Some Popish Errors Unadvisedly Embraced and Pursued

A New Discovery of some Romish Emissaries, Quakers and others; as likewise of Popish Errors, Practices lately embraced, pursued, avowed by some Zealots, and Grand Deformers, in secluding their Parishioners sundry years from the Holy Communion of the Lord's Supper, &c.

T He sad Complaint of old, to and of Constantius the Arian Emperor, ( who made his exorbitant Will, the only Law, and used this Papal Speech to Paulinus, and other Orthodox Bishops convented before him, for refusing to communicate with the Arians upon his command, as being against the Ecclesiastical Canons: At quod ego • olo pro Canone sit: Ita me lequentem • Syriae Episcopy sust • n ut; aut ergo obtemperate, Aut vos quoque exules estote ) made by St. Hilary concerning the frequent changes of the Christian Faith, and multitudes of Religions under his arbitrary Tyrannical Government, viz. Faith is come now, rather to depend upon the Time, than on the Gospel. Our State is dangerous and miserable, that we have now as many faiths as wills, and as many Doctrines as manners, whiles Faiths 〈◊〉 so writ • as we list, or so understood as we will. We make every year, and every month, a new faith, and still we seek a faith, as if there were yet no faith. This O Constantius woul • I 〈◊〉 know 〈…〉 , what faith at length thou b • lievest? Thou hast changed so often, that now I know not thy faith. That is • amed to th •• whi • h us th •• fellow 〈◊〉 if all builders, ever disliking their own doings, that thou still pullest down that thou art still setting up. Thou subvertest the old with new; and the new thou rentest in sunder with a newer correction; and that which was once corrected. thou condemnest with a second correction. O thou wicked one, W ••• a mockery dost thou m • ke of the Church, &c? May now be the dolorous just complaint of every sincere English Christian, touching the manifold changes of Faiths, the multiplicities of Religions in our Vertiginous, unstable, arbitrary and Tyrannical Age; wherein too many of all Degrees, make their own exorbitant lawless wills, the only Laws, Canons by which they act; making Faith to depend rather upon their pleasures (yea worldly designs) than on the Gospel; setting up of late years amongst us as many Faiths as Wills, as many Doctrines, opinions, as we have Manners, Sects, coining, venting, professing, what New Faiths they list, and understanding our ancient Creeds as they please to interpret them; new-making, or at least embracing a new Faith every year, if not almost every month ; running from one New Sect, Faith, Opinion to another, still seeking after the newest Faith, as if they had quite lost the old ; changing so often, that none know of what Faith or Sect they are; being one month Presbyterians, the next Independents, the 3d. Anabaptists, the 4th. Quakers, the 5th. Ranters, the 6th. Seekers, the 7th. Arians, Anti-Trinitarians ; the 8th. Socinians, the 9th. Arminians, the 10th. Antinomians, the 11th. Antiscripturists, & the 12. professed Atheists. Subverting their old Church, Religion, Faith, Sect, wi • h a New one, that New, with a Newer, that Newer, with the Newest and last broached, (as our Fashion-mongers change the shape of their garments) till they have utterly lost all Faith, Piety, Religion, Conscience; and made the Church of Christ a mere Mockery ; yea Christ himself, a Fable.

Neither are they less giddy or unstable in their State-Mutations than in their Ecclesiastical or Religious, still changing from one misshapen New-Model to another; so as what Aelianus records of the ficklepated seditious Athenians (the first inventors of New State Governments) is as really verified of these English Innovators. Athenienses omnino ad commutandos Re • publicae status erant versatiles, & omnium propensissimi ad vicissitudines, &c. In which respect 〈◊〉 James his character of a double-minded man, unstable in all his ways, is now become their proper •• t Mo •• o, unless they like St. Jude’s better; These be spots in your Feasts of Charity, feeding themselves without 〈◊〉 : Clouds they are without water, carried about with winds: Trees, whose fruit withereth, without fruit, twi • e dead, plucked up by the roots: Raging waves of the Sea, foaming out their own shame: wandering stars, to whom is reserved the blackness of darkness forever: Murmurers, complai • ers, walking after their own lusts, &c. These be they who separate themselves, sensual, having not the Spirit ; though they proclaim themselves, the only Saints having the Spirit▪ which I grant most true, if meant of the Spirit of Error ▪ or that Spirit of perversities (or giddinesses) the Lord mingled in the midst of Egypt, and the Princes of Zoan, which caused Egypt, ( and now England) to err in every work thereof, as a drunken man staggereth in his vomit.

That subtle Romish seducing Emissaries, Jesuits, Franciscans, Popish Priests, Friers of all sorts, disguised under the Vizors of Independents, Anabaptists, Dippers, Quakers, Ranters, Seekers, Soldiers, Factors, M • rchants Artificers, and mechanic Professions of all sorts, have been the principal Instruments to infuse this Spirit of Giddinesse into our intoxicated besotted English brains ; the original Plotters, Broachers, Fomentors, Propagators of all the deplorable Warrs, Divisions, Errors, Sects, Heresies, Bl • sphemies, New Faiths, Changes of Government, which have of late years miserably rent both our Nations, Churches, Kingdoms, (heretofore happily united in Christian Amity, Unity, under one Hereditary Sovereign ) into diverse incoherent pieces, Schisms, Factions, Churches, irreconcilably divided from and against each other (threatening our inevitable speedy ruin, without God's infinite, reconciling, reuniting Mercy, beyond all human probabilities) I have at large demonstrated by irrefragable Evidences formerly published in sundry printed Pieces : to which I shall add some other Fresh Evidences, to open the closed eyes, awaken the Drowsie spirits of our infatuated, stupid English Nation, and reclaim them (if possible) from those ways of desolation, in which they run on headlong, without deliberation, discretion, fear or wit.

