certifie that they had done all this by the 6 of October following; At which day they were excommunicated in open Court by the Biſhop himſelf, for refuſing to remove and rayle in the Table and pull down the ſaid ſeats. Whereupon the Churchwardens appealed to the Arches for relief, where after much waiting and ſolicitation, they procured from Sir Iohn Lambe, Dean of the Arches, a Letter to the Biſhop to abſolve them for a time, w^ch he did only for 27 dayes, admoniſhing them to ſubmit to what he had formerly enjoyned them; for not doing whereof he excommunicated them againe in open Court on the 12 of January following. Hereupon the Churchwardens appealed to the Arches the ſecond time, and petitioned the Archbiſhop for reliefe, to which Petition this Certificat under the hands of about one hundred of the Pariſhioners was annexed.

To the moſt Reverend Father in God, and Right Honourable, William by Gods providence, Archbiſhop of Canterbury, Primate and Metropolitan ever all England.

We the Inhabitants and pariſhioners of Beckington in the County of Somerſet, do humbly certifie, that the Communion Table of our Church of Beckington, hath and doth ſtand in the midſt of the Chancel, being the moſt convenienteſt place (time out of minde) and beyond the remembrance of any of our pariſhioners now living. And that near threeſcore years ſince the pavement of the ſaid Chancel, upon which the Communion Table ſtandeth, was new made, and in the new making p. 98thereof, raiſed about a foot above the reſt of the ground of the ſaid Chancell, and then alſo compaſſed about with a fair Wainſcot border, in which there is only one Wainſcot door to come into the ſaid Table, which door is kept faſt, and none doth enter in thereat, but the Miniſter and ſuch as he doth require; which ſaid Communion Table doth at the day of the date hereof, ſtand ſo conveniently and decently as aforeſaid. And we the ſaid pariſhioners, with an unanimous conſent do humbly pray, That it may ſo continue freed from all Innovation.

And ſo do humbly take our leaves, dated this 19 day of December, Anno Dom, 1635.

But notwithſtanding this Petition and Certificate, the Archbiſhop refuſed to admit of their Appeal, threatned them with the High-commiſſion, and to lay their Solicitour by the heels, commanding them to ſubmit to and obey their Diocaeſan, who ſent up all the proceedings in this cauſe to the Archbiſhop, with ſeverall reaſons why this Table ſhould be removed, (found in the Archbiſhops ſtudy by Mr. Prynne, endorſed with his own hand:) Whereupon they were enforced to petition the King himſelf for reliefe; informing his Majeſty, That the Communion Table had continued as then it ſtood, by the approbation of all the Archbiſhops & Biſhops of that Dioceſſe, during the reignes of Queen Elizabeth, King James, and even eleven years in his Majeſties reigne, as appeared by a Certificate under the hands of almoſt an hundred of the pariſhioners hands annexed to the Petition; deſiring the Table might not be removed: but the Archbiſhop by his power hindred them from receiving any relief from his Majeſty: upon what grounds and reaſons, this Letter of the Biſhop of Bath and Wels to Sir Iohn Lambe, will beſt diſcover.

Good Maſter Deane,

According to my promiſe in my Letter to you the laſt week, I have now ſent unto you a copy of all my proceedings in the cauſe, concerning the Chancel of the Pariſhchurch of Beckington, and the placing of the Communion Table therein, together with my reaſons for the ſame, which I hope will give you full ſatisfaction in this buſineſſe; I have ſent likewiſe a copy to my Lords Grace of Canterbury; not that I think it worthy of his reading, or that he hath leiſure to peruſe it, but that it may lye by him; that when you ſpeak with his Grace about this, among other buſineſſes, his Grace may have recourſe to my papers, if he think fit.

There are in my Dioceſſe 469 Churches and Chappels, or thereabout, and the Communion Tables are placed already in above 140 of them, as the Communion Table is placed in our Cathedrall Church here: I have begun and proceeded herein Note.in a perſwaſive way; ſome pariſhes were no ſooner ſpoken to, but they obeyed; other Pariſhes refuſed at the firſt, but they were quickly ſatisfied, and then ſubmitted; only the Churchwardens of Beckington, being encouraged and back'd by divers of the pariſh, not ſo well affected to the government and rites of the Church as they ſhould be, are become obſtinate, and will have the Chancell ordered, and the Communion Table there placed as the pariſhioners ſhall think fit, who alſo bear the charges of theſe Churchwardens, as they have confeſſed unto me; which was the cauſe why they haſted ſo ſpeedily to London, and ſtayed ſo long there, about this buſineſſe.

If theſe men have their wils, the example will do a great deal of harme, for then many of the Pariſhes which have already conformed themſelves to the Cathedrall Note.will fall back, and other Pariſhes will never come on to this conformity, who are now at a ſtand to ſee what will be done in the Chancell of Beckington. I know your judgement and affection to the Church concurres with mine, and therefore I am aſſured you will do nothing herein, but that which ſhall be for the good of the Church and preſervation of authority in all things juſt and lawfull.

I pray, If D. Duck deſire to read the coppy of the proceedings and reaſons which I have ſent you, let him borrow it of you, for it is fit my Chancelour ſhould be acquainted p. 99with theſe things, whoſe counſell and aſſiſtance muſt be uſed therein. And ſo with remembrance of my true love, and beſt wiſhes to you, I commend you to the grace of God, and reſt

Your very affectionate and faithfull friend, Guil. Bath and Wels. Wels 2 Ian. 1635.

Hereupon the poor Churchwardens being deſtitute of all relief, continued excommunicated about a whole year, after which they were taken and impriſoned in the common Gaole, a long time, upon a Capias Excommunicatum: from whence at laſt they were releaſed by the Biſhop, upon this enſuing ſubmiſſion and pennance, worſe then any impriſonment.

A true Copy of the Pennance that Iames Wheeler and Iohn Frye were enjoyned unto by my Lord Biſhop of Bath and Wels, examined by thoſe whoſe names are underwritten; Thomas Iles, Iohn Bailly, George Long, William Webb.

Whereas the right reverend Father in God, William by Gods permiſſion Lord Biſhop of Bathe and Wels, hath heretofore lawfully required and commanded James Wheeler and John Frye, late Churchwardens of the Pariſh-church of Beckington, within the Dioces of Bathe and Wels aforeſaid, to remove the Communion Table in the Chancell of their ſaid pariſh-Church; and to place it cloſe under the Eaſt wall of the ſaid Chancell, in the ſame manner and forme as the Communion Table ſtandeth in the Cathedrall Church in Wells aforeſaid, and to remoue the ſeats placed above the ſaid Table. And Note.likewiſe whereas they the ſaid James Wheeler and John Frye, contemned and wilfully diſobeyed the command of the ſaid Reverend Father, and have in moſt contemptuous manner ſtood excommunicated for their ſaid contempt, for the ſpace of one whole yeare now laſt past, or there abouts, not regarding nor fearing the dreadfull Cenſure of the Church. And have likewiſe ſome dayes laſt paſt ſtood aggravated, and have been ſignified unto the Kings moſt excellent Majeſty for the apprehending their bodies, and committing them to the Common-gaole of the County of Somerſet, the rather to compell them to their due obedience to the lawfull command of the Church: now upon the earneſt requeſt and ſubmiſſion of the ſaid Wheeler and Fry, the ſaid Reverend Father hath abſolved them from the ſaid ſentences, and enjoyned unto them, that upon Sunday the 25 day of Iune, in the year of our Lord God, one thouſand ſix hundred thirty ſeven, they in their uſuall apparell ſhall stand, firſt in the middle Ally in the Pariſh-church of Beckington aforeſaid, and there immediately after the reading of the Goſpell, ſhall openly and penitently with an audible voice, make this acknowledgement following, repeating the ſame after the Miniſter, viz.

We James Wheeler and John Fry, do here before this Congregation aſſembled, acknowledge and confeſſe, that we have grievouſly offended the Divine Majeſty of Almighty NoteGod, and the lawes Eceleſiaſticall of this Realme of England, in that we have in contemptuous manner refuſed to remove the Communion Table in the Chancell of the Pariſh-church of Beckington, and to place it cloſe under the Eaſt wall of the ſaid Chancell, in the ſame manner and forme as the Communion Table ſtandeth in the Cathedrall Church in Wels, and to remove the ſeats placed above the ſaid Table, being thereunto lawfully and judicially moniſhed, and warned, by the right reverend Father in God the Lord Biſhop of Bath and Wels. And in that for our contempts and diſobediences, in not performing the ſaid lawfull command of the ſaid reverend Father, we have ſuffered our ſelves to be lawfully excommunicated, and ſo to stand for the ſpace of one whole yeare laſt paſt, or thereabouts, not fearing nor regarding the dreadfull cenſure of the Church. And in like or rather more contemptuous manner have ſuffered our ſelves to be lawfully aggravated and ſignified according to the laudable laws … ſtatutes of this Realm, thereby p. 100in a legall manner to compell us to our due obedience to the lawfull command of the Church. And we do hereby proteſt, that we are right heartily ſorry for the ſame, and we do faithfully promiſe, never from henceforth to offend in the like againe, but to demeane our ſelves as ſhall become good Chriſtians and dutifull ſubjects: and we doe ask God forgiveneſſe for this our ſinne and offence, and you all here preſent, for our evill example.

And we doe deſire you all to pray for us and with us to Almighty God, that it may pleaſe him of his infinite goodneſſe to forgive us of this our offence.

And then humbly and penitently kneeling downe, muſt devoutly rehearſe the Lords Prayer, and they muſt certifie hereof at Wels in writing, ſubſcribed to theſe preſents, under the hands of the Miniſter and Churchwardens of Beckington aforeſaid, on Tueſday the 27 day of Iune aforeſaid, together with this Schedule.

And the like pennance is to be performed by the within named James Wheeler and John Fry for the ſame offence in the Pariſh-church of Froom-felwood, within the Dioces aforeſaid, before the Pulpit or Ministers ſeat there, in manner and forme preſcribed, on Sunday the 2 day of Iuly Anno predict. And certificate muſt be made of the due performance thereof as aboveſaid, under the hands of the Miniſter and Churchwardens there, upon Tueſday the fourth day of Iuly aforeſaid, ſubſcribed to theſe preſents.

And the like pennance is further to be performed by the ſaid James Wheeler and John Fry for the ſame offence in the Pariſh-church of S. Peter and Pauls in Bathe, within the Dioces above mentioned, upon Sunday the ninth day of Iuly above written, and certificate is to be made accordingly, the 11 day of July aforeſaid.

Ja. Huiſhe Reg.

This order of pennance enjoyned unto the within named John Fry and Ja. Wheeler, of the Pariſh of Beckington, was accordingly performed by them in the Pariſh-church there, the 25 day of Iune 1637.

Alexander Huiſhe Rect. ibid.

The mark of Richard B…t Churchwarden, Alexander Webb.

This order of pennance enjoyned unto the within named John Fry and Ja. Wheeler, of the Pariſh of Beckington, was accordingly performed by them in the Pariſh Church of Froomfelwod, the 2 day of Iuly 1637.

John Beaument Curat, ibid.

Thomas Albyn

John Norfolke

Churchwardens.

William Cooke.

This order of pennance enjoyned unto the within named John Fry, and Ja. Wheeler, of the Pariſh of Beckington was accordingly performed by them in the Pariſh-church of the ſaid S. Peter and Paul in Bathe, the 9 Iuly 1637.

Theoph. Webbe, Rector ibid.

Richard Duace

Thomas Parcker

Churchwardens.

Henry Gaye.

The … ſubmiſſion made againſt theſe poor mens conſciences did ſo afflict them, that they never enjoyed themſelves afterwards, Iames Wheeler falling preſently after ſick and dying, profeſſing often on his death bed, that this pennance and ſubmiſſon, ſo much againſt his conſcience, had broken his heart, & was the only cauſe of his ſickneſſe and death. The Biſhop of Bathe and Wels preteſted, that he did nothing herein but by the Archbiſhops direction, with which Mr. Iohn Aſh acquainting the Archbiſhop ſince his commitment to the Tower, heacknowledged it to be …, and that …e did herein like an obedient Dioceſ… to his Metropolitan.

What further tyrannicall and … of proceedings were afterwards uſed by this … the Churchwardens and ſome of other Pariſhioners p. 101of Beckington for oppoſing Mr. Huiſh their Miniſter in rayling in the Communion Table, and raiſing a new Mount at the Eaſt end of the Chancel, in a peaceable manner, we ſhall further give in evidence in a more proper charge.

The next example we ſhall inſtance in, is the caſe of Ferdinando Adams, one of the Churchwardens of S. Mary Towre Church in Ipſwich, who together with his fellow Ferdinando Adams his caſe.Church-warden Titus Camplin, was excommunicated by Henry Dade (one of the Archbiſhops Subſtitutes in his Metropoliticall Viſitation, and Surrogate to Sir Nathaniel Brent) in the Archbiſhops own name, For not taking downe the ſeates ſtanding above the Communion Table in this Church, and railing in the Table Altarwiſe againſt the wall, as he was injoyned, by Sir Nathaniel Brent the Archbiſhops Vicargenerall, Note,in his Metropoliticall Viſitation. This was proved by the Excommunication it ſelf, read in the Lords Houſe in theſe following words.

Gulielmus providentia divina Cant. Archeipiſe. totius Angliae Primas & Metropolitanus, ad quem omnis & omnimoda Iuriſdictio ſpiritualis & Eccleſiaſtica, ad Epiſcopum Norwiſcenſ. ſpectan. & pertinent. ratione Viſitationis noſtrae Metropoliticae infra Dioceſ. Norwic. modo exercit. notoriè dignoſcitur pertinere; Vniverſis & ſingulis Restoribus, &c. ſalutem. Cum dilectus noſter Magiſter Henricus Dade, omnes & ſingulas perſonas utriuſque ſexus quorum nomina & cognomina inferius ſubſcribuntur & recitantur &c. Excommunicandos fore decreuit, &c. Vobis igitur firmiter injungendo mandamus, quatenus praefatas perſonas in preſcriptis ſic ut praefatur, authoritate noſtra excommunicaetas, pro ſic excommunicatis in Eccleſiis veſtris parochialibus diebus Dominicis ac Festivis poſt receptionem praeſentium immediatè ſequentibus tempore divinorum, dum major in ijſdem ad divina audienda ad fuerit populi multitudo, palam & publicè denuncietis & declaretis cum effectu, ſub poena juris, &c. Datum ſub ſigillo quo in haec parte utimur, decimo dic menſis Iulij An. Dom. 1635. ſanctae Mariae ad Turrim Gipwici, Ferdinando Adams, Titum Camplin Gardianos ibidem, in non removendo ſedilia ab Orientali muro infra Cancellum Eccleſiae, & in non ſt…endo Menſam Dominicam in ſupremo loco juxta murum, Nota.praedictum ſecundum monitionem judicialem Dom. Nathanialis Brent Militis, Domini Archiepiſcopi Vicaerii in ſpiritualibus generalis, judicialiter factam.

Ferdinando Adams being thus excommunicated, ſought to avoid this Excommunication by an Appeale, but could procure no releaſe; and being laid in wait for by Purſevants out of the High-commiſſion for ſuing Dade in the Star-chamber, where this Excommunication was pleaded in Bar againſt him, he was enforced to leave the Kingdom, & flye into New England till this Parliament, almoſt to his utter undoing, as he atteſted upon oath, and ſhall be hereafter more fully proved in another charge.

To this we ſhall ſubjoyne the caſe of Iohn Premly one of the Church-wardens of Ioh. Premly his caſe.Lewis in Suſſex, who was proſecuted in the High-commiſſion Court, and there on the 8 of May 1638. cenſured fined, impriſoned, condemned in coſts of ſuit, and ordered to make a ſubmiſsion, for that when as Sir Nathaniel Brent in the Archbiſhops Metropoliticall Viſitation, by injunction from the ſaid Archbiſhop, had ordered the Communion Table in the Church of Lewis to be placed North and South at the upper end of the Chancel, and there rayled in, which was done accordingly, Premly in a contemptuous manner had removed it from thence, unto the place where it formerly ſtood; whereupon Dr. Nevel himſelf replacing it at the Eaſt end of the Chancell North and South, according to the ſaid Archbiſhops Injunction, he preſumed againe to remove and bring it down to its ancient place, to the great affront of his Graces Injunctions, and the ill example of others. All which was manifeſted by the very ſentence it ſelf recorded in the High-commiſsion Regiſter-book, which was read in the Houſe of Peers to the effect aforeſaid.

The Committee of the Commons houſe alleaged, that ſundry other examples of like nature, and of excommunicating hundreds of conſciencious people for refuſing to receive the Sacrament at the new rayles, might be produced in moſt Dioceſſe of Englsand, but they would content themſelves with theſe alone, and that of Mr. Samuel Burrough… of Colcheſter, which they ſhould make uſe of upon another occaſion; and p. 102proceed to ſuch who had been grievouſly cenſured in the Star-chamber & High-commiſſion by the Archbiſhops means for oppoſing, defacing, or preaching againſt the uſe or ſetting up idolatrous Pictures of God the Father, & Chriſt, & Saints in Churches, in direct oppoſition to our Homilies againſt the perill of idolatry, (confirmed by the 39 Articles) and contrary to our Statutes, Injunctions, Canons, and the current of all our Orthodox writers.