1. It is worth our special observation, that in Lancashire and those other Northern parts, where Popish Priests, Friers, Recusants formerly most abounded, there our last, newest, up-start Sect of Quakers first sprung up, and now most of all abound ; sending out their Popish Romish Emissaries thence into all other parts of the Realm, to seduce the people, and openly to revile, traduce, affront, disturb our Ministers in their Churches, Pulpits, Houses; in going to, returning from their Churches, and in the open streets, in a more insolent manner, and with greater impunity, than ever the Popish Priests, Friers, or Papists in those parts, affronted, reviled, disturbed them heretofore, when they were most countenanced or connived at by our late Kings, or their Officers; being encouraged thereunto by many in greatest Authority in those parts, of which I have seen late sad complaints in Letters of Ministers thus insufferably abused, disturbed daily by them, to their great vexation▪ not only against the • uo St • tute of 1 Mariae, c. 3. but the ancient Fundamental Laws of England before the Conquest, presented to William the Co • queror himself upon Oath, by the famous Grand Erquest of 12 of the principal men chosen out of every County, and ratified by him in Parliament in the 4th. year of his reign; providing for the peace and quiet of the Ministers and people too, against all affronts and disturbances, both in their going to, continuance in, and returning from their Churches, or Synods (as well as to our Parliaments, and other Courts of Justice) still in full Legal vigor; by which, all such disturbers may, and ought to be fined, imprisoned upon conviction, according to the quality of their offenses, as well as other disturbes, infringers of the public Peace, and bound both to the Peace and good behavior for the future, ere released, with sufficient sureties.

2ly. It is remarkable, that these New Quakers were sent from those Northern Counties, into other quarters of the Kingdom, two by two, at first; no doubt by the direction of their Popish Provincial, just as the Franciscan Friers are sent out by their Provincial. In the years 1638, 1639, and 1640. there were sundry Franciscans, with whole swarms of I • suits, Benedictines, and other Friers sent from foreign parts, into England, Scotland, Ireland, Virginia, St. Christophers, and other English Plantations, to reduce the people back to Rome, towards which we were then running post. The Original Instruments of some of their Missions, with sundry of their Letters, Papers under their own hands and scals, relating their intentions, proceedings, (seised in the Capucins Cell, adjoining to the late Queens Chapel at Somerset-house, and in Mary-land, (by a Sea-Captain my Client) where the Jesuits erected a New College and Society, the whole History whereof, and of their proceedings in those parts, was comprised in their Letters) God's providence brought into my hands, when they, and their seduced instruments were most busy in reforming, new-modelling our Church, Religion, Parliaments, Realms, Government, after the prescribed patterns of Robert Parsons the Jesuit, Thomas Campanella the Frier, and Richelieu the French Cardinal ; as I have elsewhere demonstrated beyond contradiction. The chiefest of these Instruments, Letters, Papers (of great concernment to our Church, State, Religion) I intended long since to have published. But Io. Bradshaw and his Whitchall Associats (out of their transcendent zeal to our Religion and Republic ) in the end of June, 1650, by special warrants directed to Soldiers, plundered me of those, & all my other Papers, Letters, Writings, Records in my Study at Lincolns Inn, and at Swainswicke, which they could seise on; and then shut me up close Prisoner under strictest armed Guards, in 3. remote Castles, near 3. whole years, without any particular cause then or since expressed, or the least hearing or examination of me, only to hinder my Discoveries and publications of this Nature ; whiles these Romish Emissaries, in the mean time, wandered freely up and down throughout our Dominions without restraint, published many thousands of Popish, heretical, blasphemous New Books; and some of them were Soldiers in pay in their very Guards ; no doubt to help extirpate Popery, Superstition, Heresy, Schism, and for the Preservation, Defense, and Reformation of the Protestant Religion, the preservation of the Rights and Privileges of Parliament, the Liberties of the Kingdom, the Honor, Happiness, Defense and Preservation of the Kings Majesty and his Posterity, according to the Tenor of the Solemn League and Covenant, the quite contrary way; and promoting their New Engagement, diametrically repugnant thereunto. Yet, notwithstanding all their diligent Searches, by God's providence, they left one of those Original Popish Missions in Parchment, under Seal, undiscovered, (which I lately found in my Study at Lincolns Inn • ) whereby two Franciscans were sent by their Provincial of Britain, in the year 1639. to St. Christophers, and other Western Islands where we had plantations; who ended their progress at Somerset-house, (where this Instrument was seiled;) which because it may give some light towards the Discovery of our Quakers Missions in like manner two by two, I shall here print verbatim out of the Original in my custody; seen by many of my Friends.

The Seal affixed to these Letters Missives is Oval, near 3. Inches in compass, having St. Francis and another Friers Portraitures cut in it, standing over against each other, with a Book held up between them in their hands, and the holy Ghost, in form of a Dove, standing upon it, with his wings spread abroad over it and them, and a Coat of Arms at their Feet, with this Inscription in Capital Letters round about the Seal, Sigillum Pro. FF. in Capuc Provinc. Britain. ✚.

Those who will diligently compare these Letters Missives with our Quakers Missions and Practices, may doubtless discern A Franciscan Provincial, and Franciscan Friers, to be the principal original Contrivers, Directors of, and activest instruments in their late Missions two by two into all our Dominions, to distract, seduce the people with their Franciscan Tenants or Evangelical Perfection, &c. their Franciscans coarse habi • s, Haircloth, Fasts, Mortifications, Revelations Practices, railings against our Ministers Persons, Callings, Doctrines, Tithes, &c. which I have elsewhere more largely detected, and others insi •• ed on in print, to whom I remit the Reader for fuller information. And to this relation of a Gentleman lately arrived at Bristol from Marcelles in France, whose name is Mr. Charles Chester : who informed some persons of credit in Bristol, (from whose months I had it)

If we add to this relation, that passage in Thomas Campanelia De Monarchia Hispanica, cap. 25. ( De Anglia, Sectia, & Hiber •• a, how to reduce them under the Spaniard and Pope, by reducing them from Kingdoms 〈…〉 an Elective Kingdom, or into the form of A Commonwealth, &c. ) Where he thus writes of Ire ••• d p. 207. Quod in Regno illo, seu Insula, Catholici maxim monachi ordinis S. Francisci summopere deamentur, &c. Comparing it with the late monstrous increase of Jesuits, but especially of these Friers and Monks in Ireland, before the wars there brake forth, in which they were most active, as I have elsewhere discovered in folio by undeniable evidences, to which I refer the Reader: And then compare them with the late extraordinary growth of Anabaptists and Quakers throughout Ireland, who have overspred that kingdom since the wars there ended, by means of those Jesuits, & Franciscan Capucin Friers, who turn disguised Anabaptists and Quakers to undermine our Church, Religion, Ministers, and seduce the people under these disguises, with more freedom, safety, countenance, success, than ever they did formerly by any other Policies, or the open profession of Popery ; we may doublesse conclude, that they are the original erectors, the principal Ring leaders, Fomentors of these increasing New Sects throughout our Dominions; as Ramsy the Scottish Jesuit (under the mask of a Converted Jew ) confe • sed in his considerable Examination taken at New-castle, printed 1653. p. 4, 5, 11, 12, 13. and Mr. Edwards in the third part of his Gangrena p. 99. Yea, O. Cromwell himself (a witness beyond all exception) in his printed Speech in the Painted Chamber (before the last Assembly there) Sept. 4.1654. p. 16, 27. have published to the whole world.

To put this out of further question; I shall here unto subjoin one late discovery of an Irish Franciscan Frier, and Missionary of the Pope, now in Prison at Bristol, which I shall more at large insist on, and desire all cordial well wi ••• rs to the Protestant Religion, and their Native Country, to take special notice of.

On the 20 of November last 1655. the Mayor of Bristol examining a Malefactor there brought before him, was informed by a by-stander, that there was one walking over against them, whom he saw in this Malefactors company, and seemed to him a suspicious person. Whereupon an Officer was sent to bring him to the Mayor ; Giving no goo • account what he was, or whence he came, he was there upon ordered to be further examined and searched. Upon which he feigned a present necessity to ease Nature, and withdrawing himself for that end to an House of Office, the Officers attending him, imagining it was but an excuse, to convey away some things he had about him, perceived him to thrust his hand up under his doublet into his bosom, and in • o the linings of his hose, to take some things thence to convey into the Jakes. Whereupon laying hands on him, and narrowly searching him, they found sundry Papers and Letters in his Hose and Bosom; and these large Faculties granted to him by the Provincial of the F • iers Minorites, Under Hand and Seal, which I lately transcribed with my own hand before some persons of Quality, out of the Original Instrument it se • f, remaining in the custody of the Town-Clark of the City of Bristol, discovering the quality of the party, and the large Popish Faculties conferred on him, suited to the present times, most of them worthy our special observation.

Over against the Provincials name there is the Provincial Seal in red wax with a white paper over it, in an Oval form (like the former) about 3. inches in compass; with the Picture of St. Francis (as I conceive) carved in the midst of the seal, and an inscription in Capital Le • ters round about the Seal, most of which are so bruised, that they are not legible; but sigillum Prov: seems to be engraven on that side of it which is least defaced; as in the forementioned Letters Missives to Frier Hugo.