The firſt preſident of this nature inſtanced in, was the caſe of Mr. Henry Sherfield a Bencher of Lincolns-Inne, the true ſtate whereof was briefly this. M. Sherfield M. Hen. Sherfields caſe.being Recorder of Sarum, a Juſtice of peace within that City, and an inhabitant of S. Edmonds Pariſh there, took juſt offence at ſome pictures in one of the glaſſe-windows in that Church, near unto his ſeat, and ever in his eye: in which window was contained in old, rude, ruſty painted glaſſe, the Hiſtory of the Creation, not as it is related by Moſes in the firſt Chapter of Geneſis, but after the Painters fancy; who in this window (conſiſting only of four panes) had made no leſſe then ſeven picturs of God the Father, in form of a little old man clad in a blew and red coat, with a pouch by his ſide, about the bigneſſe of a Puppet; and prepoſterouſly placed the fourth daies work of creation before the third, and made that to be done on the fifth day, which was created on the ſixth: and in one place he had repreſented God the Father creating the Sunne and Moon, and ſquaring them out with a pair of compaſſes in his hand, as if he had formed them by ſome Geometricall rules, and the help of a Compaſſe. To theſe pictures M. Sherfield and others had ſeen Ema Browne and other old women make low curteſies, who being demanded why they made ſuch curteſies? anſwered, that they made them to their Lord God, and to God the Father in the Glaſſewindow, which was proved by divers **Mr. Peter Thatcher Miniſter of the Pariſh, and three others.witneſſes upon oath: Wherupon M. Sherfield being perſwaded in point of conſcience, that theſe Idolatrous Pictures were directly forbidden by the ſecond Commandement, and many expreſſe Texts of Scripture, prohibiting any repreſentations of God the Father, condemned thus by the Homilies of our Church againſt the Perill of idolatry, Part. 3. …. 40. which determine that. The Image of God the Father, the Sonne, and Holy Ghoſt, either ſeverally, or the images of the Trinity, be by the Scriptures expreſly forbidden and condemned, as appears by theſe places, Deut. 4. Iſay 40. Acts 17. Rom. 1. (there cited at large) By theſe and many other places of Scripture, it is evident, that no Image either ought or can be made to God. For how can God a most pure ſpirit, whom man never ſaw, he expreſſed by a groſſe body, or viſible ſimilitude? or how can the infinite Majeſty and greatneſſe of God incomprehenſible to mans minde, much more not able to be compaſſed with the ſenſe, be expreſſed in a SMAL and LITTLE IMAGE? (as this of God the Father was:) How can a dead and dumbe Image expreſſe the living God? &c. Wherefore an Image of God is not only a lye, but a double lye alſo. But the Devill is a lyar, and the Father of lyes. Wherefore the lying Images which he made of God, to his great diſhonour and horrible danger of his people, came from the Devill. Wherefore they be convict of fooliſhneſſe and wickedneſſe in making of Images of God or the Trinity; for no Image of God ought or can be made, yea, and once to deſire an Image of God, commeth of infidelity, thinking not God here preſent, except they ſee ſome ſigne or Image of him. And to be aboliſhed out of Churches, by the reſolution of Queen Elizabethe Injunctions, the Canons, and Oxthodox Writers of our Church, the Statutes of our Realme, and King James his own reſolution in ſundry of his Works, moved the Pariſh at a Veſtry where were ſix Juſtices of Peace preſent, that he might have liberty to take down this offenſive ſcandalous Window, being a burthen to his conſcience, an occaſion of much ſuperſtition and idolatry to ignorant people, and the Church it ſelf a Donative (as they conceived) belonging to the pariſhioners, and to ſet up a new window of white glaſſe in its place; whereupon it was unanimouſly ordered by the Veſtry, about January 1629. and the Order entred, that if M. Sherfield thought fit he might take downe the painted old glaſſe of this Window, and ſet up new. Whereupon not long after, he did with his ſtaffe breake or picke out ſome of thoſe peeces of glaſſe repreſenting God the Father, which amounted not to above the value of ſix pence (the p. 103whole glaſſe window not being worth forty ſhillings when it was new) intending to new glaze the ſame. Whereupon by the Archbiſhops means and inſtigation, an Information was exhibited againſt him in the Star-chamber, by the Kings Attorney Generall, for breaking theſe idolatrous pictures, and that in oppoſition of the Church-government eſtabliſhed by law among us. This cauſe was proſecuted with all rigour, and at laſt brought to a hearing on the 8 of February 1632. where this Archbiſhop, then Biſhop of London, (as was proved by the Oathes of Maſter Tomlins, a Barriſter of the Temple, M. Joſeph Caryll, Lecturer at Lincolnes Inne, and the teſtimony of M. Robert Nicholas a Member of the Commons Houſe, & a Commiſſioner in that cauſe) ſhewed himſelfe very violent againſt M. Sherfield, made a long ſpeech in defence of Images in Churches, contrary to our Homilies, juſtified the picturing of God the Father in forme of an old man, out of that place of Daniel, where God is called, **Dan. 9.Dan 9The ancient of dayes, which the Earl of Dorſet refuted (being an expreſſion only of Gods eternity, declaring him to be before all times) and notwitſtanding it was proved by four witneſſes, that thoſe pictures were adored by divers perſons, yet the Archbiſhop was ſo violent against Mr. Sherfield, that for breaking of theſe idolatrous pictures (according to the doctrine of our Church in the Homilies againſt the perill of Idolatry, Queen Elizabeth Injunctions, and the ſtatute of 3 & 4 E. 6. ca. 10. which were pleaded for his juſtification) he agravated his offence to the utmoſt, from his Office, his Age, his profeſſion, and divers other circumſtances, inſtead of mittigating it, fined him a thouſand pound to the King, ſentenced him to be removed from his Recorderſhip in that City, to make a publick acknowledgement of his great fault in the Pariſh-church where this was done, and in the Cathedrall at Saliſbury, and to be bound to his good behaviour; ſome of the Temporall Lords excuſed his fact, ſpake much againſt Images; and thought it fit to impoſe no fine upon him. This Archbiſhop then concluded his ſpeech againſt M. Sherfield, in juſtification of Images, with theſe words, I have been the willinger to render this ancount at this time, becauſe ſome are ready to ſlander Ʋs, as maintainers of POPISH SƲPERSTITION, and I know not what. This ſentence gave great incouragement to the ſetting up of ſuperſtitious idolatrous Pictures, Images, and Crucifixes in our Churches, and diſcouraged moſt men from oppoſing the intended introducing of them, which followed thereupon in ſundry places.

To this we ſhall adde the Archbiſhops tyrannicall ſentence and proceedings againſt M. John Workeman a godly painfull Miniſter, Lecturer in the City of Gloceſter, for M. Iohn Workmans caſe.preaching againſt Images in Churches. This pious Miniſter being Lecturer in S. Stephens Church in that City, was proſecuted for preaching publickly in a Sermon there, That Pictures or Images were no more ornaments to a Church, then Stewes to a Common wealth: That for a man to have any Image of any Saint, eſpecially of our Saviour in his houſe, is unlawfull; and that if any man kept ſuch pictures in his houſe, if it were not flat Idolatry, yet it was little better. This was the maine charge againſt him: to which was added, that he uſed ſome harſh expreſſions againſt lacivious mixt dancing, eſpecially on the Lords day, citing only the words of the **Hiſt. of the Waldenſ. par. 3. l. 2. c. 9.Waldenſes in their cenſure againſt Dancing, (borrowed frō **Speculum morale, l. 3. p. 9. diſt. 9.Vincentius Belvacenſis, & **Summa virtutum & vitiorum. tom 2. Tit. de luxuria. c. 3.Gulielmus Peraldus, two Popiſh Writers of great note; and juſtified by Biſhop Babington in his expoſition upon the ſeventh Commandement) and that he prayed for the States of Holland the King of Sweden, and other Generals beyond the ſeas in his prayer, before he prayed for the King that now is over us; which was but according to the uſuall courſe of all or moſt Miniſters, who firſt prayed for the whole Catholick Church in generall, next for the Proteſtant Churches and Princes beyond the ſeas, and then for the Church and King of England, and agreeable to the forme of the very Common-prayer-book, in the prayer for the whole ſtate of Chriſts Church, &c. which runs thus, We beſeech thee alſo to ſave and defend all Chriſtian Kings, Princes and Governours, (which comprehends all foreine Princes in the firſt place) and especially thy ſervant Charles our King, &c. who is remembred laſt of all, but yet in a more ſpeciall manner. But theſe two laſt particulars, though mentioned in his ſentence, were no inducements to it, but only the firſt paſſage againſt Images, which M. Workman juſtified out of divers of our owne p. 104Engliſh Authors, and the very Homilies againſt the perill of Idolatry, Part. 3. p. 41. to 631. which determine thus: That no Jmage of God, or the Trinity, or of Chriſt, may or ought to be made; that ſuch Images are not only defects but lyes, and teach nothing of God or Chriſt, but lyes and errours. That Images placed publickly in Temples, cannot poſſibly be without danger of worſhipping and idolatry: wherefore they are not publickly to be, or ſuffered in Temples and Churches, &c.

We infer and ſay for the Adverſative, that all our Images of God, our Saviour Chriſt, and his Saints, publickly ſet up in Temples and Churches, places peculiarly appointed to the true worſhip of God, be not things indifferent nor tolerable, but againſt Gods law & commandment, taking their own interpretation and expoſition of it. Firſt, for that all Images ſo ſet up publickly, have bin worſhipped of the unlearned and ſimple ſort, ſhortly after they had been publickly ſo ſet up, and in concluſion of the wiſe and learned alſo. Secondly, for that they are worſhipped in ſundry places now in our time alſo. And thirdly, for that it is impoſſible that Images of God, Chriſt, or his Saints, can be ſuffered (eſpecially in Temples and Churches) any while or ſpace without worſhipping of them, and that Idolatry which is moſt abominable before God, cannot poſſibly be eſcaped and avoided, without the aboliſhing and deſtruction of Images and Pictures in Temples and Churches, for that Idolatry is to Images, ſpecially in Temples and Churches an inſeparable accident (as they tearm it) ſo that Images in Churches, and Idolatry, go alwayes both together, and that therefore the one cannot be avoided except the other (ſpecially in all publick places) be deſtroyed. Wherefore to make Images, and publickly to ſet them up in the Temples and Churches, places appointed peculiarly to the ſervice of God, is to make Images to the uſe of Religion, and not only againſt this precept, Thou ſhalt make us manner of Images, but againſt this alſo, Thou ſhalt not bow downe to them, nor worſhip them: for they being ſet up, have been, be, and ever will be worſhipped, &c. That it is not poſſible if Images be ſuffered in Churches and Temples, either by the preaching of Gods Word or by any other means to keep the people from worſhipping of them, and ſo to avoid idolatry, &c. What can we do, I ſay, or bring to paſſe to the ſtay of Idolatry, or worſhipping of Images, if they be allowed to ſtand publickly in Temples and Churches? And if ſo many, ſo mighty Emperours, by ſo ſevere Lawes and Proclamations, ſo rigorous and extreame puniſhments and executions, could not ſtay the people from ſetting up and worſhipping of Images, what will enſue thinke you, when men ſhall commend them as neceſſary books of the Laymen? Let us therefore of theſe latter dayes learn this leſſon of the experience of ancient Antiquity, That Idolatry cannot poſſibly be ſeparated from Images any long time, but that as an unſeparable accident, or as a ſhadow followeth the body when the Sunne ſhineth, ſo Idolatry followeth and cleaveth to the publick having of Images in Temples and Churches. And finally, as Idolatry is to be abhorred and avoided, ſo are Images which cannot be long without Idolatry, to be put away and deſtroyed. Beſides the which experiments and proof of time before, the very nature and origine of Images themſelves draweth to Idolatry moſt violently, and mens nature and inclination alſo is bent to Idolatry ſo vehemently, that it is not poſſible to ſever or part Images, nor keep men from Idolatry, if Images he ſuffered publickly, &c. For if the origine of Images and worſhipping of them, as it is recorded in the eight Chap. of the Book of Wiſdom, began of a blind love of a fond father, framing for his comfort an Image of his Sonne being dead; and ſo at the laſt men fell to the worſhipping of him whom they did know to be dead: how much more will men and women fall to the worſhipping of the Image of God, our Saviour Chriſt, and his Saints, if they be ſuffered to ſtand in Churches and Temples publickly. For the greater the opinion is of the majeſty and holineſſe of the perſon to whom an Image is made, the ſooner will the people fall to the worſhipping of the ſaid Image. Wherefore the Images of God, our Saviour Chriſt the Bleſſed Virgin Mary, the Apoſtles, Martyrs, and other of notable holineſſe, are of all other Images moſt dangerous for the perill of Idolatry, and therefore greateſt heed to be taken, that none of them be ſuffered p. 105Note.to ſtand publikely in Churches and Temples. For there is no great dread leaſt any ſhould fall to the worſhipping of Images of Annas, Caiphas, Pilate, or Judas the Traitor, if they were ſet up.

But to the other, it is already at full proved, That Idolatry hath been, is, and is moſt like continually to be committed. Now as the Nature of mari is none otherwiſe bent to worſhipping of Images (if he may have them and ſee them) then it 1 Cor. 6. 1 Cor. 4. Heb. 13.1 Cor 61 Cor 4Heb 13is bent to whordome and Idolatry in the company of an harlot. And as a man given to the luſt of the fleſh, ſeeing a wanton harlot, ſitting by her, and imbracing her, it profitteth little for one to ſay beware of fornication, God will condemne fornicators and adulterers: for neither will he, being overcome with greater intiſements of the ſtrumpet, give eare or take heed to ſuch godly admonition, and when he is left afterwards alone with the harlot, nothing can follow but wickedneſſe: Even ſo, ſuffer Images to be ſet in Churches and Temples, ye ſhall in 1 Joh. 5. 21. 1. Cor. 10. 14.1 John 5:211 Cor 10:14vaine bid them beware of Images, as Saint John doth; and flee Idolatry as the Scriptures warn us: ye ſhall in vaine preach and teach againſt Idolatry. For a number will notwithſtanding fall headlong unto it, what by the nature of Images, and what by the Inclination of their own corrupt Nature.

Wherefore as for a man given to luſt, to ſit down by a ſtrumpet, is to tempt God. So is it likewiſe to erect an Idoll in this proneſſe of mans nature to Idolatry, nothing but a tempting. Now if any will ſay, that this ſimilitude proveth nothing, yet I pray them let the Word of God, out of the which the ſimilitude is taken, prove ſomething. Doth not the Word of God call Idolatry ſpirituall fornication? Doth it not call a gilt or a painted Idoll or Image, A ſtrumpet with a painted face? Levit. 17. & 10. Numb. 25. Deut. 31. Barach 6.Lev 17Num 25Deut 31Be not the Spirituall wickedneſſes of an Idols inticing, like the flatteries of a wanton Harlot? Be not men and women as prone to ſpirituall fornication (I mean Idolatry) as to carnall Fornication? If this be denyed let all Nations upon the earth which have been Idolaters (as by all ſtories appeareth) prove it true. Let the Jews and the people of God, which were ſo often and ſo earneſtly warned, ſo dreadfully threatned, concerning Images and Idolatry, and ſo extreamly puniſhed therefore, (and yet fell unto it) prove it to be true, as in almoſt all the books of the Old Teſtament, namely, the Kings, and the Chronicles and the Prophets, it appeareth moſt evidently. Let all Ages and times, and men of all ages and times, of all degrees and conditions, Wiſe-men, Learned-men, Princes, Ideots, unlearned and Commonalty prove it to be true. If you require Examples; for wiſe men you have the Egyptians, and the Indian Gymnoſophiſtes, for the wiſeſt men of the world, you have Solomon the wiſeſt of all other. For learned men the Greeks and namely the Athenians, exceeding all other Nations in ſuperſtition and Idolatry, Acts 17. Rom. 1.Acts 17Rom 1as in the Hiſtory of the Acts of the Apoſtles, Saint Paul chargeth them. For the Princes and Governours, you have the Romans the rulers of the roaſt, (as they ſay) you have the ſame ſornamed King Solomon, and all the Kings of Iſrael and Judah after him, ſaving David, Ezechias, and Joſiah, and one or two more. All theſe (I ſay) and infinite others, wiſe learned Princes and Governours, being all Idolaters, have you for examples and a proof of mens inclination to Idolatry. That I may paſſe over with ſilence in the mean time, infinite multitudes and millions of Idiots and unlearned, the ignorant and groſſe people, like unto horſes and mules, Pſal. 32.Ps 32in whom is no underſtanding, whoſe perill and danger to fall on heapes to Idolatry by occaſion of Images, the Scriptures ſpecially fore-ſhew and give warning of. And indeed how ſhould the unlearned, ſimple, and fooliſh, ſcape the nets and ſnares of Idols and Images; in the which the wiſeſt and beſt learned have been ſo Wiſd. 13. 14.Wis 13:14entangled, trapped and wrapped? Wherefore the Argument holdeth this ground ſure, that men be as inclined of their corrupt nature to ſpirituall fornication, as to carnall, which the wiſedome of God fore-ſeeing, to the Generall prohibition, that none ſhould make to themſelves any Image or ſimilitude; addeth a cauſe, depending of mans corrupt nature, leſt (ſaith God) thou being deceived with errour, honour Deut. 4,Deut 4and worſhip them.