1. By these Faculties under Seal (written in Paper, not Parchment) it is most apparent, that this Maurice Conry, to whom they are Granted, is: First a person of very great note and esteem; as the manifold and large Faculties, powers granted to him; and the 4. first words, Facultates, Venerando admodum Patri, &c. import. 2ly, That he is by his Order, A Frier Minorite, or Capucin, or Saint Francis Order▪ 3ly, That he is a Professor of Divinity ; as his Title Sacrae Theology Lector, &c. his 3d. Faculty, to refute Heretical Books which he reads, and 12. To print and publish Books, &c. manifest him to be. 4ly. That he is a great Scholar in the repute of the Provincial and others who granted him these Faculties; and himself confesseth in his Examination, that he was a Student for two years in the University of Paris, and after that went to Prague from thence. 5ly, That he is most certanly a Seminary Priest in Orders, as is evident. 1. By his first Faculty; To reconcile, and absolve Heretics in all cases. 2. By his 4th; To administer all parochial Sacraments. 3ly, By his 7. To celebrate Masses in all convenient places; yea, in the open fields, and in any Vault or Cellar under the earth ; and that twice a day, if there be necessity ; and that before Heretics and Excommunicate persons, at cer • ain hours there prefixed. 4ly, By his 8. To keep the consecrated Hostia in a decent place. 5ly, By his 9. To commute any Vows, and release Oaths. 6ly, By his 11. To hear Confessions, and grant Indulgences in such form as is there expressed. 7ly, By his 14. Faculty of absolving Heretics of what Nation soever residing in ENGLAND: where (as this Clause imports) he was principally to exercise his Priesthood, and all these his Faculties. 8ly, By all the subsequent instructions and ceremonies he was prescribed to observe in the saying of Masses and Litanies. All ard every of which, by the Canons, Missals Pontifical, Ceremonial and Penitentiaries of the Church of Rome, are proper and peculiar only to their Priests in sacred Orders, and none others. 6ly, That he ha • h more than Priestly, and no less than Episcopal power granted him in the 1.2.6.9.12.13. and 15 Faculties: To reconcile and absolve He • eticks, and all Ecclesiastical and Regular persons: To dispense with the irregularities of Priests in all cases but of willful murder: To consecrate Chalices, Patens, Altars, and all things necessary for the sacrifice of the Mass: To commute vows; release oaths; Dispence with marriages in the 3d degree ; For the perception of the profits of Ecclesiastical goods: To apply goods restored to pious uses; and to admit to the 3d. Order (the Papists School-men have 7. and their Canonists 9. distinct Orders.) All which the Popish Canons, Canonists, School-men, appropriate only to Archbishops and Bishops, and not to any mere Priests alone, but by a special delegated Power fr • m the Pope ; as doth the Roman Pontifical and Ceremonial. All which considered, no doubt this Frier is a very considerable Person, and Arch-agent for the Pope and See of Rome ▪ to reconcile, reduce us back unto it; therefore fit to be thoroughly examined and inquired after. And so much the rather, because he confeseth in his Examination, he was employed and sent over into England from Germany about 3. years since, under the name and garb of A Captain and soldier, (under which no doubt many hundreds of Friers, Priests, Jesuits now lurk and march freely amongst us) to raise men in England and Ireland, and transport them into Flanders for the service of the King of Spain; That he was oft • t the Spanish Ambassadors • n London, where he served 〈…〉 rd; and that he received these Faculties from a Gentleman at the Spanish Ambassadors, to carry to another of his Name. Besides, h • ha • h 3. or 4. Passes written in French and Spanish, from the Governor of Flanders ▪ and other Officers and Commanders of the King of Spain, under their Hands and Seals, for his Free passage without danger or molestation, and assistance in his affairs, to all under their commands, and for his passage into England: Therefore, no doubt, a special dangerous Agent, if not Spy and Intelligencer for the Spaniard, as well as a seducing Priest and Frier, under the vizor o • a Captain and Soldier, as even his own Provincial stiles him in a Latin Letter found about and writ to him, when he sent him some Books and these large Faculties, congratulating his good successes, and great Harvest here, and encouraging him to proceed therein. True i • is, in his Examinations, he confesseth his Name to be Maurice Conry, born at Ardkillin in the County of Roscomon in Ireland ; and that he was a Student in the University of Paris, &c. but denveth himself to be the same party mentioned in the Faculties, which w • re delivered to him by a Gentleman (whose name he knows not) at the Spanish Ambassadors in London, to carry to another of his Name, without acquainting him, where he lived, or how to find him, or any Letters to him; he promising to send him further Instructions afterwards (which yet he hath not done) where to deliver them to him. But this very improbable figment, that any Gentleman he knew not, should deliver a stranger such Faculties of importance to carry to another of his name; without acquainting him where to find him, or without any Letters to him, or present Instructions where to deliver them; his sewing them up between the linings of his hose; his endeavors to convey them into the house of Office when seised; the Latin Letter directing them to himself under the Name of a Captain and Soldier ; his 5. Pa • se-ports all under the same Name to himself alone (not any other) found all together with it about him; with the Latin Popish Treatise found about him, Against Priests deserting their flocks and pastoral charge in times of persecution, unless in some special cases; &c. besides other circumstances; infallibly prove him to be the self-same person to whom they were directed, and such a one as they describe him: he being between 30 and 40 years of age, as is conceived, professing himself a Roman Catholic • ▪ and refusing the Oath of Abjuration. He pretendeth his stay in England of late, and his intended passage to Ireland (for which end he came to Bristol ) was to compound for his Estate in Ireland: Which doubtless is a fiction; he confessing he was not there in many years before, and went from Paris, where he studied, &c. into Germany to seek his fortune; where he turned Soldier ▪ which fortune he would not have sought in Germany, had he a fortune in Ireland. Yea, his last refuge to dispro • e himself a Priest, seems to me a strong evidence against him. After many Letters and solicitations by Friends to procure his enlargement without trial, there is a lewd woman sent down from London to Bristol with a great Belly, and there newly delivered of a child, who avers he is her lawful Husband ; and therefore can be no Priest, or Frier, having a wife. But there being already some proofs against her, no proof at all when, where, or how long they have been married, or lived together, she is more likely to be his harlot (which Popish Priests have, or may have all Licenses to keep ) than wife. And if any marriage between them can be proved; it will be no strange nor new thing for Popes to dispence with Priests and Friers marriages in t • is age, only to secure them from Justice, and palliate them from the knowledge or discovery of the common people, and ignorant Officers unacquainted with their disguises: and that if they consider the manifold dispensations granted to this Maurice Conry in these Faculties; the second thing considerable in them worthy special observation.

1. Faculty 3. He is dispensed with the keeping and reading of Haeretical Books: and hath power to grant the same. Faculty where there is need to Lay-men, for a larger or lesser time, as he shall think meet, Against the express Decr • es of many Popish Councils, Canons, Popes Bulls, & Indices librorum Prohibitorum et Purgandorum. And by such dispensations most Jesuits, Priests, Friers, and Roman Catholics in England, keep English Bibles, and some Protestant Books in their Houses, and resort to public and private Meetings, to preserve them from detection, apprehension, and Sequestration as such.

2ly, Faculty 4. He may omit all Solemnities and usual Ceremonies in administering all Parochial Sacraments in cases of N • cessity, Prohibited by sundry Canons, and Councils, the Roman Missal and Ceremonial.

3. Faculty 5. Where he cannot •• rry his Breviary, or recite his Office without danger ; There he may rehearse the Rosary of our Lady, and other Prayers and Psalms without • ook: And omit his Breviary and Mass. Against sundry Canons, and the Rules of his very Order.

IV. He may consecrate portable Altars, without inquiring whether there be any Sts. Relics in them. Faculty 6. Contrary to Popish Councils, and the Pontifical.

V. He may celebrate Masses in any place; in a Hall, Chamber, Barn, Wood, Field, Lane, Celler, Vault, Under ground (as well as in a Consecrated Church or Chapel, where Masses by Popes and Popish Councils Decrees are only to be celebrated, and by the Romish Missal, Pontifical, & Ceremonial ) Facultie 7.

VI. He may reserve the consecrated Host in any decent place, without a Taper burning before it, or other Ceremonies used, though prescribed by the Church of Rome, by many Councils, Canons, Decrees, Missal Pontificale & Ceremoniale Romanum. Facultie 8.