p. 106And of this ground of mans corrupt inclination, as well to ſpirituall fornication Deut. 4.Deut 4as to carnall, it muſt needs follow, that as it is the duty of the godly Magiſtrate, loving honeſty and hating whoredome, to remove all Strumpets & Harlots, ſpecially out of places notoriouſly ſuſpected or reſorted unto of naughty perſons for the avoiding of carnall fornication; ſo it is the duty of the ſame godly Magiſtrate, after the example of the godly Kings, Ezekias and Joſias, to drive away all ſpirituall Harlots (I mean Idols and Images) eſpecially out of ſuſpected places, Churches, Aug. in Pſ. 36. & 113. & l. 4. c. 3. De ci vitate Dei.Ps 36and Temples, dangerous for idolatry to be committed to Images placed there, as it were in the appointed place and height of honour and worſhip (as S. Auguſtine ſaith) where the living God only (and no dead ſtones and ſtocks) is to be worſhipped. It is (I ſay) the office of godly Magiſtrates likewiſe to avoid Images and Idols out of Churches and Temples, as ſpirituall Harlots out of ſuſpected places, for the avoiding of idolatry, which is ſpirituall fornication. And as he were the enemy to all honeſty that ſhould bring Strumpets and Harlots out of their ſecret corners into the publick Market place, there freely to dwell and practiſe their filthy merchandize; So is he the enemy of the true worſhipping of God, that bringeth Idols and Images into the Temple and Church, the Houſe of God, there openly to be worſhipped, and to rob the jealous God of his honour, who will not give it to any other, nor his glory to carved Images; who is as much forſaken, and the bond of love between man and him as much broken by Idolatry, which is ſpirituall Iſay 42. 8.Isa 42:8fornication, as is the knot and bond of mariage broken by carnall fornication. Let all this be taken as a lye, if the Word of God enforce it not to be true; Curſed be the man ſaith God in Deuteronomy, That maketh a carved or molten Image, and placeth it in a ſecret corner. And all the people ſhall ſay, Amen. Thus Deut. 27.Deut 27ſaith God, for at that time no man durſt have or worſhip Images openly, but in corners only: and the whole World being the great Temple of God, he that in any corner thereof robbeth God of his glory and giveth it to ſtocks and ſtones, is pronounced by Gods Word accurſed. Now he that will bring theſe ſpirituall Harlots out of their lurking corners into publick Churches and Temples, that ſpirituall fornication may there openly of all men and women without ſhame be committed with them, no doubt that perſon is accurſed of God, and twice curſed; and all good and godly men and women will ſay, Amen, and their Amen will take effect alſo. Which is thus ſeconded in the ſecond part of the Homily of the place and time of prayer, p. 130, 131. The Jewes in their time provoked juſtly the vengeance of God, for that partly they abuſed his holy Temple with the deteſtable idolatry of the Heathen, and ſuperſtitious vanities of their own inventions, contrary to Gods Commandement, &c. And have not the Chriſtians of late dayes, and even in our dayes alſo, in like manner, provoked the diſpleaſure and indignation of Almighty God? Partly becauſe they have prophaned & defiled their Churches with Heatheniſh and Jewiſh abuſes, with Images and Idols, with numbers of Altars too too ſuperſtitiouſly and intollerably abuſed, &c. Finally Gods vengeance hath been and is daily provoked, becauſe much wicked people paſſe nothing to reſort to the Church, either for that they are ſo ſore blinded that they underſtand nothing of God & godlineſſe; and care not with diveliſh example to offend their neighbours; or elſe for that they ſee the Church altogether ſcowred of ſuch gay-gazing ſights, as their groſſe phantaſie was greatly delighted with; becauſe they ſee the falſe religion abandoned, and the true reſtored; which ſeemeth an unſavoury thing to their unſavoury taſte, as may appear by this that a woman ſaid to her neighbour: Alas Goſſip, what ſhould we now do at Church, ſince all the Saints are taken away, ſince all the goodly ſights wee were wont to have are gone, ſince wee cannot hear the like piping, ſinging, chaunting, and playing upon the Organs that we could before? But (dearly beloved) we ought greatly to rejoyce and give God thanks, that our Churches are delivered out of all thoſe things which diſpleaſed God ſo ſore, and filthily defiled his holy Houſe, and his place of prayer, for the which he hath juſtly deſtroyed many Nations, according to the ſaying of p. 107Saint Paul, 1 Cor. 3.1 Cor 3If any man defile the Temple of God, God will him deſtroy. And this ought we greatly to praiſe God for, that ſuch ſuperſtitious and idolatious manners as were utterly naught, and defaced Gods glory, are utterly aboliſhed; as they moſt juſtly deſerved: and yet thoſe things that either God was honoured with, or his people edified are decently retained, and in our Churches comely practiſed, &c.

Mr. Workman, by all theſe and ſuch other paſſages in our Homilies (ratified and ſubſcribed unto by all our Miniſters in the 35 Article of our Church, as containing a godly and wholeſome doctrine neceſſary for theſe times; and eſtabliſhed by the ſtatute of 13 Eliz. ca. 12. which confirmes the Articles) juſtifyed every ſyllable in his Sermons againſt Images (in which he uſed only the words of our Homilies) yet notwithſtanding by the Archbiſhops violence againſt him (who went higheſt in his ſentence) on the 25 of April 1635. in the High Commiſſion held at Lambeth, was Suſpended from the execution of his office and function in the Miniſtery, excommunicated, ordered to make his ſubmiſſion and recantation of his eronious and ſcandalous doctrine, at Lambeth the next Court day, in ſuch manner and forme as ſhould be ſet down by the Commiſſioners, and delivered to him in writing under the Registers hand of the Court; and after this ſubmiſſion made publickly in Court, the ſame to be ſent down to Gloceſter, and there openly publiſhed in the Cathedrall Church of Gloceſter, and in the Church of S. Michaels immediately after Divine Service ended, when as the Congregation ſhall be then and there aſſembled; and condemned in coſts of ſuit to be taxed the next Court day, and likewiſe impriſoned. Which ſentence of his for the cauſe a foreſaid, was proved by the Regiſter-Book of the High Commiſſion, out of which it was read at the Lords Barre; by the teſtimonies of Mr. Thomas Pury, a Member of the Houſe of Commons, and of Mr. John Langley, late Schoole maſter of Glocester, and now of Pauls-Schoole in London; who further witneſſed upon oath, That Mr. Workman having been a moſt painfull diligent Preacher of Gods Word in the City of Gloceſter for above 15 years, and a man of ſingular piety, learning, wiſdome, and moderation (as the Archbiſhop himſelf confeſſed) the Corporation of Gloceſter to help ſupport his great charge of children, in conſideration of his great paines in preaching and viſiting the ſick, about September, 1633. granted him an Annuity of 20 l. per annum, under their Common Seale with one unanimous conſent, a little before his troubles in the High Commiſſion. For which act of juſtice and charity, Iohn Buckston the then Mayor, Maſter Wiſe the Town Clerk, and ſome other of the Aldermen of that City, were by the Archbiſhops procurement ſent for by a Purſevant, to appear before the Counſell Table as Delinquents; where they appearing, were fully heard concerning the granting of this Annuity, before the King himſelfe and his Councell, who ſeemed fully ſatisfied, approving of their grant, and were ready to diſmiſſe them from thence, as ſeeing no juſt cauſe for their moleſtation: Whereupon the Archbiſhop moved, that they might be tranſmitted from thence to the High Commiſſion, which by his means was ordered accordingly. After which, in January following, Mr. Pury himſelf, together with M. Henry Browne, Mr. William Priſe, Aldermen, Mr. Anthony Edwards, and others were arreſted by a Meſſenger out of the High Commiſſion, who exacted and received 20 Marks in Fees from them, to whom they gave bonds to appear in that Court the Terme following, which they did: Where they were then articled againſt, for conſenting to the grant of the ſaid Annuity to Mr. Workman, to which Articles they anſwered; and the cauſe being brought to hearing not long after their Counſell alleaged: That the ſaid grant of 20 l. per annū to M. Workman ought firſt to be proved illegall, or obtained by illegal practiſe, and the whole Corporation, whoſe act it was, & under whoſe Seal it was granted to be made parties to the ſuit, before theſe Defendants, ſued only as private men, ought, as they conceived, to be cenſured for conſenting thereunto; or the ſaid deed, made void, and cancelled: yet notwithſtanding the ſaid Mr. Edwards & one M. Nelme for conſenting to this grant only, were fined 10 l. a piece, p. 108and the grant ordered to be cancelled, which was done accordingly; and thereupon a 100. l. expence the reſt were diſmiſſed the Court, and M. Workman deprived of his Annuity. After which M. Workman himſelf being cenſured and put from his Miniſtery, and impriſoned by the High-Commiſſion, for Preaching againſt making and ſetting up the Images of the Trinity, and of Chriſt and Saints in Churches; having after ſome moneths Impriſonment, with much ſolicitation obtained his Liberty, to ſupport himſelf his wife and many ſmall children from periſhing, was neceſſitated to teach children in private, having no other livelihood left him after his former Annuity, granted him by the City of Glocester, was by the Arch-biſhops potency, unjuſtly wreſted from him; of which the Arch-biſhop being informed, inhibited him to teach any children at all in publike or private, as he would anſwer the contrary at his perill; whereupon he fell to practiſe Phyſicke for his neceſſary ſupport: which being informed of to the Arch-biſhop, he thereupon prohibited him likewiſe to practiſe Phyſick: Whereupon he having no meanes of ſubſiſtance left; and being debarred to Preach, teach School, or adminiſter Phyſick to maintain himſelf and his charge, was ſo afflicted with theſe tyrannicall and unjuſt preſſures (of which he oft complained to Maſter Langley and others,) that they drew on craſineſſe and ſickneſſe of body upon him; and as his moſt intimate friends were verily perſwaded, ſhortned his dayes, and precured his death, to the great griefe and loſſe of that City. So zealous was this Arch-Prelate in defence of Idolatrous Images; as thus moſt unjuſtly and tyrannically to ruine a moſt godly painfull Miniſter with his family, and deſtroy this living ſpeaking Image of God and Chriſt, for preaching againſt dead, falſe, unlawfull, Images, and repreſentations of them according to our Homilies, and the eſtabliſhed Doctrine of our Church.

Moreover it was then fully proved at the Lords Bar, by the oathes of Doctor Featly, and Maſter Bourne, that the Arch-biſhop was ſo mad upon Images, Pictures, and their worſhip; That Doctor Featly having Printed by licenſe, 70. Sormons of his, preached upon ſeverall occaſions, in one whereof he had cited a paſſage againſt worſhipping Images, out of the Homily againſt the Perill of Idolatry, in refutation of the Papiſts; the Arch-biſhop ſending for the Doctor commanded him to carry his ſaid Sermons to Doctor Bray his Chaplaine to peruſe, before they were publiſhed, leaſt there ſhould beany offenſive paſſages vented in them; which he doing accordingly, the ſaid Doctor purged out of the 788. page thereof, this enſuing clauſe therein cited out of the very Homely againſt the perill of Idolatry, as ſcandalous, and heterodox, cauſing the whole ſheet to be new Printed, which expunction was openly read at the Bar by Doctor Featly himſelf in theſe following words.

And howſoever ſome of late mince the matter, and beare us in hand that the framing, drawing, carving, melting, gilding, erecting, clothing, and cenſing, bowing down, and praying before Images and Pictures, is but the excreſcencie of Romiſh devotion, and no proper fruit of Idolatry and ſuperſtition: yet they who laid the firſt ſtone in the happy Reformation of our Church of England and penned the Homilies appointed by Authority to be read in all Churches condemne theſe practiſes of the Romane Church, as no leſſe idolatrous than the like of the Heathen. **Homily againſt the perill of Idolatry. Part. 3.The full proof of that which in the beginning in the firſt part of this Treatiſe was touched is here to be made good and performed, to wit, that our Images and the Idols of the Gentiles be all one, as well in the things themſelves, as alſo in that our Images have been before, be now, and ever will be worſhipped in like forme and manner, as the Idols of the Gentiles were, ſo long as they be ſuffered in Churches and Temples: whereupon it followeth, that our Images in Churches have been, he, and ever will be, no other but abominable Idols. And every of theſe parts ſhall be proved in order, as hereafter followeth. And firſt that our Images and the Idols of the Gentiles are all one concerning themſelves it is moſt evident, the matter of them being gold, ſilver, or other mettle, ſtone, wood, clay or plaiſter, as were the Idols of the Gentiles: and ſo being either melten or caſt, either carved, graven, hewer or otherwiſe formed and faſhioned, after the ſimilitude or likeneſſe of man or woman, they be dead and dumb works of mens hands; having p. 109mouthes and ſpeak not, eyes and ſee not, hands and feel not, feet and go not, and ſo as well in form as matter, be altogether like the Idols of the Gentiles: inſomuch that all the titles that be given to the Idols in the Scripture, may be verified of our Images. Wherefore no doubt but the like curſes which are mentioned in Scriptures, will light upon the makers and worſhippers of them both. Secondly, that they have been & be worſhipped in our time, in like forme and manner as were the Idols of the Gentiles, is now to be proved: and for that idolatry ſtandeth chiefly in the minde, (which ſhall in this part firſt be proved) that our Image-maintainers have had and have the ſame opinion and judgement of Saints, whoſe Images they have made and worſhipped, as the Gentile idolaters had of their Gods. And afterwards it ſhall be declared that our Imagemaintainers and worſhippers, have uſed and uſe the ſame outward rites and manner of honouring and worſhipping their Images, as the Gentiles did uſe before their Idols: and that therefore they commit idolatry, as well inwardly as outwardly, as did the wicked Gentile idolaters.

By theſe two evidences of the Archbiſhops perſecuting Maſter Workman, for Nota.uſing the very words and expreſſions of our eſtabliſhed Homilies againſt Images; and his Chaplaines purging out of Doctor Featlies printed authorized Sermons, this paſſage of our Homilies, againſt the worſhipping of Images (no doubt by his direction) it is moſt apparent, that his deſignes and intentions were to ſubvert the eſtabliſhed doctrine of our Church, againſt the ſetting up and adoration of Images, and to defile our Churches againe, not only with theſe Romiſh Idols, and Paganiſh inventions, but to make us all Idolaters in worſhipping and adoring them, as the Popiſh or Gentile Idolaters did their Idol-gods.

To put this out of queſtion, we ſhall only adde one irrefragable evidence more concerning Images and Pictures. We have proved formerly that the Archbiſhop had in his own private Study a Book of Popiſh pictures of the Life, Paſſion, and Death of our Lord Jeſus Chriſt, and of the Virgin Mary, printed by Boetius à Bolſwert in forein parts, Anno 1623. Theſe very Pictures were all licenſed by the Archbiſhops own Chaplain Doctor Bray; printed by his own printer and Kinſman Badger, in the year 1638. for one Peake a Stationer (now in armes againſt the Parliament) and publickly ſold and bound up in Bibles; as was teſtified by Mr. Walley Clerk of Stationers Hall, and Michael Sparke Senior. Maſter Willingham likewiſe atteſted upon oath concerning theſe Pictures and Crucifixes put into the Bibles: that Captain Peak at Holborne Cundit, Bookſeller, who printed theſe pictures for Bibles, did affirme, that he printed them with the good liking, and by the ſpeciall direction of the Archbiſhop, and his Chaplaine Dr. Bray: which Dr. Bray, as he ſaid, carried him divers times to the Archbiſhop, to ſhew him the prints thereof, as they were cut and finiſhed, who liked them all well, and gave his conſent for the binding them up in Bibles; ſaying, Note.That the Bibles wherein theſe pictures were bound up, they ſhould be called THE BISHOP OF CANTERBƲRIES BIBLES; (ſtiling them after his own name, ſo much did he owne this fact, not the Bibles and Book of God, who abhorres ſuch Images:) and further depoſed, That he found two Bibles bound up with theſe Pictures in them, the one among Secretary Windebanks, the other among Sir John Lambes and Dr. Ducks chiefe papers and treaſure (two of the Archbiſhops boſome friends and favourites) who highly eſteemed them: both of which Bibles ſeized by Mr. Willingham, and richly bound up with theſe pictures in them, were then Note.produced and ſhewed to the Lords. Maſter Walley further depoſed, that theſe pictures bound up in Bibles giving great offence and ſcandall to many well affected people, himſelfe with ſome other Stationers repaired to Lambeth to the Archbiſhop and complained againſt theſe pictures, and the binding of them up in Bibles, demanding his Graces direction therein; whether they ſhould ſeize ſuch Bibles with pictures which gave offence, or ſuffer them to be ſold? To which the Archbiſhop anſwered, That they might doe well not to lay them out publickly upon their ſtals to be ſold as yet, leſt they ſhould give offence; but if any come to ask for them or to buy them in your ſhops, in Gods name ſell them freely to them, without p. 110any ſcrupple; adding the ſecond time, ſell them to ſuch in Gods name, but lay them not upon your ſtals in publick view. Upon which teſtimony the Archbiſhop demanded of Mr. Walley, who it was that gave him this direction concerning the ſale of thoſe Bibles with pictures? To which he readily replyed; Your Grace with your own mouth, as you may well remember. Whereunto the Archbiſhop anſwered, it was true, he did ſo; but the pictures were printed & bound up with Bibles before he knew of it; and that the firſt time he ſaw one of theſe Bibles, was in a Ladies hand in the Chappell at Whitehall; which he looking upon, when he came to Lambeth, ſent for one of thoſe Bibles himſelf; after which, the Stationers comming unto him about the ſale of them, he gave them ſuch directions as aforeſaid, not to ſell them openly for fear of giving offence, but only privately in their ſhops to ſuch as asked for them: As moſt evident confeſſion of guiltineſſe. For if ſuch pictures in Bibles were good & uſefull, why ſhould they not be expoſed to open ſale, & the view of all men? if ill and unlawfull, why ſhould any of them be printed, or ſold to any in private, and not totally ſuppreſſed, demoliſhed, burnt? being contrary to our Statutes, Homilies, Writers, and the received Doctrine of our Church? Theſe directions then of his, ſhewes his good affection to popiſh and idolatrous pictures: he had polluted his own Engliſh Bible with an embroydred Crucifix on its cover, before theſe Pictures printed; and now he would corrupt, pollute all our Bibles and New Teſtaments with theſe Romiſh Images bound up in them, to which they are moſt repugnant. He would ſuffer no Engliſh Bibles to be printed or ſold with marginall Notes to inſtruct the people, all ſuch muſt be ſeized and burnt, as we ſhall prove anone: but himſelf gives ſpeciall approbation for the venting of Bibles with Popiſh pictures taken out of the very Maſſe book, to ſeduce the people to popery and idolatry.

The laſt caſe we ſhall inſtance in touching the Archbiſhops perſecuting of ſuch who oppoſed his Popiſh Innovations, is the caſes of Dr. Iohn Baſtwick a Phyſitian, Dr. Baſtwicks, Mr. Prynnes, and Mr. Burtons Caſes.and Mr. William Prynne a Lawyer, Mr. Henry Burton a Divine: who were all brought into the Star-chamber by this Archbiſhops proſecution, and there moſt inhumanely cenſured for oppoſing his popiſh Innovations, in Trinity Terme 1637. In which caſe all the injuſtice, oppreſſion, and cruelty that could be imagined, were combined both in the proceedings, ſentence, and execution, not to be parallel'd in any age, as will appear by the enſuing particulars, atteſted by the ſeverall oathes of M. Prynne, M. Burton, Sir William Belfore, M. Tomlins, M. Sappe, M. Wickins, Miſtreſſe Baſtwick and others; backed with the Orders and Decree of the Court it ſelf. Firſt M. Burtons houſe was broken open by force by a Serjeant at Armes, his Study ranſaked, his perſon appreheaded and committed cloſe Priſoners long before any in formation againſt him, contrary to Magna Charta, and the Petition of Right, & ſo continued without Baile, during all the time of the proſecution againſt him. Secondly, though the information againſt them three was joynt, and licenſe granted them to repaire to Counſell with their Keepers, by an Order of the whole Court; yet they were denied liberty to conferre one with another, even with their Counſell themſelves, or to make a joynt anſwer or defence, and ſoon after reſtrained all acceſſe to Counſell by a verball Order. Thirdly, the Counſell aſſigned to them were ſo terrified and threatned, that they durſt not draw or ſigne any anſwer for them: who thereupon petitioning the Court for liberty in their Counſels default to put in their anſwers under their own hands, according to former preſidents & orders of that Court, they were abſolutely denied this right and juſtice, contrary to law and preſidents. Dr. Baſtwicks anſwer under his own hand left at the Office, and another copy of it tendred and left in open Court rejected, and he taken pro confeſſo, for a pretended contempt in not putting in his anſwer under Counſels hand. Fourthly, Mr. Prynnes Chamber in the Towre, by a ſpeciall direction from the Archbiſhop, was ſearched by Mr. Nicholas Clerk of the Councell, and a Purſevant of the Archbiſhops, who ſuperviſed Mr. Nicholas, and was more active, peremptory then he, not leaving the very Cloſe-ſtoole unſearched; his inſtructions for his anſwer ſeiſed and carried away by them, himſelf ſhut up cloſe priſoner; pen, inke, and paper to p. 111draw either his anſwer or new inſtructions for his Counſell denied him; his Clerk that ſolicited his buſineſſe ſeized on by a Meſſenger, and kept cloſe priſoner, of purpoſe to hinder him from following his Maſters buſineſſe; examined frequently by the Kings Attorney & Sollicitour to pick out ſome crime or accuſation againſt his Maſter, and never admitted to returne unto him (though he tendred ſufficient baile for his forth-comming, and no accuſation was then pending againſt him) no not to attend him during his ſores after execution of the ſentence on him. Fiftly, M. Prynne was denied all acceſſe to Counſell; liberty to draw up and ſigne his own anſwer (though a Counſellor at Law) in default of Counſell; albeit he twice petitioned the Court to have leave to do it, producing ſundry reaſons and preſidents in that Court to warrant it; yea the very Clerk that writ but a Petition from his mouth by the Lieutenants permiſſion, that he might put in his anſwer under his own hand, was for this very cauſe ſeized on by a Purſevant, and moleſted divers weeks after. Sixthly, when Mr. Holt, (Mr. Prynnes aſſigned Counſell) had by direction of the Court taken his fee, drawne his anſwer, and given order for the engroſſing of it, promiſing to ſigne it the next morning, he was privately commanded not to ſigne it; & thereupon refuſed the ſigning of it, contrary to promiſe, alleaging that he had order given him to the contrary, and that he durſt not do it for an hundred pieces: After which M. Tomlins another of M. Prynnes Counſell ſigning his anſwer, it was refuſed both at the Star-chamber office & in open Court, where it was tendred, upon pretence it came too late, and Mr. Prynne taken pro confeſſo, for a ſuppoſed contemptuous refuſall to anſwer; when as they would neither permit him to put in an anſwer under his own hand; and ordered one of his aſſigned Counſell not to ſigne his anſwer when ingroſſed contrary to his promiſe, nor accept it, when ſigned by another of his Counſell, and twice tendred. Seventhly, Mr. Burtons Anſwer, when drawn, engroſſed, and ſubſcribed by M. Holt (his aſſigned Counſell) by order of the Court, and accepted at the Office without any exception againſt it, was after nine dayes ſpace, when peruſed by the Archbiſhop, pretended to be ſcandalous, and thereupon referred to the two chiefe Juſtices, Sir John Bramston and Sir John Finch, who gave it ſuch a purgation without calling M. Burton to it, or ſuffering his Counſell to defend it (whom Sir John Finch threatned with pulling his Gowne over his head and putting him from the Barre) as was never heard of in any Age; expunging no leſſe then 64 whole ſheets (containing his juſtification and defence) out of it, as ſcandalous, leaving only ſome three lines in the beginning of it, and two in the end, amounting to a generall not guilty, when as he confeſſed and juſtified all he was charged with: And becauſe Mr. Burton would not acknowledge this purged anſwer, directly contrary to that he put in upon oath, and anſwer to Interrogatories grounded on it, quite contrary to his anſwer as they had altered it, whereby he muſt of neceſſity have been perjured: therefore he was likewiſe taken pro confeſſo, and cenſured for a contempt in not anſwering, though he had an anſwer in Court. What the ſcandalous matter contained in, and expunged out of his anſwer by the Judges was, is very obſervable: truly it was no other then the very Oathes of Supremacy & Allegiance, preſcribed by ſeverall Acts of Parliament; (engaging the Defendants and others who had taken them againſt popery and popiſh Innovations;) his Majeſties Declarations before the 39 Articles, and to all his loving Subjects, printed Anno 1628. prohibiting all back-ſliding to Popery, or any Innovations or alterations in the Religion by law eſtabliſhed among us: The Petition of Right, and his Majeſties Anſwer thereunto, for preſervation of the Subjects rights and liberties; (extending as wel to ſecure them againſt theſe illegal popiſh Innovations which the Biſhops by an Arbitrary power would obtrude upon them and their conſciences by Suſpenſions, Excommunications, Fines, Impriſonments, and other vexatious courſes; as to the liberty of their perſons and eſtates of which they were deprived for oppoſing their Innovations): the ſtatute of 3 Iac. c. 1. intituled, An Act for a publick thanksgiving to Almighty God every year on the 5 of November, for the great deliverance of the King, Kingdome, State and Parliament, from the horrid Gunpowder p. 112Treaſon, (on which day Mr. Burton preached theſe two Sermons, againſt the ſeverall Popiſh Innovations and Doctrines mentioned in it, lately brought into the Church by the Archbiſhop and his confederates, for which he was queſtioned in the Star-chamber.) The ſtatute of 3 Jac. cap. 4. intituled, An Act for the better diſcovering and repreſſing of Popiſh Recuſants. The ſtatute of 1 Eliz. cap. 2. intituled, An Act for the uniformity of Common Prayer, and adminiſtration of the Sacraments; which excludes all new Ceremonies and Innovations in Gods ſervice, introduced by the Biſhops, not comprized in the Book of Common prayer; with an enumeration of thoſe ſeverall Innovations, in point of doctrine and ceremonies, (as ſetting up Altars inſtead of Communion Tables, removing Lords Tables from their ancient ſtations, and rayling them in Altarwiſe againſt the wall, bowing downe to them, reading ſecond Service at them; licenſing, printing Popiſh and Arminian Books, altering and purging the Books for the Gunpowder Treaſon, for the publick Faſt, Coronation, and Book of Common prayer, &c.) with other particulars ſpecified at large in his printed Sermons. All this was totally expunged as ſcandalous out of Mr. Burtons Anſwer, for feare the proof thereof ſhould have made the Biſhops ſcandalous. Eighthly, theſe Defendants, when they perceived they ſhould not have liberty to defend themſelves, nor to prove or juſtifie the Archbiſhops and his Confederates popiſh Innovations by their Anſwers, exhibited a croſſe Bill againſt them under their hands, which they offered to make good at their uttermoſt perils, Mr. Prynne tendring the ſame both to the Lord Keeper, and in open Court, defiring it might be admitted, being both for their own juſt defence, the honour of his Majeſty, and preſervation of our Religion, and that a Court of publick juſtice which ought to be as open for, as againſt them: yet this their Bill was twice refuſed without cauſe, and delivered over to Mr. Attourney Generall to draw up a Charge againſt the defendants out of it, if poſſible, and to queſtion them for their lives for exhibiting it. Ninthly, at the hearing, the Archbiſhop and Biſhop of London though chiefe proſecutions of this cauſe, in which they were ſpecially concerned, profeſſed enemies to the Defendants, and challenged in open Court by Mr. Prynne as unfit to ſit Judges there in their own cauſe, contrary to all law and preſidents, were yet admitted to ſit in Court as Judges; where the Archbiſhop himſelf in a tedious Oration of two houres long (larger then ever any Sermon he preached in the Pulpit) profeſſedly juſtified all the forementioned Innovations wherewith he was charged; as Setting up Altars, rayling in Communion Tables Altar-wiſe, reading ſecond-Service at them, bowing downe towards them, as the Monks and Popiſh Fryers did of old, becauſe there 'tis Hoc eſt corpus meum, &c. standing up at Glory be to the Father, bowing at the Name of Ieſus, altering and purging the Books for the Gunpowder Treaſon and the publick Faſt, in favour of Papiſts, the licenſing of Popiſh and Arminian Books, charged againſt him, &c. And yet reviled, condemned theſe Defendants, as Libellers, and thanked the Lords for their juſtice againſt them for falſely objecting theſe very Innovations to him, which himſelf in his Speech confeſſed himſelf guilty of, juſtified in open Court, and after that in print to all the World; dedicating this his Speech to his Majeſty, and making him the Patron of all theſe Innovations, contrary to his own royall Proteſtations. Tenthly, theſe Defendants, for oppoſing thoſe very popiſh Innovations which himſelf thus publickly confeſſed, defended, being deprived of their proofe and juſt defence by taking them all pro confeſſo, for a pretended contempt, in not anſwering the Information, (which they would not permit them to put in their Anſwers to, as you heard before) were without any proof or teſtimony at all produced to prove them guilty of ought objected againſt them, fined 5000 li. a peece unto his Majeſty, adjudged to ſtand in the Pillory at Weſtminſter, and there to loſe their Eares, which was accordingly executed, Mr. Burton was after deprived of his Living. degraded from his Miniſtery, Mr. Prynne ſtigmatized on both cheeks, though nothing at all was charged againſt him; and all of them deprived the liberty of pen, inke and paper; and before their wounds were healed, they were ſent away cloſe priſoners to the 3 remote Caſtles of Lanceston, Lancaſter, p. 113and Carnarvan, and there ſhut up cloſe priſoners, neither Wife, nor Childe, nor Brother, nor any other but their Keepers having any acceſſe unto them: and ſoone after by extraordinary Letters from the Councell Table (to which the Archbiſhops hand was firſt) ſent cloſe priſoners by Sea in the Winter-ſeaſon, to the hazzard of their lives into the Iſlands of Sylly, Garneſey and Iarſey, and there mued up cloſe priſoners without pen, inke, paper, or allowance of neceſſaries, their friends being prohibited al acceſſe unto them, & D. Baſtwicks & M. Burtons Wives eſpecially reſtrained ſo much as to ſet footing in the Iſlands where they were cloſe impriſoned, under paine of impriſonment: ſo penall and fatall was it for them to oppoſe the Archbiſhop in theſe his Innovations, who detained them thus cloſe priſoners in exile till they were releaſed by this preſent Parliament. That this proſecution was by the Archbiſhops inſtigation, was evidenced. Firſt, by the Teſtimony of Mr. John Cockſhute, then ſervant to Sir John Banks, his Majeſties Atturney Generall, to whom he committed the proſecution of all Star-chamber buſineſſes; who atteſted upon oath; that the Arch-biſhop gave him direction, for drawing the Information againſt Doctor Baſtwick, Mr. Burton, and Mr. Prynne, and that he was commanded to give an account to him of all the proceedings therein, which he did from time to time, either to himſelf in perſon, or to his Chaplains, by his direction. Secondly, by the Copies of Doctor Baſtwicks and Mr. Burtons Anſwers found in his ſtudy by Mr. Prynne, the firſt whereof was diſalowed and would not be admitted though twice tendred; the ſecond expunged by the Arch-biſhops direction, who had drawn a line with black lead under all that which ſhould ſtand in Mr. Burtons Anſwer, as appeared by the Coppy it ſelf produced at the Bar, giving Order to expunge the reſidue, which was done accordingly. Thirdly, by the whole Tenor of his ſpeech in Star-chamber, eſpecially this latter clauſe thereof, pag. 77. I humbly crave pardon of your Lordſhips, for this my neceſſary length, and give You hearty thanks for Your noble patience, and your juſt and honourable cenſure upon theſe men, and your unanimous diſlike of them, and defence of the Church. But becauſe the buſineſſe hath ſome reflection upon my ſelfe, I ſhall for beare to cenſure them, and leave them to Gods mercy, and the Kings Iustice. And by his enſuing Epiſtle to his Majeſty prefixed to this Speech. Fourthly by Subſequent Motions and Warrants under his hand, for their Exile and cloſe Impriſonment, in which he was onelyonly active and inexorable.

What great encouragement and hope of a relapſe to Popery; the Archbiſhops introducing of Altars, Crucifixes, and other forementioned Innovations gave to Jeſuits, Papiſts, and what was his reall deſigne in promoting them, we ſhall evidence by two notable paſſages, in two late Engliſh Jeſuites printed books.

The firſt, intituled, A Paraphraſticall and devout Diſcourſe upon the Pſalme, Miſerere, written by Ch. M. (an Engliſh Jeſuite, as appears by the Jeſuites Badge in the Frontiſpiece of it) printed and licenſed at Doway 30 Maii 1635. wherein there is this paſſage in the Epiſtle to the Reader, Theſemy Paraphraſticall, Diſcourſes and pitifull lamentations of King David, I intend for all ſinners in England, as well Catholicks as not Catholicks, of what religion ſoever, I being a debtor to all: and becauſe I would have them all peruſe theſe Diſcovrſes, I abſtaine from controverſies in religion, lest I ſhould avert any from the reading of them: only in paraphraſing the two laſt verſes of this Pſalme, occaſion being offered, I ſpeak of the unbloody and daily Sacrifice of the Altar, but ſo, that I rather touch it then handle it, mention it, then treat of it, ſuppoſe it, then prove it in that manner as I might; hoping that this doctrine NOW will not be diſtaſtfull (mark the Reaſon:) For ſeeing now in England in very many Churches, Altars, which heretofore were thrown down, are againe erected, according to the laudable example and pious uſe and cuſtome of the Note.Catholick and even Primitive Church, to averre a true Sacrifice will not be ill taken; becauſe to allow of Altars, is to allow of a true Sacrifice which uſeth to be offered on them; an Altar and a true proper Sacrifice being Co-Relatives, of which the one inferreth the other; and ſo the one cannot be averred without the other, nor the one denied without the other. Loe here we have the true reaſon why the Archbiſhop was ſo zealous for Altars; even to bring in the Papiſts unbloody and dayly ſacrifice of the Maſſe.

p. 114The ſecond book was inſcribed, A direction to be obſerved by N. N. written by an Engliſh Jeſuit, and printed ſecretly by him in London (as was ſuppoſed) An. 1636. wherein, after ſome applauſes of the Archbiſhop, whom he propounded as a Pattern of imitation for all others in England, in prohibiting the ſale of books tending to Socinianiſme, p. 14. (which he p. 16. interprets to be Proteſtantiſme,) p. 20. 22. he proceeds thus: And to ſpeak the truth what learned judicious man can after unpartiall examination embrace Proteſtantiſme: Which now waxeth weary of it ſelfe? Its profeſſors, (they eſpecially of greateſt worth, learning, and authority,) declare themſelves to love temper & moderation; allow of many things which ſome years agoe were uſually condemned as Superſtitious & Antichriſtian: and are at this time more unreſolved where to faſten, then in the infancy of their Church: For doe not the Proteſtant Churches begin to look with another face? their wals to ſpeak (by Images, Crucifixes, Laymens books,) with another language: their Preachers to uſe a ſweeter tone? their annuall publick Tenents in the Univerſities to be of another ſtile and matter? their books to appear with Titles and Arguments which once would have cauſed much ſcandall among the Brethren? their Doctrine to be altered in many things, and even in thoſe very points for which their progenitors forſook the then viſible Church of Chriſt? their 39 Articles, the Summe, the Confeſſion, and almoſt the Creed of their faith are patient: patient! that is they are ambitious of ſome ſenſe wherein they may ſeem to be Catholick, (that is of that Romiſh ſenſe w^ch Franciſcus à Sancta Clara, thrice printed in England, and preſented by the Archbiſhop to his Majeſty, hath put upon them in his Commentary on them:) to alleage wife, and children in theſe dayes, is but a weak plea for a maried Miniſter to compaſſe a Benefice: Firy Calviaiſme, once a Darling in England, is at length accounted Hereſie, yea, and little leſſe then Treaſon (by the Archbiſhop and his Brethren, in their cenſure of Dr. Baſtwick in the High Commiſſion:) Men in word & writing willingly uſe the once fearfull names of Prieſts and Altars: nay if one do but mutter againſt the placing of the Altar after the old faſhion, for a warning he ſhal be well warned with a Cole from the Altar; (over againſt which there is this marginall note, A little book ſo intituled, printed 1636.) Engliſh Protestants are now put in minde, that for expoſition of Scripture by **Sunday no Sabbath, printed 1636.Canon, they are bound to follow the ancient Fathers: And to conclude all in one main point, The Proteſtant Church in England pofeſſeth ſo ſmall antiquity, and ſo weak ſubſiſtance in it ſelf, that they acknowledge no other viſible being for many Ages, but in the Church of His Innovations in conſecrating Churches & Chappels after the Popiſhmanner.Rome. Theſe were the advantages the Papiſts, Jeſuits, and Popiſh party made of the Archbiſhops Romiſh Innovations, formerly proved.