VII. He may say Mass before Heretics and other excommunicated pers • ns, con • rary to sundry Canons of Popes and Popish Councils.

8. He may print and publish the Books of Catholics, concealing the name of the Author, place of the Printer, and ot • er circumstances, non obstante the Council of Trents Decree to the contrary. Faculty 12. And those who will now give such a professed Non obstante in positive terms to the Council of Trent itself, and grant dispensations in all these 8 particulars to their Priests, against this and sundry other Councils, Popes Decretals, the very Canon of the Mass itself, their own Pontifical, Ceremonial, Breviaries, and Rules of their Religious Orders, to disguise their Priests; Friers, keep them from being detected, convicted, & circumvent, seduce over-credulous Protestants of chiefest ranks, as well as the ignorant vulga; will they not dispense with a Priests, Jesuits, Friers, pretended marriage by collusion, with one of their own Religion, or a loose common strump • t, for the self-same ends? or connive at it, if done without a precedent dispensation, as they did at the marriage of Father Mena, a famous Jesuit in Valladolid in Spain, Anno Dom. 1607. who married a Spanish Lady there, alleging many Proofs out of Scriptures and Fathers, that Priests and Jesuits might have wives as well as other men : The story whereof is recorded at large by Louis Owen ; in his Speculum Jesuit cum, London 1629. p. 5, 6, 7, 8. who adds; that if diligent inquisition were made, and the t • uth known, there would be some English Ladies and Gentlewomen found to be married unto Jesuits and a very many that have had Bastards by them, especially such as have any good estates or portions, whereof they convey many into Flanders, Brabant, and other Countries to be Iesuitesses. There being (then) in Liege, a sumptuous College built by the English Jesuits; and hard by that two houses of English Iesuitesses, &c.

The 3. thing observable in these Faculties, is, That they make present great necessity and danger ( Num. 3, 4, 5, 7, 10.) the ground of all the precedent, and other dispensations and powers granted to this P • jest, (and by consequence to all others lurking amongst us) against their own Councils, Popes Decretals, Canons, Missals, Pontificals, Ceremonials, Orders, Oaths; and not only a lawful warrant to violate them all, but to commute, release, d • spense with any Vowes, Covenants though sworn, and absolve Oaths themselves. And let those, who of late, and present times have imitated, equallized, out-acted them herein, and justified these their practices, in public printed Papers, Pamphlets, upon the self-same grounds, or present great necessity and danger, now sadly consider whose Disciples they are, and who have been their Tutors herein.

The 4. remarkable thing from num. 14, 15. is this,

And by the Latin Prayer therein it is most apparent, They have their private houses in England, and other our Dominions, whereunto all the Friers of this Order within certain precincts, resort at certain times, especially on Fridays (or Sa • urdays ) every week, and use the special prayers and Litanies herein prescribed, privately amongst themselves, For the preservation and advancement of their Order, House, all their Friers, &c.

The 5. thing of Note therein is, That before the principal Mass they are always enjoined to recite the Lauritan Litany (some late one of that name) for the conversion of the Country unto Rome, and Popery, here precisely required in positive terms, to which all these other faculties and their endeavors tend.

The 6. extraordinary in it, is; The inserting of most of the Ceremonies these Friers are uniformly to observe in their Masses, into this instrument, taken out of the Roman Missal, Pontifical, Ceremonial : & Missal • parvum pro Sacerdotibus in Anglia itinerantibus, printed in Quarto, Anno 1623: specially inserted after • hese Faculties in this instrument (as I conjecture) because they cannot now conveniently carry any Missals, Brevtaries about them, for fear of being detected by them, as the 5. Facultie resolves in direct terms. Amongst these Ceremonies 3 are observable, which our Popish Prelates much practiced, pressed of late, and some yet observe, and begin to revive amongst us. And that is standing up at Gloria Patri: Bowing (to wit) at the naming of Jesus, couched in the, &c. relating to it, and clearly prescribed in Missal & Ceremoniale Romana, &c. And standing up at the Gospel read.

The 7. observable is this, that however these disguised Friers seem outwardly to comply with the late and present Government and Governors to effect their own pernicious designs; yet they do not pray for them, nor their New Republic, though instrumental in the New modelling of it : being here directly prescribed this ordinary form of prayer, wherein they prefer themselves and their Order before the King and Realm (another remarkable) Aedifica & custodi nos & Ordinem nostrum, Regem, Regnum, &c.

The 8. that in the prayers here specified, there is not one syllable of Prayers to Sts. expressed, and all merits of their own, and Justification by works disclaimed, and relying upon the infinite Goodness, Mercies and Merits of Jesus Christ, and his precious blood and passion for the pardon of all sins, insisted on in the English pray • r ; Yet in the self-same prayer, there is an offer of their lives, words and works, in satisfaction for their sins, (as if Christ's merits, blood, passion, were not sufficient) and a particular Manuscript Treaty in Latin, found with these faculties about him, pleads for Merits and Justification by works, against justification by Faith alone : yea prayer to Saints is tacitly prescribed, Faculty 5. In the use of the Rosary of blessed Mary the Virgin, and other Prayers, and in the use of his Beads found with him.

The 9. That these Faculties and Instrument, prescribe Confession, Absolution, An Act of contrition and penance, as well as Masses, Altars, and Popish Ceremonies, where they may be conveniently used, without danger of discovery.