We ſhall next proceed to other Innovations of this nature, ſomewhat different from the former, to wit, to his Conſecrating of Churches and Chappels after the popiſh manner, wherein the caſe ſtands briefly thus. The Pope & his Romiſh Prelates had in times of ignorance & ſuperſtition, for their own proper lucre, introduced ſolemn conſecrations of Churches, Chappels, with all furniture belonging to them, & appropriated theſe Fopperies to Biſhops, as a juriſdiction peculiar to them alone; though we reade in Scripture, that the Tabernacle & all the furniture thereto belonging was conſecrated only by Moſes, and the Temple at Jeruſalem by King Solomon, the chief temporall Magiſtrates; not by Aaron or the High Prieſts, as they were among the Romans by the Senate. Theſe formes of conſecrations, full of Ethnicall ridiculous ſuperſtitions, exorciſmes, & conjurations, were contained only in Roman Pontificals, Miſſals, Ceremonials, w^ch were wholly aboliſhed upon the reformation of Religion in King Edwards daies, by the expreſſe ſtatutes of 3 & 4 E. 6. cap. 1. 5. 5 & 6 E. 6. cap. 1. and after that by the ſtatute of 1 Eliz. cap. 2. 8 Eliz. cap. 1. which abrogited all rites, ceremonies, and conſecrations whatſoever, but thoſe compriſed in the Books of Common Prayer and Ordination of Miniſters; where there is not one ſyllable to be found touching conſecration of Churches or Chappels, or Church-yards, nor any forme of ſuch conſecrations reteined or preſcribed, which by theſe Acts were wholly diſcontinued & aboliſhed in our Church, till this Papiſh Prelate p. 113to renue them, and to aſſume a Papall power of making Churches, Chappels, Altars, and their furniture, holier then other places, by his ſolemne conſecrations of them; as if the meere ſequeſtring of them from a common or prophane, to a ſacred uſe, were not a ſufficient conſecration of them without a Biſhops Benediction, and exerciſing of thoſe creatures ſuſpended thereunto.The Arch-biſhops Innovations in conſecrating Churches and Chappels.

We ſhall begin firſt with his conſecration of Churches, next of Chappels, Anno 1630. St. Katherines Creed-church in London being repaired only by the pariſhioners, not new built from the ground, when Mountain was Biſhop of London, and the Church thought holy enough by him without any new conſecration, not requiſite in ſuch a caſe by the very Canon law; this popiſh Prelate ſucceeding Mountaiue in the Biſhoprick of London ſuſpended this new repaired Church for a time from all Divine ſervice, Sermons, and Sacraments, till it was re-conſecrated by himſelf; of which he writ down this ſpeciall memoriall with his own hand in his Diary, read in the Lords Houſe in manner following; January 16. 1630. Sunday I conſecrated S. Katherine Creed-church in London: In what a popiſh, ridiculous, bedlam manner, was thus atteſted upon oath by M. Willingham a pariſhioner there, who then took ſpecial Notes of all the paſſages in ſhort-writing, thinking ſome good uſe might be made thereof in after-times, the particulars whereof he thus expreſſed.

That the Archbiſhop (then of London) on the 16 of January 1630. being the Lords day, came in the morning about nine of the clock in a pompous manner to Creedchurch, accompanied with Sir Henry Martin, Dr. Rive, Dr. Duck, and many His manner of conſecrating Creed-Church.other High-commiſſioners and Civillians, there being a very great concourſe of people to behold this novelty: the Church doores were garded with many Halberders; at the Biſhops approaching near the Weſt door of the Church, the hangbies of the Biſhop cryed out with a loud voyce, Open, open, ye everlaſting doores, that the King of glory may enter in; and preſently (as by miracle) the doores flew open, and the Biſhop with three or four great Doctors and many other principall men entred in; and as ſoon as they were in the Church, the Biſhop fell down upon his knees with his eyes lifted up, and his hands and armes ſpread abroad, uttering many words, and ſaying, This place is holy, and this ground is holy: In the Note.name of the Father, the Sonne, and the Holy Ghoſt I pronounce it holy; and then he took up ſome of the earth or duſt and threw it up into the aire (as the frantick perſeenting Jewes did, when they were raging mad againſt Paul): this was done in the great middle Iſle ſeveral times as they came up Eaſtwards towards the Chancel, which Chancel was then paved: when they approached near to the Rayle and Lords Table, unto which was an aſcent of two or three ſteps, the Biſhop lowly ducked and bowed towards it ſome five or ſix times; and returning, went round about the Church in Proceſſion on the inſide thereof, they ſaying the 100 Pſalme, and after that the 90 Pſalme, (preſcribed in the Roman Pontificall for this purpoſe, p. 262.) and then this Prayer.

Lord Jeſu Chriſt, who art the eternall Word, of thy eternall Father, God Almighty to be bleſſed for ever, and diddeſt at firſt in the beginning of time create man out of the duſt of the earth, to reſtore and repair in him the ruine and fall of Angels: and when as he by tranſgreſſion had loſt his originall ſtate, diddeſt according to thy threatning returne him againe unto his duſt, but ſo, that he ſhould not periſh everlastingly, but ſhould in due time by an omnipotent power be raiſed againe out of the earth; and therefore in aſſurance of the reſurrection, the bodies of men, the work of thine own hands, are in this place to be depoſited in their ſepulchres, graves, or vaults, as in a repoſitory or reſting place untill the end of all things, when that mighty Arch-angell ſhall ſound his laſt Trumpet, with, Riſe ye dead and come to judgement; accept we beſeech thee this our holy ſervice, who doe give and conſecrate this beautifull Church unto thee; and we ſeparate it unto thee and thy Church AS HOLY GROVND, not to be prophaned any more to common uſe; this we beſeech thee to accept at our hands for Chriſt Jeſus ſake, &c.

Then was read aloud the 23 chapter of Geneſis; which being read, then followed another prayer, taken almoſt verbatim out of the Roman Pontificall, beginning thus.

p. 114Merciful God, the reſurrection and the life of all that truſt in thee, wee moſt humbly intreat thee, to vouchſafe us of thy grace, that all thoſe thy ſervants who from hence forth ſhall come into, or be intered within the Circuit of this holy and ſacred place, now by our ſervice HALLOWED unto thee, may ſo lead their lives in thy feare, that they may leave them in thy favour; and that their bodies reſting in their Sepulchres in this Church in peace, untill thy comming unto Iudgment, may riſe again unto immortall life, and live with thee for ever in thoſe glorious mantions of eternity: Heare us O Saviour for thy paſſion ſake; heare us O Father for thy Chriſts ſake; heare us O Sanctifying Spirit for thy comforts ſake, who liveſt and reigneſt one God: &c. Then, The peace of God followed. &c.

After all this, the Biſhop betook himſelfe, to ſit under a cloath of State in an Iſle of the chancell neare the Communion Table, and taking a written book in his hand, (in imitation of the Roman Pontificall and the Councell of Trents Decrees therein cited pag. 247, &c.) He pronounced many curſes upon all thoſe which ſhould hereafter any way prophane that holy and ſacred place, by any Muſters of Souldiers, or keeping any **Were not their ſpiritual Bawdy-courts commonly kept in Churches ſuch.prophane Law-courts, or carrying burdens through it; At the end of every curſe (which were ſome 20.: or 30. in number,) he bowed himſelfe lowly towards the Eaſt or Table (ſaying, Let all the people ſay, Amen). When the Curſes were ended, he then pronounced the like number of Bleſſings to all thoſe that had any hand in the culture, framing and building of that holy, ſacred and beautifull Church, and pronounced Bleſſings to all thoſe that had given any Challices, Plate, Ornaments, or Ʋtenſills, and that ſhould here-after give any. At the end of every Bleſſing hee alſo bowed downe himſelfe towards the Eaſt, Saying; Let all the people ſay, Amen.

After this followed the Sermon, which was worthily performed by Dr. Stephen Dennyſon, he taking for his theame the 19 of Luke 46. wherein he bitterly inveighed againſt ſetting up Pictures and Images in Churches; ſaying, it was Popiſh and heatheniſh Superſtition and Idolatry Which Sermon after-wards when Biſhop Laud came to the high chaire of Canterbury he remembred at Dr. Dennyſons cenſure in the high Commiſſion upon another occaſion, and paſſed a heavy Cenſure upon the ſaid Dr. under which he hath ever ſince groaned.

After the Sermon which was but ſhort, the Biſhop and two fat Doctors conſecrated and adminiſtred the Sacrament, with a number of bowings, duckings and cringeings; in manner following.

(As firſt) when the Biſhop approached neare the Communion Table, he bowed with his noſe very neare the ground ſome ſix or ſeven times; Then he came to one of the corners of the Table, and there bowed himſelfe three times; then to the ſecond, third and fourth corners, bowing at each corner three times; but, when he came to the ſide of the Table where the bread and wine was, he bowed himſelfe ſeven times, and then, after the reading of many praiers by himſelfe and his two fat chaplins (which were with him, and all this while were upon their knees by him, in their Sirpliſſes, Hoods and Tippits) he himſelf came neare the Bread, which was cut and laid in a fine napkin, and then he gently lifted up one of the corners of the ſaid napkin, and peeped into it till hee ſaw the bread, (like a boy that peeped after a bird-neſt in a buſh) and preſently clapped it downe againe, and flew backe a ſtep or two, and then bowed very low three times towards it and the Table: when he beheld the bread, then he came neare and opened the napkin againe, and bowed as before; then he laid his hand upon the gilt Cup which was full of wine, with a cover upon it; ſo ſoone as he had pul'd the Cupp a litle neerer to him, he lett the Cupp goe, flew backe, and bowed againe three times towards it: then hee came neere againe, and lifting up the cover of the Cupp peeped into it, and ſeeing the wine, he let fall the cover on it againe, and flew nimbly backe and bowed as before: After theſe and many other Apiſh Anticke Geſturs he himſelfe received, and then gave the Sacrament to ſome principall men onelyonly they devoutly kneeling neere the Table, after which more praiers being ſaid, this Sceane and Enterlude ended.

p. 115Mr. Hope likewiſe depoſed the ſame that Mr. Willingham did, in all particulars touching the manner of the Archbiſhops conſecrating Creed-Church; at which conſecration he was preſent, and tooke ſpeciall notice thereof.

Upon which evidence the Committee of the houſe of Commons obſerved and urged before the Lords. Firſt, that it appeared by the praiers uſed by the Archbiſhop, that he conſecrated this Church rather for a Churchyard or a burying place, then for an Oratory or place of praier and preaching uſing the ſame praiers in ſubſtance as are preſcribed in the Roman Pontificall, at the conſecration of a Churchyard to inter dead bodies in. Secondly, that the conſecration of Churches after this ſort, is a meere Popiſh and Superſtitious Ceremony, preſcribed onelyonly by Popes and Popiſh Councels, Canoniſts, for their owne gaines and luchre, and not by any Proteſtant Canons, Synodes, Authors: witneſſe Gratian, De Conſecratione Diſtinct. 1. and the Gloſſes on it, Summa Hoſtienſis. lib. 3. Tit. De Conſecratione Eccleſiae et Altaris; Angelus De Clavaſio, his Summa Angelica. Tit. Conſecratio Eccleſiae. Summa Roſella. Tit. Conſecratio. Iuo Carnotenſis Decretalium. pars. 3. De Eccleſia. C. 8. to. 38. Bochellus Decreta Eccleſiae Gallicanae. lib. 4. Tit. 1. Iohannis De Aton: Conſtitutiones Eccleſiaſticae. Tit. 1. De Conſecratione Eccleſiarum: with divers other Popiſh Canoniſts. Thirdly, that the forme and manner of conſecrating Churches, was no where to be found but in the Roman Pontificall, ſet out by the Popes authority, wherein it is at large deſcribed: P. 209. to 280. Cap. De Eccleſiae Dedicatione, ſeu Conſecratione; and not extant in the Booke of Common-praier, or of the Ordinition of Miniſters, or in any other Records or Rituals of our Church; which abolliſhed the Roman Pontificall, and Ceremony of conſecrating Churches by the Statutes of 2. & 3. E. 6. C. 1. 3. & 4. E. 6. C. 10. 1. Eliz. C. 1. 8. Eliz. C. 1. Fourthly, That the very forme the Archbiſhop uſed in conſecrating Creed-Church, was taken from the Roman Pontificall publiſhed by command of Pope Clement the eight, (found in this ſtudy:) P. 214. 217. 219. where the Biſhop comming to the doore of the Church he is to conſecrate Percutit illud ſemel cum inferiori parte baculi paſtoralis ſuper luminare, dicens intelligibili voce. Attollite portas, Principes, veſtras, et apperiamini portae aeternales, et introibit Rex gloriae &c. The very words the Archbiſhop now uſed: and then entring the Church pronouneeth it holy and bleſſed, in the name of the Father, Sonne & holy ghoſt. After which he uſeth many Praiers, Pſalmes, bowings, Ceremonies; and Ʋnus ex Miniſtris ſpargit cinerem per pavimentum, in modum crucis; as this Archbiſhop did; who followed the Roman Pontificall in all the particulars he there practiſed; exceeding it in his bleſſings and curſings (which are not ſo fully expreſſed in the Pontificall) and in his reconſecration of this Church, upon the repairing onelyonly of the wals, in which caſe the forecited Canoniſts all accord, it is not to be reconſecrated but the wal onelyonly to be exorciſed and ſprinkled with holy water. Fiftly, That our owne Proteſtant Biſhops and writers condemne the conſecration of Churches, Chappels and Church-yards by Biſhops, to make them holier then other places, as a meere Popiſh, Iewiſh, ridiculous, and abſurd practiſe.

The firſt, they inſtanced in, was reverend Dr. Pilkington (a fugitive for Religion in Queene Maries, and Biſhop of Durham in he beginning of Queene Elizabeth reigne) in his Expoſition of Aggens c. 1. v. 7. 8. & cap. 2. v. 2. 3. where he determines thus. IT IS POPISH TO BELEEVE that which the Biſhops doe teach: That place to be more holy then the reſt which they have hallowed, as they ſay, with their conjured water, Croſſings, Cenſings, Proceſſions, &c. But bleſſed be that God our Lord which by the light of his Word doth confound all ſuch wicked and fond fantaſies, which they deviſe to fill their bellies and maintaine their Authority by. Although theſe Ceremonies in the old Law were given by Moſes, for the hardneſſe of the peoples hearts, & to keep thē exerciſed, that they fall not to the Idolatry, of the Gentiles, yet is there no mention of them in the New Teſtament, nor yet commanded now, either to us or them, but forbidden to be uſed of all both of us and them. We be no longer under ſhaddowes, but under the truth, Chriſt p. 116hath fulfilled all, and taken away all ſuch darke kind of Ceremonies and hath placed the cleare light of his Goſpell, in the Church, to continue to the end.

The Popes Church, hath all things pleaſant in it to delight the people, but where the Goſpell is preached, they knowing that God is not pleaſed but onelyonly with a pure heart, they are content with an honeſt place, appointed to reſort together in, though it were never hallowed by Biſhops at all. It is written; that God dwels not Note. Acts 17. 24. John 4. 23, 24.Acts 17:24John 4:23John 4:24in Temples made with hands; nor is worſhipped with any worke of mens hands; but he is a ſpirit an inviſible ſubſtance, and will be worſhipped in ſpirit and truth; not in outward words onelyonly of the lippes, but with the deepe ſighes and groanes of the heart, and the whole power of the mind, and earneſt hearty calling on him in praier, by faith. And therefore he doth not ſo much require of us to build him an houſe of ſtone and timber, but hath willed us, to pray in all places; and hath taken 1 Tim. 2. 8.1 Tim 2:8away the Iewiſh, and Popiſh holyneſſe, which is thought to be more in one place then another. All the earth is the Lords and he is preſent in all places, hearing the Petitions of them that call upon him in faith. Therefore thoſe Biſhops, which thinke with their conjured water, to make one place more holy then the reſt, are no better then the Note.Jewes, deceiving the people and teaching that onelyonly to be holy, which they have cenſed, croſſed, oyled, and breathed upon; for as Chriſt ſaid to the woman; thinking one place to be more holy to pray in then another, Woman, beleeve me, the time is come when yee ſhall worſhip neither at Jeruſalem, nor in this Hill; but the true worſhippers John 4.John 4shall worship God in ſpirit and truth: So it is now ſaid, the place makes not the man holy, but the man makes the place holy: and ye shall not worship your Idols, Stocks, and Stones, neither at Wilſingham, Ipſwich, Canterbury, nor Sheen; for God chuſes not the people, for the places ſake, but the place for the people ſake; But if yee be in the midſt of the field God is as ready to heare your faithfull praiers, as in any Abbey, or Priory; yea, a thouſand times more, for the one place he hates, as defiled with Idolatry; and the other he loves, as undefiled and cleane. If the good man lie in priſon, tyed in Chaines, or at the ſtake burned, for Gods cauſe, That place is holy, for the holyneſſe of the man, and the preſence of the holy Ghoſt in him; as Tertullian ſaith; yet there ſhould be common places appointed for the people to Aſſemble and come together therein, to praiſe our God &c. Thoſe who in the Apoſtles times were buried in no Church or Church-yard, nor Chriſten-moldes, (as they be called) when it is not better then other earth, but rather worſe, for the conjuring that Biſhops uſe about it. It appeares in the Goſpell by the Legion living in graves, the Widdowes ſonne going to buriall, Chriſt buried without the Citty, &c. That they buried not in hallowed Churches by Biſhops, but in a ſeverall place appointed for the ſame purpoſe, without the Citty, which cuſtome remaineth to this day in many godly places, &c. A moſt expreſſe Authority againſt Biſhops Popiſh conſecrations of Churches and Church-yards, to make them holyer then other places.