The 10. observable is, That these Faculties proclaim all Protestants to be Heretics sundry times, and excommunicate them as such. Yet they dispence with this Priest, num. 7. To say Mass before Heretics, and other excommunicate persons; so as no Minister which is an Heretic be there (for fear perchance he should detect him for a Priest, notwithstanding the omission of most of his Mass Ceremonies here dispensed with) which I desire Dr. Drake to take special notice of; who pleads for the admission not only of scandalous, but actually excommunicate persons to be Auditors, and Spectators of the celebration of the Lord's Supper, when administered, but in no case to be actual receivers of it ; as these Heretics and excommunicated persons are mere Auditors and Spectators, but not receivers of the Sacrament in these their Popish Masses. And thus much for this Instrument and those faculties, and the person to whom they were granted; worthy special consideration, which I shall close up with this Observation. That the Pope about the year 1637 made choice of 20 Capucins to send abroad with entraordinary Authority to preach and hear Confessions in places he should deem most necessary, and thereupon gives charge to their Provincial, with mature advice, with the chief of the Fathers of the Province to elect fit persons for this special service, which was then done. Amongst these one Clovet a Frenchman, (usually styled Pere Bastle ) was elected, and sent forth as the Popes Missionary (the eminentest of all the rest for piety and learning) who had 13 extraordinary Privileges and Faculties conferred on him by the Pope, confirmed by his Bull ; which he soon after turning Protestant, printed at large in French in his Declaration, showing the reasons he had to separate himself from the Church of Rome, and to join himself to the Reformed, A Sedane 1639. (whiles I was prisoner in Jersey, where I met with this excellent acute Declaration ) chap. 17. p. 116, 117. The 7 first of his faculties there, are the very same in substance, if not in terminis, with the 1, 2, 3, 7, 9, and 10. Faculties in this Instrument, as I find by comparing them together. Whereupon I conclude, that this Conry is such an extraordinary Missionary of the Pope, and hath these unusual Faculties granted to him originally by the Popes special Bull, as Pere Basil had then, being one of the self-same Order.

I shall only give you a brief account of what other Papers were found about this Maurice Conry, with his Faculties, and conclude this discovery.

1. There were several Latin small Treatises found with him, concerning Original sin, Justification, &c. concurring exactly with the Quakers new Franciscan Tenets : And it would be worth inquiry, whether he hath not been a Speaker amongst them, in some place or other, during his near 3 years abode in England ; as well as others of his Order have been?

2. There were sundry Physical receipts, and Chirurgical Medicines found about him, most worn and used, with receipts to drive away, catch and kill Rats, Lice, and other Vermin ; which makes me conjecture he professed himself a Physician in some places, a Surgeon in others, a Rat-catcher in a third ; since his pretended employment as a Captain, and Soldier, to raise men for the King of Spain, were out of date, by a breach with Spain ; as one Iervis a Priest, haunting our Quarters, hath a long time passed under the disguise of a Watchmender, and Physician.

There were three or 4 Passe-ports and safe conducts granted to him under hand and Seal by the King of Spain's Officers.

4. There was this Passe-port in English amongst the rest, under hand and Seal, dated two months space before these extraordinary Faculties granted to him, which probably might be a great motive of the Popes and his Provincials granting him, and his soliciting for, and receiving such ample Faculties, with so many new-coined dispensations to conceal him from detection.

Conry being examined how he obtained this Passe ? answered, that An Irish Footmaen of the Lord Protectors obtained it for him, from his Master.

5. There was a Letter of a late date from one of his Irish Footmen (belike he who procured this Passeport) directed to another Irish Foot-man of his Sons, Henry Cromwell, in Dublin in Ireland ; specially recommending this Conry to him, as his endeared Friend, to do him all the Favors in his power, which he should interpret as done to himself ; with other Letters of like recommendation in his Favor to some Military Officers in Ireland from some others in England. It is very observable, that the Irish Capucins, and Franciscans, are some of the best and nimblest Footmen in the world, trotting on foot day and night from Ireland and England to Rome, Spain, France, and other foreign parts, and back again and from one part of Ireland and England to another, with greatest celerity, under the disguised habits of Soldiers, Merchants; Footmen, with private Messages, Missives, Letters, upon all occasions, especially immediately before, during, and since the late Irish wars. And therefore it may be justly suspected, that some of them are become principal Footmen to the greatest persons at Whitehall and Dublin ; the procuring of this Passport by such Irish Footmen, and these their Letters, giving great suspicion, that this Conry and they are of the same Fraternity ; which it concerns others whom they serve now strictly to examine upon this Discovery, for their own discharge and safety, as well as our Religious, and Nations.

It is to be justly feared, that many such Passeports and Protections (so much condemned in the late King ) have been surreptitiously procured by such disguised Irish Footmen and Soldiers, for other Friers, Priests, Jesuits ; And so much the rather, because when I was a Prisoner at the Kings head in January 1648. under the Army-Officers, (who forcibly seized me, and above 40 other Members of the Commons house, as we went to discharge our duties in it to God, our Sovereign, Country, and those for whom we served ) some Friends of mine in London, being then Convented before the General Council of Officers of the Army at Whitehall (as they then styled themselves) for saying there were divers Priests and Jesuits in the Army, the chief contrivers of the designs and changes then acted ; and there justifying the same ; thereupon procured a Warrant from Sir Thomas Fairfax then General, to seise such Jesuits and Priests as they found in the Armies Quarters, as well Soldiers as others ; whereby they presently apprehend two Jesuits, and put them in ward that night; who (as they then and since informed me upon their credits, being honest, godly, conscientious persons) produced two Protections under the self-same hand that granted this Passe ; which they then saw, and complained of; And were thereupon answered, that they were granted by misinformation and surprise: however those Jesuits got themselves released the next day; whereupon they thought it bootless and dangerous for them to seise anymore of them (having discovered many they knew to be such) and so their good in • entions were frustrated, and the others sad designs carried on, under which we yet shake and languish in a most unsettled and divided condition.

Upon which considerations and presidents, I can give no better advice to all our swaying Grandees of all sorts now, than I did then in print in my Memento upon that occasion; to tender the Oath of Abjuration to all Officers, Commanders, Soldiers, Mariners, and persons desiring Passeports or Protections, that are not of known Integrity in our Religion, and frequent not the public Ordinances of God in our Parochial Congregations ; which will detect for the present, and prevent for the future, the creeping in, the wandering abroad of such dangerous Romish vermin, and Spanish Factors, as this Conry and his Confederates; in whose Detection I have been more large; because of the Novelty of some of his Dispensations and Faculties, (which I never met with before in any printed Books, or Popish Instruments I have perused) and because it may give light to others, to make the like or greater discoveries of their persons, practices, in this and future ages.

It is very strange and grievous to all true Zealous Protestants, that this extraordinary disguised Missionary of the Pope, should procure such Letters of recommendation, Passe-ports, Protections under hand and seal; and that the Antichristian Infidel Jews themselves should be specially invited to come in and reside amongst us, and find many Grand Court-Patrons publicly to plead for their free re-admission, against former Parliamentary and Regal Edicts for their perpetual Exile, in these times of Reformation: and yet that all Protestant Ministers of our own Nation, adhering to the late King, (though never so orthodox, learned, pious, painful, peaceable ) should at the self-same time, by a public printed Declaration, Nov. 24. 1655. and special Instructions in writing to our New Bashaes, without any hearing, impeachment, conviction of any new Crimes, after sundry years Liberty to preach, and that some call an Act of Oblivion (only for this their old pardoned Delinquency ) be all at one instant specially prohibited, from and after the 1. day of December last, TO PREACH in any public place, or private Meeting of any other persons, than those of their own Family: or to ADMINISTER BAPTISM, or THE LORD'S SUPPER, or TO MARY, or KEEP ANY SCHOOL public or private : or so much as to be kept as CHAPLAINS or SCHOOLMASTERS in any formerly sequestered persons Houses (when utterly ejected out of their own Houses, Benefices, Schools, Colleges by this New Edict:) and to be punished as Rogues or Vagrants (if they wander abroad, when thus enforced to beg their bread;) And that every such person offending in any of the premises (their very preaching, teaching, administering Baptism, the Lord's Supper, or marrying, being now become capital unpardonable Offences) shall be proceeded against and imprisoned 3. months for his first, 6. months for his 2 d. and banished his Native Country for his 3 d. Offence: Which uncharitable, unchristian, unevangelical restraints are still continued upon many of them (and more particularly on Dr. Reeves our eminent learned Lecturer of Lincolns Inn ) notwithstanding the earnest frequent solicitations of devout and learned Archbishop Usher, (to the shortening of his days through grief, as some conceive) the frequent, joint, and several Petitions, Addresses of these Ministers themselves and their Friends, the timely Petition of the whole Society of Lincolns Inn, and Mediations of all the Grand Officers of Justice, State, of the Society, for their Lecturers liberty to preach ; to the great rejoicing of our Popish Adversaries; to the great grief, prejudice, discontentment of their Auditors; the undermining of our Protestant Religion, dishonor of our Church, Nation; the ruin of some hundreds of those Protestant Ministers and their Families formerly breaking unto us the bread of life, who now want daily bread to feed them: when as disguised Popish Emissaries, Jesuits, Priests, Friers, Quakers, Dippers, Heretics and Blasphemers of all sorts, have Free liberty, and Protection to preach, teach, dip, re-baptize, administer the Sacrament, meet together and do what they list in public and private Conventicles, without the least restraint. And is this to defend, propagate, (or not rather avowedly to supplant, tread down) the Protestant Religion, we covenanted and took up arms formerly to maintain ; thus to smite, silence, starve, ruin so many orthodox Protestant Shepherds, Pastors at one blow; and to threaten inexorable Imprisonments, yea banishments to them, if they but once presume to teach, preach, or administer Sacraments ( according to their obliged duty, and Christ's own Injunction ) in public or private, for the people's edification, or their own or families supportation? When thousands of Romish Wolves, Heretics, Sectaries of all sorts are so busy in all parts, to seduce, devour their flocks, now left like Sheep without a Shepherd in many places? The Lord give those whom it most concerns, and the whole Nation, eyes timely to discern, and hearts to bewail, reform this Soul-devouring barbarous cruelty. And let those who have been instrumental Contrivers of, or Actors in it, consider and remember, Mat. 7.2. With what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again: and James 2.13. For he shall have judgment without Mercy, that hath shown no mercy ; but this extremity of cruelty even to the Minsters of Christ himself, and all those they deem their Enemies, is contrary to the express precepts of Christ himself, Mat. 5.44, 45. Rom. 12, 20, 21.