The ſecond Authority they produced was, Mathew Parker, Archbiſhop of Canterbury in the beginning of Queene Elizabeths reigne; who was of a quite contrary judgment to this his Popiſh Succeſſor, condemning this manner of conſecrating Churches, Altars, &c. as Superſtitious, Paganiſh, childiſh, ridiculous, in his Antiquitates Eccleſiae Brittannicae. p. 85. 86. 87. in theſe termes; Legat enim qui volet recentiores et noſtro praeſertim avo editos Pontificales ac Miſſales libros, reperiet eos, et Caeremoniarū multitudine, & peragendi difficultate atque taedio, et exorciſationis amentia priores illos longè ſuperare. Quibus enim non dicam verbis ſed portentis has et ejuſ modi a Pontiſiciis adhuc adjurantur, &c. Dedicatio recentis Eccleſiae, Altaria, vaſa, indumenta, Linteamina et ornamenta Eccleſiaſtica. Hac omnia, quam ſolemni ritu ſanctarum ſcripturarum ſententiis ad ſuas decantationes perperā adhibitis, Potificij peragunt paucis videamus, &c. In dedicatione Eccleſiae jam exſtructae Epiſcopus ter' circumiens, oſtium bacculo paſtorali ferit hoc Pſalmi carmine. Attollite Portas, Nota.&c. Cui Diaconus intus exiſtens reſpondet fere exanimatus. Quis eſt iſte Rex gloriae, &c. Deinde ingredicus Epiſcopus, in fundamento Eccleſiae Cineribus ſparſo. Alphabetum Gracum et Latinum bacculo deſcribit, tum variis multiſque Epiſcopi p. 119Clerique inceſsibus, rectis, obliquis, retrogradis & tranſuerſis parietes ac pavimenta aqua sparguntur: cruces in parietibus chriſmate cum dextro Epiſcopi pollice depinguntur: & infinitis penè completis caeremoniis ad extremum precatur, ut populus in ea conveniens, per ſacerdotum libamina caelesti ſanctificatione ſalvatus, animae ſalutem perpetuam conſequatur: & diſcedens portam his verbis Epiſcopus ungit chriſmate: porta ſis benedicta, ſanctificata, conſecrata, conſignata & Deo commendata, &c. Altaria autem innumeris hujus generis precibus conſecrantur, &c. Et ſane valde deflenda eſt hujus temporis conditio quod Eccleſiae Patres eadem mentis acie ab eccleſia reſecare has & hujuſmodi caeremonias, ſeu potius nugas, aut nolunt, aut non poſſunt, qua priora illa Ordalii vitia cernebant atque corrigebant, ſed illis ut ſuperſtitioſis damnatis & deletis, hac quae mordicus retinent **Nota.quamvis puerilia & deliria ſint, ex illis tamen fabricantur atque ſtruunt. Quanto modernis Pontificibus aequior fuit Gregorius, qui ſcribit. Quomodo regulae ſanctorum Patrum pro tempore, loco, & perſona & negotio inſtante neceſſitate traditae ſunt. Hi autem nulla neque temporis, neque loci, neque negotii, neque perſonae, neque cujuſquàm rei quàm ſuae voluntatis atque gloriolae rationem habentes, ne puſillis in rebus veritate cedere volunt. A very good character of the Priſoner at the bar, and his proceedings in this kinde. To theſe two Prelates might be added M. William Tyndal, a learned Martyr, his Obedience of a Chriſtian man, p. 136. 152. William Wraughton, his Hunting and reſcuing of the Romiſh Fox; Iohn Bale, Biſhop of Oſyris in Ireland, in his Image of both Churches; Thomas Beacon, a Prebend of Canterbury, in his Reliques of Rome; M. Calfhill, in his book againſt Marſhal, f. 61, 92. 93. M. Fox his Acts and monuments, Edit. 1610. p. 210. 414. with ſundry other of our learned Writers, who expreſly cenſure the Conſecration of Churches and Church-yards, as ſuperſtitious, Iewiſh, Popish, Antichriſtian, ridiculous, ſtiling them rather a conjuration then a conſecration; invented only by and reſerved to Bishops for lucre ſake alone. And the Homily for repairing and keeping clean Churches, pag. 78, 79. reſolves thus, The Church or Temple is counted and called holy, yet not of it ſelfe, but becauſe Gods people reſorting thereunto are holy, and exerciſe themſelves in holy and heavenly things: Not becauſe it is hallowed by a Biſhop, of which the Homilies make no mention.

From theſe Authorities they concluded; the Arch-biſhops conſecration of Churches (eſpecially of this but newly repaired) to be both Popiſh and Superſtitious, by the received Doctrine, Writers of our Church, and Statutes of our Realm, which abandon and condemne the ſame.

Yet notwithſtanding this Arch-Biſhop was ſo zealouſly bent upon it, that he reſted not in the conſecration of Creed-Church, but proceeded further to conſecrate Saint Giles Church in the fields; where the caſe ſtood thus:

The Church of Saint Giles being in decay, was re-edified and part of it new built and finiſhed in Biſhop Mountaines time, Divine Service, Preaching, and Adminiſtration His Conſecration of Saint Giles Church.of the Sacraments after its repaire having been uſed therein for 3. or 4. yeares ſpace together without any exceptions: After which Biſhop Laud being advanced to the Biſhoprick of London, by a ſolemn proceſſe under his Epiſcopall ſeal interdicted this Church, and ſuſpended Divine Service, Sermons, and Sacraments in it for 2. or 3. weeks together, ſo as the Church doores were ſhut up even on Lords Dayes, and the Pariſhoners forced to repair to other Churches, onelyonly becauſe the Church had not been re-conſecrated after its reparation: ſome of the Pariſh oppoſed the conſecration of it in reſpect of the charge and Fees, but at laſt they were inforced by the Biſhop to ſubmit, elſe they muſt have no Divine Service, Sermons, nor Sacraments in it, after all their coſts beſtowed thereon: Whereupon the Biſhop the very next Lords Day after he had conſecrated Creed Church, repaired to Saint Giles Church, and there conſecrated it in the ſelf-ſame manner, with the ſelf-ſame geſtures, bowings, prayers, ceremonies, as he conſecrated Creed Church: After which he likewiſe conſecrated the Church-yard, and a peece of ground which was bought and added to it; for conſecration whereof the Pariſh paid ten pound p. 120fees to the Biſhop himſelf, to wit, 5 l. for conſecrating the Church, and 5 l. for hallowing the Churchyard, beſides fees to his Officers, and a Dinner which coſt the Pariſh near 30 l. more; all which was atteſted upon oath, by Maſter Hope, and ſome others: and likewiſe proved by the Archbiſhops own Diary, wherein he regiſtred this ſpeciall memoriall of this Conſecration with his owne hand, Sunday January 20. 1630. I conſecrated the Church of S. Gyles in the Fields.

Upon which evidence the Committee of the Commons made theſe Obſervations. Firſt, That this Church was uſed three or four years together in B. Mountains time after its repair without any new Conſecration, and thought holy enough by him: but this Popiſh Prelate after all this ſpace was of another judgement, and muſt needs ſuſpend and re-conſecrate it, contrary to the very Canon law, and the reſolution of the fore-cited Canoniſts. Secondly, that he and his Officers extorted unreaſonable exceſſive fees from the Pariſh beſides their coſtly Dinner, for this pious work on the Lords day; himſelf taking no leſſe then 10 l. fees for conſecrating the Church and Churchyard, which is direct Symonie by the **See Summa Angelica & Roſella. Tit. Symonia.Canon Law, and extortion by the Commonlaw, there being no fees due by either law for ſuch a Conſecration. Thirdly, that this Prelate was ſo wilfull and ſuperſtitious in this Innovation, that God muſt loſe his publick worſhip in this Church, and the whole Pariſh the uſe of it for the benefit of their ſoules, for two or three whole weeks during its interdiction, rather then this Prelate not enjoy his popiſh ends & exorbitant fees for the re-conſecration of it.

After this, Iuly 17. 1632. he conſecrated another Church in Middleſex, in the ſame manner as he had done the former two: of which he makes this ſpeciall Memento in his own Diary: Iuly 17. 1632. I conſecrated the Church at Stanmore Magna, in Middleſex, built by Sir John Wolſtenham.

As this Arch-prelate was thus ſuperſtitiouſly and popiſhly active in conſecrating Churches, ſo likewiſe in conſecrating Chappels, for which theſe inſtances were produced.

The firſt Chappel he conſecrated, was a Chappel built by himſelfe at Aberguilla in Wales, whiles he was Biſhop of S. Davids, dedicated by him to S. John Baptiſt, concerning which he regiſters this paſſage in his own Diary.

Auguſt 28. 1625. Dies erat Solis: conſecravi Capellam ſine Oratorium propriis ſumptibus extructum, in demo me a communiter vocata Aberguille-Houſe. Nomen indidi, Capella S. Joh. Baptiſtae, in gratam memoriam Collegii S. Joh. Baptiſtae, Oxon cujus primo ſocius, & dein Praeſes fui. Et hoc conſultò feci. Intervenit autem aliud non mali ominis ſpero (it ſeems he then little dreamed of his own beheading, or that the decollation of the Baptiſt, to whoſe memory he dedicated this Chappel could be any ill Omen of his own decapilation afterwards) de quo nunquam cogitavi, hoc fuit. Die Sabbati veſperi, immediatè praecedente conſecrationem celebrandam, dum procibus eram intentus, neſcio quàm violenter in mientem me am irruit, adeſſe diem DECOLLATIONIS S. JOHANNIS BAPTISTAE. Finitis precibus faſta conſului; reperio diem illum in diem Lunae, 29 ſcilicet Auguſti, non in diem Solis incidere. Optaſſem, diem ipſum; ſed gaviſus ſum me CONSECRATIONEM SOLENNEM peracturum VIGILIA SALTEM ILLIVS DIEI. Nam illa die Sereniſſimus Rex Jacobus, cauſam meam circâ electionem in Preſidentem Collegii S. Joh. Baptiſtae Oxon: per tres integras horas ad minimum audivit, & me è manu inimicorum potentum juſtiſſimè liberavit; No doubt to preſerve him to a…ar other doome and cenſure.

Mr. Prynne depoſed, that he found in the Archbiſhops Study this paper indorſed and corrected with his own hand, concerning the conſecration of this his Chappell.

The form of the Act, where a Biſhop conſecrates a Chappell of his own Dedication.

p. 121In Dei nomine Amen. Cum Nos Gulielmus permiſſione divina Menevenſis Epiſcopus, pia ac religioſa devotione ducti, hanc Capellam ſive Oratorium intra aedes noſtras communiter vocatas Aberguilli-houſe, infra Parochiam de Aberguillye in Com. Carmarthen noſtrarum Menevenſis Dioceſ. & Iuriſdictionis, continent. inter muros ejuſdem, in longitudine ab Oriente ad Occidentem 30 pedes, & in latitudine ab Aquilone verſus Auſtrum 17. pedes cum dimidio, ſuper terris noſtris, & cum propriis noſtris ſumptubus noviter erigi, & extrui procuraviſſimus; Eandemque ſuggeſto, menſa Sacra ſeu Altari, Sedilibus convenientibus, aliiſque neceſſariis ad divinum cultum decenter & ſufficienter ornaverimus. Ad Conſecrationē ejuſdem Capellae auctoritate noſtra ordinaria & Epiſcopali jam procedentes, eandem Capellam divino cultui, & divinorum celebrationi, ac tam ad Sacramenta, & Sacramentalia, tum Caenae Dominicae, tum etiam Baptiſmatis ſacri in eadem miniſtranda, & ad matrimonium ſolemnizandum, quam ad divinas preces Deo fundendas, & verbum Dei purè & ſincerè proponendum & predicandum, ac caetera omnia ſacra & divina perficienda in eadem quae de Iure divino, ac etiam legibus, ſanctionibus, & Constitutionibus Eccleſiae noſtrae Anglicanae in ea parte ſunt requiſita & neceſſaria, ac ſi ſigiſtatim eſſent in preſentibus ſpecificata, modo & forma in ſimilibus jam de Iure viſitatis in Dei honorem & uſum noſtrum & Succeſſorum noſtrorum, aliorumque nobiſcum in aedibus noſtris praedictic, ſive cum Succeſſoribus noſtris impoſterum ibidem commorantium ſive inhabitantiū conſecramus & dedicamus; pernomen Capellae Sancti Johannis Baptiſtae. Et ſic conſecratam, dedicatam & aſſignatam eſſe, & in futuris perpetuis temporibus remanere debere, palam & publicè pronuntiamus & declaramus; & pernomen predictum perpetuis futuris comporibus nominandum & appellandum fore decernimus & ſic nominamus. Privilegiis inſuper omnibus & ſingulis in ea parte uſitatis, & requiſitis & Capellis abantiquo fundatis competentibus hujuſmodi Capellam ſive Oratorium ad omnem Iuris effectum munitum eſſe volumus, & quantum in nobis eſt & de Iure poſſumus, ſic munimus & ſtabilimus per preſentes. Salvo ſemper Iure & intereſſe Matricis Eccleſiae in cujus Parochia dicta Capella ſive Oratorium predict ſcita, & ſcituata est, in omnibus & ſingulis decimis, oblationibus, vadiis, proficuis, privilegiis, Iuribus & emolumentis quibuſcumque ordinariis & extraordinariis ad dictam Eccleſiam matricem Iure vel conſuetudins quoquo modo debitis vel conſuetis, aut ſpectantibus ſive pertinentibus. Quae quidem omnia & ſingula praemiſſa quantumus in nobis eſt, & de Iure poſſumus, pro Nobis & Succeſſoribus noſtris ſic decernimus & ſtabilimus per praeſentes. In nomine Patris, & Filii, & Spiritus Sancti, Amen.

With this Inſtrument, he likewiſe found a note of the dimenſions of this Chappell, written with the Biſhops own hand,

My Chappell at Aberguilly is 5. yards and a halfe broad at the Eaſt end. MY ALTAR FRAME, beſides the thickneſſe of the Table, is a yard and 3. inches high. And the Table is a yard and three quarters long; and in breadth it wants three inches of a yard; the foot-pace is two yards broad.

This note was incloſed and wrapped up within theſe two following Papers found together with it, thus indorſed with the Arch-biſhops own hand. 1643. Chappell and furniture as it was in uſe by the right Reverend Father in God, Lancelot Andrews, Lord Biſhop then of Winton: From whom the Arch-Biſhop confeſſed at the Bar, he tooke his pattern of conſecrating and furniſhing Churches, Chappels, Altars. By which two papers publikely read and ſhewed in the Lords Houſe; the Popiſh furniture both of Biſhop Andrews and this Arch-biſhops Chappels at Aberguilly, London-houſe, and Lambeth, will moſt evidently appear to all the world.

The portraiture of the firſt of theſe two papers, with the Popiſh furniture of the Altar in the Arch-biſhops and Biſhop Andrews Chappells, is expreſſed to the life in the following Copper peece.

1. The Alter 1 y^• ¼ high 1 y^• ¾ long 1 y^• broad

α A cuſhion—

β β. Twoo Candlestickes with tapers

C. The baſon for Oblations—

γ. A Cushion for the ſervice booke

The dayly furniture for the …

A. The ſilver … guilt … for y^e … like a wicker baſket & lined with … laced: B: y^e Tonne vponupon a cradle C: the C…alice haueing on the outſide of the boll Christ with the lost … in his ſhoulders on the top of the co… the wiſemens starr both engrauen it is couered with a linnon napkin (called the Aire) embrodered with colored ſilkes: D: D: Twoo patens ✚ the …rica: …nale being a round ball with a ſkrew couer where: out i… ſ…ue. 3 pipes, and is for the water of mixture

2. Aſier table on which before the Communion …: … lace of this writing ſhould hauehave been the Outward Chappell ſtand A & B vponupon two napkins Eabaſon & Ever to …aſh before conſecration F… towell a…taining 3: 3 the Kneeling ſtooles couered and ſt…ffed 4 … footpace … three aſcents covered … a Turkey Carpott of firrboords …. …. G. Three Chaires vſed at Ordinations or prelates com…nicant 5 The Septum w^t two aſcents 6 the pulpitt 7 the muſique table w^t (A A A) three formes: E: a Triquertrall Cenſor wherein if Clarke putteth frankin cenſe at if reading of the firſt leſson H the …aricula like y^• ke…le of a boat w^t a halfe cover and a foot out of which the frank in cenſe is poured 8 a footpace with three aſcents on which the …ecteru ſtandeth couered & thereon y^e great Bible 9. The Falds torte where at they Kneele to read y^e litanie 10. is the Chaplins ſeate where he readeth ſervice. 11. a ſeate w^t a Canopie ouer it for y^e B. P. but at the Com…nion time he fitts on G. 3. 12. 12: two long formes for y^e familie

p. 123Loe here in this Peece and Chappell, you have firſt AN ALTAR. Secondly, ſtrange Popiſh furniture on this Altar: viz. two ſilver Candleſtickes with Tapers in them, (expreſly prohibited by Queen Elizabeths Injunctions, Anno 1559. Injunct. 3. 23. which prohibit ſetting up of Candles; ordering all Candleſticks, Trindals, and Rols of Wax, to be taken aWay and extinct, as Monuments of ſuperſtition and Idolatry; by the Homily againſt the Perill of Idolatry, Part 3. pag. 50, 51. which condemnes the uſe of Tapers and Candle Religion, as fooliſh, ſuperſtitious Ethnicall and Idolatrous, and generally cenſured by all our **Ormerod his Pagano Papiſ. ſemblance. 37. 123, 124, 125. Francis de c…y his firſt conformity, c. 25. Dr. Remolds his conference with Hart. c. 8. diviſ. 4. p 492. to 514. Artic. of Ireland, Artic. 52. Biſhop Latimer in ſundry of his Sermons.Orthodox Writers as Popiſh and Heatheniſh.) A Baſon for Oblations: a ſilver and gilt Candleſticke for WAFERS. A Chalice with the Picture of Chriſt engraven on it: An Aire; A Tricanale or pot with three pipes for the Water of mixture; (that is, for water to mix with the Wine, and for Holy-water.) A Credertia or ſide Table: a Baſon and Ewer, (for the polluted Prieſts and Prelates to waſh in) before conſecration, and a towell to wipe their unhollowed fingers: A Cenſor to burn Incenſe in, at the reading of the firſt Leſſon, as in the Popiſh Maſſe and Churches. A little Boate out of which the Frankincenſe is powred, &c. (which Doctor Coſens had made uſe of in Peter houſe, where he burned Incenſe:) Furniture directly borrowed from the Roman Ceremoniall, Miſſab, and Pontificall, no where to be found but in Popiſh Chappels and Churches. You may judge of this Prelates Chappell and Popiſh Inclination, by this Romiſh furniture thereto belonging: and that mentioned in this next enſuing, being an Inventory of his Chappell furniture and Plate, found with the former, atteſted by Maſter Prynne.

Furniture belonging to the Chappell.

BEhind the Altar: A peece of Hangings 11. foot deep, and 5. yards ¾ long. Another peece of Hangings. The ſtory of Abraham and Melchiſadeck; part of the ſtory of David.

A Table with a frame of deale uſed for the Altar, 1. yard ¼ high▪ 1. yard ¾ long 1. yard broad.

A Back-peece of Crimoſinand Violet Damaske paned. 1. yard ½ deep, 3. yards long.

A Front peece of the like. 1. yard ¼ deep, 3. yards long.

A Pall of Violet Damaske. 1. yard ¼ broad. 3. yards ¼ long.

A Cuſhion of Violet and Crimoſin Damaske. ½ yard broad, 1. yard long.

A Rail of Wainſcot banniſters before the Altar.

Two Traverſes of Taffeta Crimoſin and Violet paned 3. yards ¼ deep, 4. yards ¾. broad.

A foot-pace with two aſcents of Deal, underneath the Altar, 3. yards ¾ long, 1. yard 31\4… broad.

A Turkey Carpet to it 4. yards ¾ long, 2 yards 11\4… wide.

Two low ſtooles to kneel on at each end of the Altar, ſtuffed and covered with purple Bayes.

A ſquare Pulpit of wainſcot, 1 yard ¾ high, 1 yard ſquare.

A Pulpit cloath of Crimoſin and Violet damaske paned, 1. yard ¼ deepe, 3. yards long.

A Muſique Table of Deal.

3. Formes to it covered with purple Bayes.

A Carpet of purple Broad-cloath, 3. yards long.

A Carpet of purple Bayes. 3. yards long, and ¾ broad.

A foot-pace with three Aſcents, 2. yards ½ ſquare. And thereupon a Lectern with the Great Bible.

A cloth to the Lecterne of purple broad cloth, 3. yards long.

Another of purple Bayes. 3. yards long, 1. yard, ¾ broad.

p. 112A Faldſtory of wainſcot, 1. yard 1. neile high, 1. yard lacking a neile broad at top 1. yard lacking two nailes breadth below.

A cloath to it of purple broad-cloath, 2. yards, ¾ long, 1. yard ½ broad.

Another of Purple Bayes, 2. yards ¾ long, 1. yard, ¼ broad.

Over the Biſhops ſeate.

A Canopie of Crimoſin and Violet Damask paned, 2. yards 11/48 long. 2. bredth.

The Valens to it, 3. yards compaſſe 11/4… deep.

A Cuſhion to it of Violet Damaske, 1. yard long, 11/28 yard broad.

A folding Table of wainſcot neer the Altar.

A Carpet of Bayes on it, 1. yard 1/… wide, 1. yard 1/… long.

4, Folding chaires of Leather.

Plate for the Chappell.

Five Copes. Five Surplices.

Two Altar-cloathes.Linnen,

Two Towels thereto.

A cloath to lay over the Chalice wrought with coloured ſilke called the Aire.

To which I ſhall onelyonly adde this Paſſage of like nature of Doctor Wrens Propoſalls found in the Archbiſhops ſtuddy, thus indorſed with his own hand, and preſented by him to his Majeſty, touching the furniſhing of the Altar at Windſor Chappell.

Septemb. 22. 1628. Doctor Wren Deane of Windſor, his Propoſalls to his Sacred Majeſty, concerning that Church, and the Order of the Garter.

Touching the Divine Service in his Majeſties Chappell of Windſor.

Whereas alſo the Altar of the Chappell is not furniſhed according to the State and Magnificence of ſo great a Majeſtie; May it pleaſe his Sacred Majeſty to call to minde that at a Chapter of the Order held, Aprill 23. 1618. by King Iames of Bleſſed memory, It was decreed, Quod quilibet Militum offerret ac donaret pro Altari capellae ordinis in Windſor vas aliquod argenteum valoris (ad minimum) 20. l. And again at the Chapter held, Novemb. 24. 1625. Under his Sacred Majeſty that now is, it is thus Ordered; Primum propoſuit ſupremus, ut unuſquiſque Ordinis donaret aliquod vas Argenteum valoris, 20. l. in uſum capellae. Hic acclamatum eſt ab omnibus. The fulfilling of which Decrees would make a magnificent and worthy ſupply of all things neceſſary unto the ſervice of the ſaid Altar,

p. 125To which the Arch-biſhop writ this Anſwer in the Margin with his own hand: Theſe and all that concern the Order are to be remembred at the next Chapter.

Certainely were there no other Evidence to prove this Archbiſhop a direct Papiſt in heart and practiſe, but the conſecration and Popiſh furniture of his Chappell with that forementioned in the windowes at Lambeth it were aboundantly ſufficient to ſatisfie all the world, and the greateſt Patriots of his ſincerity to the Proteſtant Religion; but we ſhall proceed to further proofes.

The next Chappell we finde the Archbiſhop conſecrated, was the Chappell at Hamer-Smith; of which there was this memoriall read out of his Dairy June. 7. 1631. Tueſday J conſecrated the Chappell of Hamer-Smith; It was done with like Popiſh Ceremonies as he uſed at Creed-Church; and Sr. Nicholas Criſpe ſetting two great ſilver Flagons with wine on the Communion Table when the Chappell was conſecrated, without any intent to beſtow them on the Chappell; the Archbiſhop told him after the conſecration they were now dedicated unto God, and it would be Sacriledge for him to commit them to his private uſe againe: and ſo enforced him to beſtow them on the Chappell.

There was great ſuite made to the Biſhop, and a compoſition with Dr. Cluet Miniſter of Fulham and his ſucceſſors, before way would be given by him, for the building of this Chappell of caſe. At laſt all parties being agreed, and proviſions made to build the Chappell; the Archbiſhop ſolemnly layd and conſecrated the firſt ſtone thereof, uſing the enſuing praier at its conſecration; as was proved by his Booke of Praiers written with his owne hand (ſeaſed by Mr. Prynne in his Chamber at the Tower) where page 220. was written in the Margent. Hamer-Smith Chappell March 11. 1629. with this ſuperſcription and Praier.

At the laying of the firſt ſtone in A Chappell.

O Lord Mercifull and gracious, theſe thy people are preparing to build a place Hammer-Smith Chappell. March 11. 1629.for thy ſervice. Accept I humbly beſeech thee, their preſent devotion, and make them perfect both in their preſent and future duty: That while thou giveſt them caſe to honour thee, they may with the greater Alacrity goe on in thy ſervice. And now O Lord I have by thy mercy and goodneſſe put to my hand to lay the firſt ſtone in this building. Tis a Corner ſtone, make it I beſeech thee a happy foundation, a durable building; Let it riſe up and be made and continue a houſe of praier and devotion through allages, that thy people may be taught to beleeve in Jeſus Ch. the true Corner ſtone, upon whom they and their ſoules may be built ſafe for ever. Grant this for the ſame Jeſus Chriſt our moſt bleſſed Lord and Saviour. To whom with the Father; and the Holy Spirit be aſcribed, all power majeſty and dominion this day and for ever, Amen.

Now this Ceremony of conſecrating and laying the firſt ſtone of a Chappell or Church by the Biſhop, is expreſly taken out of the Roman Pontificall, pars 2. cap. De Benedictione & impoſitione primarij lapidis pro Eccleſia edificanda. p. 199. &c. Where all the ſolemnity of this conſecration is at large preſcribed, and the ſubſtance of the Prayer the Biſhop uſed upon this occaſion, thence derived.

This ceremony of conſecrating and laying the firſt ſtone of a Church or Chappell is ſeverely cenſured as ridiculous, Popiſh, Superſtitions, by Matthew Parker, his predeceſſor Archbiſhop of Canterbury, in his Antiquitates Eccleſia Britannicae, p. 85. Quibus enim non dicam verbis ſed portentis, haec & hujuſmodi à Pontificiis adorantur Q. Primarius lapis & caementum per Eccleſia aedificanda: Lapis cum caemento Epiſcopi manibus primum aqua benedicta ſparſus inſculpto Gracis ſigno his ſententiis in fundamento poſitus eſt, lapidem quem reprobaverunt aedifieantes, hic factus eſt in caput Anguli Devide, tu es Petrus, & ſuper hanc Petram, &c. poſtea precabantur, ut qui ad perficiendam, Eccleſiam auxilium dederunt, corporis & animae ſalutem conſequantur, &c. Yet notwithſtanding the Popiſh Prelate, in contempt of his Predeceſſors Judgement, needs muſt introduce this Popiſh Innovation, not p. 126onelyonly at Hammerſmith, but even at the Cathedrall of Pauls it ſelfe; where he conſecrated and laid the firſt ſtone at its reparation, with many prayers and Ceremonies: And not content herewith cauſed a ſecond Edition of Sir Tho. Ridlyes View of the Civill and Eccleſiaſticall Law to be re-printed at Oxford, Anno 1634. Cum Privilegio, with ſome Marginall Additions added to it by J. G. Maſter of Arts p. 51. 52, 191, 192, 193. Wherein he juſtifies the conſecrating of Churches, Chappels, and the foundation-ſtone thereof, by the Biſhop in theſe words: The Biſhop with Prayer is to lay the firſt ſtone of a Church or Monaſtary, and lift up his hands to heaven, and conſecrate the place to God by prayer, and there erect the ſymbole of our Salvation, we mean the venerable and truely precious Rood. That this Ceremony of laying the firſt ſtone, hath been of ancient uſe in the Greeke Church, may be obſerved out of their Euchologue, where it is ſaid, That the Biſhop after ſome other Rites performed, ſtanding in the place where the holy Altar ſhall be ſet, ſaith a prayer, which being ended he giveth the Ita miſſa eſt, and then taking up one of the ſtones, and having cut a croſſe upon it himſelfe with his own hands layeth it upon the groundworke; then he pronounceth the, &c. and ſo the workemen begin the building. That which followeth in the Euchologue, diſcovereth the forme and manner of ſetting up the Crucifix which the Law calleth foreign. The like ceremonies are uſed in the Latine Church as this day, as may be ſeen in their Pontificall page 281. of that which Clement the 8. ſet out at Rome in the yeare 1565. The crucifix muſt be ſent to the place where the Church is to be erected; and there the Biſhop uſeth certaine prayers, fumeth the ground with his Incenſe circular-wiſe, croſſeth the corner ſtone, which he layeth for the foundation, and when he maketh the conſecration, the croſſe muſt he ſet up behinde the holy Altar, there being prepared for it ſome lofty ſtructure, &c. Which addition was patched to Doctor Ridley, meerly to countenance and juſtifie the Arch-biſhops conſecrations of this kinde; of which we ſhall produce ſome other Inſtances.

We read in his Diary under his own hand this Memoriall following, May 26. 1632. Saturday, Trinity Sunday Eve, I conſecrated the Lord Treaſurers Chappell at Roe-hampton: And in an Abſtract of the Arch-biſhops Metropoliticall Viſitation, Anno 1635. (found in his ſtuddy) we finde his Viſitor and Vicar Generall interdicted the Chappell of Buckſton and of Down in Derbyſhire. (though long uſed) for want of conſecration, and in ſome **Articles to be inquired of in the Viſitation of the Arch-Deacon of Buckingham Anno 1625. Artic. 27. touching the Miniſtry.Viſitation Articles this inquiry made, Whether any Chaplaines did Preach or adminiſter the Sacrament in any Chappell not conſecrated?

In the year 1636. there was a great conteſtation between the Arch-biſhop and the Univerſity of Cambridge, heard before his Majeſty and his Privy Councell at Hampton Court, whether the Archbiſhop meerly as Metropolitan, or the King alone as King and founder of the Univerſity ſhould have the Viſitation thereof: where it was ruled for the Arch-biſhop, againſt the King and Univerſity. At which time the Arch-biſhop declared, that one principall cauſe why he deſired to viſit the Univerſity of Cambridge was, becauſe there were ſome Chappels belonging to Colledges where Divine Service had been uſed, and the Sacrament adminiſtred divers years, though they were never conſecrated by any Biſhop; as namely **See Speeds Hiſt. of Great Britain. p. 1067 1068.Emanuel Colledge Chappell, built in the year, 1584. And Sidney Suſſex Colledge Chappell built in the year, 1598. And ever ſince uſed as Chappels without any Biſhops conſecration, no Archbiſhop or Biſhop, of the Dioceſſe taking any exceptions at it; yet now forſooth, the Archbiſhop as Metropolitan muſt become Viſitor to the Univerſity of Cambridge to conſecrate theſe Chappels; as if they were prophane before, and the holy Ordinances uſed in them not ſufficient to hallow them, without his Popiſh Epiſcopall conſecration-ceremonies, aaExpoſ. in Aggeus, c 1. and 2.Biſhop Pilkington, De Vita & Ob tu. Mar. Buceri.Walter Haddon, ccActs and Monuments, Edit. 1610. p. 1777. to 1788.Mr. Fox, and others, much jeer and deride the madneſſe, folly, and ſuperſtition of Cardinall Poole, and his Deputy Viſitors of this very Univerſity of Cambridge, for digging up Mr. Bucers, and Paulus Fagius bones, out of S. Maries Church in Cambridge, 3. yeares after they were interred, and interdicting p. 127and new conſecrating the Church again, as prophaned by them for fear their Maſſes and Divine Service there uſed, ſhould be nothing worth, the place being made prophane and unholy by theſe heretickes funeralls as they judged them, when as the Church was holy enough to ſay Maſſe in for three yeares ſpace before; and all that would not heare it muſt be impriſoned, burned, although the parties lay there buried.

And is it not then a far greater madneſſe, ſuperſtition, and ridiculous frenzie for this domineering Arch-Prelate to deem theſe two Chappels prophane places, unfit to adminiſter the Sacraments, and celebrate divine Service in, becauſe never yet conſecrated by a Biſhop, not onelyonly after three, but almoſt three-ſcore yeares uſe and practiſe of divine Service, Sermons, Sacraments in them? When as neither his predeceſſors Whitgift, Bancroft, and Abbot (men very ceremonious, and two of them much addicted to ſuperſtition) ever ſo much as moved any ſuch queſtion concerning the neceſſity of their conſecration: Eſpecially ſince there is no ſuch Canon, Law, to enforce the conſecration of them now, as was to juſtifie the re-hallowing of S. Maries Church in Queen Maries time, which the **See Summa Angelica & Roſella. Tit. Conſecratio Eccleſiae.Popiſh Canon Law then approved, in the caſe of Bucer and Fagius. We read in the Eccleſiaſticall Conſtitutions of Otho, the Popes Legat, made in an Engliſh Synode in the Raigne of King Henry the third, that even in thoſe dark times of Popery, there were not only divers Pariſh Churches, but ſome Cathedrals in England, which were uſed as ſuch for many yeares, yet never conſecrated by a Biſhop, as appears by theſe words of the Conſtitution it ſelf; **Joan. de Aten Conſtit. Dom. Othonis. De conſec…. Eccleſia. f. 5.Multas invenimus Eccleſias, & aliquas Cathedrales, quae licet fuer unt ab antiquo conſtructae, nondum tamen ſunt ſanctificationis Oleo conſecrate: Whereupon this Popiſh Legat for his own lucher, Enjoyned all Churches then built or to be built, to be conſecrated within two years ſpace, under pain of interdiction, from having Maſſe ſaid in them; unleſſe ſome reaſonable cauſe were ſhewed to the contrary. By colour of which Popiſh conſtitution, this Prelate (it ſeems) urged the conſecration of theſe ancient Chappels; there being no other ſhaddow of reaſon, Canon, or authority for it.

After this Archbiſhop had thus procured a power to himſelf to viſit the Ʋniverſity of Cambridge; Matthew Wren Biſhop of Ely, Decemb. 1. 1639. Sent him up an account ſigned with his own hand, of ſome things amiſſe within his Dioceſſe and that Univerſity, which he left to his Graces conſideration to amend: which account was ſeized by Maſter Prynne in his ſtudy at Lambeth, and thus indorſed with the Arch-biſhops own hand. My Lord of Elyes Account: 1639. In which there were theſe two Paſſages, concerning conſecration of Chappels. The firſt concerning a Chappell in Sir John Cuts houſe, in the town of Childerley; which Chappell the Knight ſaid, was conſecrated by Biſhop Heton, producing an Inſtrument under ſeal, purporting that on ſuch a day, at Childerſly, Biſhop Heton did conſecrate a Chappell, by ſaying Service there himſelfe, and having a Sermon: (this was all the Solemnity of its Conſecration) I questioning the whole matter have required him to waiteupon your Grace, to ſee whether that conſecration must be allowed of? The ſecond concerning ſome Chappels in Colledges never yet conſecrated; which is thus expreſſed in this Account: It was preſented unto me, That in the Colledges of Emanuel, Sidney, and Corpus Chriſti, there have been Roomes built within the memory of man, which are uſed for common Chappels, wherein they have dayly prayers and do Preach there, without any faculty or licenſe granted unto them ſo to do; And wherein alſo they ordinarily celebrate the holy Communion, The ſaid places never having been conſecrated thereunto.

Ma. Elie.

The Scottiſh troubles, it ſeems, prevented his conſecration of theſe Chappels, which were ſufficiently hallowed before by the Divine Duties exerciſed in them. The laſt Chappell we finde conſecrated, was that in Covent Garden, which p. 128was hallowed or rather prophaned with all Popiſh Ceremonies expreſſed in the Roman Pontificall, and far more than were uſed at Creed-Church.

The Arch-biſhop having thus far advanced his Popiſh deſignes in conſecrating Churches, Chappels, and Church-yards, proceeded one ſtep further, even to ſet up the exploded Annuall Baccanalian feaſts of Dedication, whereon Churches were hallowed, preſcribed at firſt onelyonly by the Decrees of **foreign Concil. Tom. 2. p. 382.Pope Felix, & Pope Gregory recorded by Gratian, De Conſecratione, Diſtinct 1. who Decreed thus: Solennitates Eccleſiarum dedicationem per ſingulos annos ſolemniter ſunt celebrandae. Thoſe Feaſts of Dedication, turned by the people into meer Bacchanals, were exceedingly declaimed againſt, as neceſſary to be ſuppreſſed by Nicholaus de Clemangiis in his Tract, De Novis Celebritatibus non inſtituendis; ſuppreſſed by the Injunctions of King Henry the S. An. 1536. As the occaſion of much idleneſſe, exceſſe, riot, Fox Acts and Monuments.and pernicious to the Souls of men; Whereupon they were all of them reſtrained to the firſt Sunday in the monethmonth of October, not to be kept on any other day; and afterwards totally aboliſhed by the ſtatute of 5. and 6. E. 6. c. 3. Of holy-dayes. Which being revived again by degrees, with their Baccanalian diſorders in ſundry places of this Realm, under the names of Wakes or Revels, and ſuppreſſed by ſome Judges in their Circuits and Juſtices of Peace in Seſſions: this Arch-biſhop in the year of our Lord 1633. by a Declaration compiled by himſelfe, but publiſhed in his Majeſties Name, intituled; The Kings Majeſties Declaration concerning Lawfull Sports to be uſed; revived and enjoyned the Obſervation of theſe Wakes and Feaſts of Dedication, never formerly eſtabliſhed by any Chriſtian Prince; together with the uſe of divers Sports and paſtimes on the Lords own Sacred day, after Divine Service ended; to the great Diſhonour of God, of his Majeſty, of our Religion, the diſturbance of the Civill Government, encreaſe of all Licenſiouſneſſe, prophaneneſſe, impiety, and great griefe of all godly peoples Souls. This Book he enjoyned all Miniſters to read and publiſh openly in the Church, in time of Divine Service, though not commanded by the King; and thoſe who out of conſcience refuſed to read it in this kinde, were by his means ſuſpended, excommunicated, proſecuted in the High-Commiſſion, Sequeſtred from their Livings, yea many of them enforced to deſert their Cures and depart the Kingdome; this book being made a ſnare onelyonly to entrap or ſuppreſſe moſt of the painfull, godly, preaching Miniſters throughout the Realm, who were all more or leſſe proſecuted about it: Yet ſuch was this Arch-Prelates unparallel'd impiety, tranſcending all examples in former Ages, that he not onelyonly cauſed his Inſtruments aaHis Communion Book Chatechiſme expounded.Edmond Reeve, bbHiſtory of the Sabbath: A Moderate Anſwer to H. Burton, p. 50. to 56.. 76. 80. 81. 110. 111. 112.Dr. Heylyn, ccInnovations unjuſtly charged, c. 10. 11. 12. p 73. 108.Christopher Dowe and others, to defend the Lawfulneſſe and uſefulneſſe of this prophane licentious Declaration, but alſo to juſtifie the perſecution, ſilencing, ſuſpending, depriving of thoſe Godly Miniſters who out of Conſcience refuſed to publiſh it, in ſundry Printed Books authorized by him and his Chaplaines, for the Preſſe. Quis talia fando, temperet à Lachrymis? at leaſtwiſe can refrain from the heavieſt cenſures againſt this prophane Arch-biſhop.

That this Declaration (ſince ordered to be publikely burnt by the common hangman, by Order of both Houſes of Parliament) was Printed publiſhed by the Archbiſhops procurement, and upon what Occaſion, was thus atteſted upon Oath The Declaration for ſports on the Lords Day, &c. New Printed, publiſhed, preſsed by the Archbiſhops procurement.by Maſter Edward Richardſon, and Maſter Prynne.

Sir Thomas Richardſon Lord chiefe Juſtice of England and Baron Denham, riding the Weſtern Circuit in the Lent Vacation, 7^o Caroli, there being at the Aſſiſes in the County of Sommerſet, many perſons indicted for murthering Baſtard children begotten at Wakes and Revels, with ſundry other grand diſorders occaſioned by theſe intemperate meetings, the Juſtices of that County earneſtly importuned the Judges to make a ſevere Order for the ſuppreſſion of theſe diſorderly Wakes and Revels, as divers of their Predeceſſors had done, without which they could never keep the Country in good Order, nor prevent the multitude of Baſtards, murthers, bloodſheds, drunkenneſſe, quarrels, and other diſorders occaſioned by them; whereupon theſe Judges made this enſuing Order in the publike Aſſiſes.

p. 131An Order made by the Judges of the Aſsiſes for the ſuppreſsing of all Ales and Revels, the nineteenth day of March, Anno Regis Caroli nunc Ang. &c. Sept.

WHereas divers Orders have been made heretofore by the Judges of the Aſsiſe for the ſuppreſsing of all Ales and Revels, the ſame Order is now confirmed at this Aſsiſes, and again Ordered by the Court, In regard of the infinite number of inconveniences dayly ariſing by means of Revels. That ſuch Revels, Church-Ales, Clerks-Ales, and all other publick Ales, be henceforth utterly ſuppreſſed; and if hereafter it ſhall be known to the Juſtices of the Peace within this County of ſuch to be ſet up hereafter to be uſed, That then the Juſtices of Peace within their ſeverall diviſions take courſe, as well for the ſpeedy apprehending and puniſhing of Idle and lewd perſons, drawing together at ſuch places, as alſo for the binding over of ſuch perſons uſing tipling, inflicting ſuch puniſhment upon all offenders in ſuch places as the Law doth inflict. And to the end this Order may be the better obſerved, it is further Ordered, That the Clerk of the Aſsiſes ſhall leave Coppies hereof with the under-Sheriffe, and from the under-Sheriffe every Conſtable of the hundred ſhall take a Coppy for his ſeverall Hundred and Liberty, and ſhall deliver a Coppy to the p. 132Minister of every Pariſh within his ſeverall Hundred and Liberty, and ſhall take a note of every Miniſter under his hand the day when he received it; and ſhall publiſh it yearly within the Pariſh Church, the firſt Sunday in February, and likewiſe the two Sundayes before Eaſter, yearly. And it is further Ordered, That every Conſtable every Lent-Aſsiſes, preſent unto the Judges of the Circuit, a note of the ſame Order under the hands of the ſaid Miniſters: And for the avoyding the concourſe of idle people, it is further Ordered, That Minſtrels, and ſuch other perſons as uſually carry up and down Bulls and Beares to bate (being Rogues by the Statute) ſhall be puniſhed as Rogues, for the further preventing of ſuch inconveniences as uſually hapneth at ſuch meetings.

This is a Copyy of the Order.

To Lawrence Muſgrave Conſtable.

The now Arch-Biſhop being informed of this good Order, was very much netled at it, both in regard of the ſubject matter of it, (the ſuppreſſion of Church-Ales, Wakes, Revels, commonly kept on the Lords Day) and likewiſe of the manner of publiſhing it, by the Miniſters in the Church, which he conceived to be an Ʋſurpation upon the Biſhops Eccleſiaſticall Juriſdiction, and an injury to the Church. Upon which grounds he had formerly quarrelled with Sir Nicholas Rainton when he was Lord Mayor of London, for prohibiting an Apple-woman to ſell Apples on the Lords Day within Pauls Church-yard, threatning to complaine of him to the King and his Councell for uſurping on his Juriſdiction; and telling him ſhe ſhould ſell Apples there on the Sunday, notwithſtanding his Command to the contrary, and let him puniſh her if he durſt; as he likewiſe excepted againſt this pious Order of Richard Deane, Lord Mayor of London, Anno 1629. (found in his ſtudy by Maſter Prynne) thus endorſed with his own hand, Aprill 20. 1629. The Lord Mayor of London his Warrant against breakers of the Sabbath, MY JVRISDICTION INTERESSED.

WHereas J am credibly informed that notwithſtanding divers good Laws provided Lond. ſsfor the keeping of the Sabbath day holy, according p. 133to the expreſſe Commandement of Almighty God, divers Jnhabitants and other perſons of this City and other places, having no reſpect of duty towards God, and his Majeſty, or his Laws, but in contempt of them all, do commonly and of cuſtome greatly prophane the Sabbath day, in buying, ſelling, uttering, and venting their Wares and Commodities, upon that day for their private gain. Alſo Jnholders ſuffering Markets to be kept by Carriers in moſt rude and prophane manner, in ſelling Victuals to Hucſters, Chandlers, and all other commers: alſo Carriers, Carmen, Clothworkers, Water-bearers, and Porters carrying of burthens, and Watermen plying their Fares, and divers others working in their ordinary callings. And likewiſe that J am further informed that Vintners, Alehouſekeepers, Tobacco, and ſtrong Water ſellers, greatly prophane the Sabbath day, by ſuffering Company to ſit drinking and bibbing in their houſes on that day; And likewiſe divers by curſing and ſwearing and ſuch like behaviour, contrary to the expreſſe Commandement of Almighty God, his Majeſties Laws in that behalf and all good Government. For the Reformation whereof, J do hereby require, and in his Majeſties name ſtraightly Command all his Majeſties loving ſubjects whatſoever, and alſo all Conſtables, Headboroughs, Beadles, and all other Officers whatſoever to be ayding and aſſiſting to (I. S.) the bearer hereof, in finding out and apprehending all and every ſuch perſon and perſons, as ſhall be found to offend in any of theſe kinds; and them and every of them to bring before me or ſome other of his p. 134Majeſties Juſtices of the Peace, to anſwer to all ſuch matters as ſhall be objected againſt them, and to put in good ſecurity, for their good behaviour: whereof fail you not, as you or any of you will anſwer at your perill.

Dated Aprill 20. 1629. To all Conſtables and other his Majesties Officers & Ministers whatſoever within the City of London and liberties thereof, and to every of them. Rich. Deane Major.

The Arch-biſhop much vexed at the Judges forementioned Order againſt Ales and Revels, complained of the Judges and it to his Majeſtie (as he had formerly done of the Lord Mayor of London) and procured a Commiſſion to ſome Divines of that County, and Biſhop Pierce, to enquire of the manner of publiſhing this Order in Churches, and what was done therein, and of the Lord Chiefe Justice Richardſons carriage in this buſineſſe. Notwithſtanding which Commiſſion this chiefe Juſtice the next Aſſizes gave a ſtrict charge againſt theſe Ales, and Revels, required an Account of the publication and execution of the foreſaid Order, and puniſhed ſome diſorderly perſons for breach thereof: Wherewith the Archbiſhop (then of London) being acquainted by Sir Robert Philips and others, he thereupon complained again to the King of the Judges, and writ the enſuing letter to the Biſhop of Bath and Wels, to make the better way for the publike authorizing of Wakes and Revels, even on the Lords own Day, and his Majeſties ſubſequent Declaration for sports and Ales to be kept thereon: of which Chriſtopher Dowe his Champion, in his Innovations unjuſtly charged upon the preſent Church and State, or, An Anſwer to the moſt materiall paſſages of a Libellous Pamphlet made by Mr. Henry Burton, and Intituled, An Apology of an Appeal, &c. London, 1637. chap. 5. p. 75. writes thus: I beleeve his Grace holds it no diſhonour to be the meanes of procuring or urging obedience, to any Act, that ſo juſt, and religious a King ſhall avow to be His. Propounding and juſtifying theſe five Propoſitions at at large concerning this Declaration, and the urging of it, p. 77. &c.

1. That the Declaration is no inlet to prophanneſſe, or irreligion, or hinderance of the due Sanctification of the Lords Day.

2. That ehe ſports permitted by it to be uſed, are Lawfull, and are not prohibited either by Gods Law, or the Law of the Land.

3. That it is no means of breaking the fift Commandement, nor doth alow any contempt of Parents, or Maſters Authority over their children and ſervants.

4. That the reading of it by Miniſters, in their ſeverall Congregations, was injoyned and intended by his Majeſty, and that it is a thing that may lawfully be done by them.

5. That ſuch as refuſe to publiſh it accordingly, are juſtly puniſhed, and their puniſhment no cruelty or unjuſt perſecution.

The Extract of the Letter ſent to the Biſhop of Bath and Wels, was as followeth.

p. 141S. in Chriſto.

My very good Lord, &c.

MY Buſineſſes concerning my Tranſlation are now almoſt over, and thoſe of Tearme ready to begin. And in the interim I am commanded by His Majeſty to put you to a little paines. There hath been of late ſome noyſe in Somerſetſhire about the Feasts NOTE.of the Dedications of Churches, commonly called the Wakes; and it ſeemes the Judges of Aſſiize formerly made an Order to prohibit them, and cauſed it to be publiſhed in ſome or moſt of the Churches there by the Miniſter, without my Lord the Biſhops conſent or privity. The pretence of this hath been, that ſome diſorders derogatory from Gods ſervice and the Government of the Common-wealth are committed at thoſe times: by which argument, any thing that is abuſed may be quite taken away. It ſeemes there hath been ſome heate ſtrucke in the Countrey about this, by the carriage of the Lord Chiefe Juſtice Richardſon, at the two laſt Aſſizes, especially the laſt, with which His Majeſty is not well pleaſed. And for the preventing of outrages, or diſorders at thoſe Feaſts, no man can be more carefull than His Majeſty; but He conceives, and that very rightly, that all theſe may and ought to be prevented by the care of the Juſtices of Peace, and not leave the Feaſts themſelves to be kept, for the Neighbourly meetings and Recreations of the people, of which he would not have them debarred under any frivilous pretences. And farther, His Majeſty hath been lately informed by men of good place in that Countrey, that the Humouriſts increaſe much in thoſe parts, and unite NOTE.themſelves by banding againſt the Feaſts; which courſe, as His Majeſty no way likes, ſo He hath been informed alſo for this laſt yeare, ſince warning was given, there have not been any noted diſorders at any of thoſe Feaſts kept in thoſe parts. Yet for His better ſatisfaction, He hath commanded me to require you (which I here do by theſe Letters) to ſend for ſome of the graveſt of your Clergy, and ſuch as ſtand best affected to the Church and Government in the ſeverall parts of your Dioceſſe, and by them to informe your ſelfe, how theſe Feaſts havs been ordered for this laſt yeare, and how free they have been from diſorders, and to ſend me up an accompt of it, ſuch as I may ſhew to His Majeſty, of which you muſt not fayle. And He doubts not, but that you will performe the ſame like a wiſe and a prvdent Governour. Thus leaving this buſineſſe to your care, and NOTE.deſiring you to make as much convenient haſte with it as you can I commend you to Gods Grace, and reſt,

Your Lordſhips very loving Friend, and Brother W. Cant. Lambeth, Octob. 4. 1633.

To which Letter, the Biſhop of Bath and Wells, made this returne, thus endorſed with the Archbiſhops own hand. Rece November 11: 1633. My Lord of Bathes Certificate, about the Wakes and other Feaſts in Somerſetſhire, &c. found in his Study with his own forecited Letter.