It is very remarkable, that Dr. William Peirce late Bishop of Bath and Wells, who in the ruff of his Episcopal Power and Pride, presuming on his great Court-friends, suppressed all Lectures and Lecturers, both in Market towns and elsewhere, glorying in this his impious Tyranny; and thanking God, that he had not a Lecture left in his Diocese. And when he absolved Mr. Devenish Minister of Bridgewater, (whom he suspended ab officio & beneficio, only for preaching a Lecture in his own Parish Church on the Market day, which had continued above 50 years without interruption) used this speech unto him, intimating, that preaching a Lecture was as heinous a crime as committing adultery: Go thy way, sin no more, (in preaching a Lecture) lest a worse thing happen to thee: was by God's just retaliating judgment soon after, quite stripped of his Episcopal Power and Revenues upon his Impeachment in Parliament, committed Prisoner to the Tower, sequestered, and now reduced to such extremity, that in November last, he came to an honorable Knight of mine acquaintance in Westminster, complaining to him, he had not bread for him and his to put in their mouths ; entreating his favor to procure any Lecturers or Curates place for him, though never so mean (which he by all the Friends he had could nowhere obtain) to keep him from starving. Who thereupon minded him of these his former Speeches, and cruelty towards other Lecturers and Ministers, whom he reduced to extreme poverty ; wishing him, to take special notice how God had justly requited him in his own kind, so as himself would now turn Lecturer, or the meanest Curate under others, in his old age, to get but a mere subsistence, and yet none would entertain him, as himself confessed, in any place. So as the judgment threatened against Eli his posterity, 1 Sam. 2.36. (And it shall come to pass, that everyone that is left in thine House, shall come and crouch to him for a piece of silver, and a morsel of bread, and shall say; Put me I pray thee into somewhat about the Priesthood, that I may eat a piece of bread) was now actually fallen on this great Prelate. And let others now greater than he in his highest condition, consider it, though never so well fenced with Guards and armed Forces by Land or Sea, lest God reduce them and theirs to the like extremities, as they have reduced these Ministers of Christ, with sundry others: and that upon the serious consideration of this memorable History, recorded in Aelian concerning Dionysius the younger, in these very words. Dionysius junior, imperium habebat optime constitutum, munitumque hoc modo. Naves possidebat non pauciores quadringentis; hexeres et quinqueremes. Pedestres copias ad centum millia hominum, equitum novem millia. Civitas vero Syracusanorum maximis portubus erat instructa et moenibus altissimis circundata, atque in promptu habebat omnem apparatum bellicum ad alias Naves quingentas. Reconditum etiam habebat frumentum ad centum medimnorum myriades; et armamentarium scutis, gladiis, hastis, tibialibus innumeris, thoracibus & catapultis plenum refertum{que} catapulta autem inventum fuit ipsius Dionysii. Praeterea sociis infinitis vigebat. His rebus confidens Dionysius, ADAMANTE FIRMATUM IMPERIUM OBTINERE SE PUTABAT. Sed ipse primum fratres suos morte affecit. Vidit etiam filios suos crudelissime mactari, et virgineum pudorem filiabus eripi, atque deinde nudas trucidari. Breviter, nemo ex ejus propagine sepulturam justam adeptus est. Nam alii vim combusti sunt, alii dissecti, & in mare projecti sunt. Id adeo evenit ei, cum Dion, filius Hippa • ini, imperium invasisset. Ipse vero IN EXTREMA PAUPERTATE senex mortuus est. Theopompus dicit eum nimiae meri potationis vitio ejus oculos laborasse, ita ut caecutiret, et sedisse in tonstrinis, risumque scurriliter hominibus commovisse, atque in media Greece turpiter & praeter decorum versatum miserrimam vitam traduxisse. Ita non leve documentum extitit mortalibus, ad amplectendam temperantiam et morum honestatem, Dionysii ex tantis opibus in tam miserum statum, rerum vicissitudo. Pulcherrime a Diis immortalibus comparatum est, ut nullam Tyrannidem usque ad tertiam generationem propagent, sed aut confestim Tyrannos tanquam proceras piceas perdant et extirpent; aut liberos eorum viribus denudent ac spolient. If God deal thus with Heathen, will he not deal more severely with Christian Tyrants, and underminers of his Gospel, who condemn others for that wherein they now exceed them. Rom. 2.1, 2, 3?

And here (having done with my Discoveries) I cannot but seriously lament, to consider, that as many of the late over-zealous New Modellers of our State, to accomplish their own self-ends, have (contrary to all their former Protestant Principles, Oaths▪ Protestations, Covenants, Remonstrances, Commissions, Trusts, Obligations) ignorantly, or wittingly embraced, pursued, justified, imitated, practiced, if not out-acted the very worst and most dangerous, seditious, treacherous, Antimonarchical positions, practices, politics of Antichristian Popes, and Machiavilian Jesuits. So divers overrigid Presbyterian, independent Ministers, and Reformers of our Church, out of a preposterous zeal and scrupulosity, have blindly, rashly, or unadvisedly taken up, maintained, practiced the erroneous Tenets, and exorbitant Practices of Popes, Romish Priests, Prelates, Jesuits, against the very Doctrine, Institution, usage, precepts of Christ himself, the Primitive Fathers, Church, Christians, in discontinuing the frequent administration of the holy Communion to their people, and secluding all or most of their Parishioners from it sundry months, nay years together, by their own new Papal Authority, without any lawful cause, hearing, trial, or excommunication, judicially denounced against them • or any scandalous sins, whereof they are duly convicted, when as they freely admit them to all other public Ordinances, without the least suspension from them; instead of inviting, exhorting, compelling them ( according to their duties ) to the frequent participation of this Soul-converting, heart-refreshing, Grace-communicating heavenly Supper, wherein the remembrance, fruits, benefits of our Savior's passion are most lively represented to their senses, and applied to their Souls: which Anti-Christian, Sacrilegious, new kind of Reformation (to advance their own interests, Power, no • Christ's Kingdom, Glory,) is principally founded on these ensuing erroneous Popish Principles, all bottomed on and flowing from that monstrous absurdity of Transubstantiation, and Christ's corporal presence in this Sacrament, which all Protesta • ts abominate, refute, renounce.

1. That Christ, and God himself, are more really, immediately present, and conversed with by Christians in the Lord's Supper, than in any other public holy Ordinance whatsoever ; asser • ed generally by all Popish Councils, Schoolmen, Jesuits, Canonists, Casuists in their Decrees, Mass-books, Offices, Manuals, Treatises, Controversies touching the Eucharist, Sacraments, Mass, and Transubstantiation: and more particularly by Mr. Harding against Bishop Jewel ; who refutes it in the Name of the Church of England: Yet now professedly avowed of late in A Brotherly and Friendly Censure of my 4. Quaeres, p. 8. in Dr. Drake his Anti-Queries, and B • undary to the Holy Mount, and sundry others, as their chief ground of keeping, suspending, all those they deem unworthy from the Sacrament of the Lord's Supper alone, but from no other part of God's worship. This opinion first sprung from Popish Transubstantiation ; which as it introduced Adoration of, prostration, kneeling, bowing to, towards, before the consecrated Elements, Altars, and railing in Altars in the Church of Rome : so it lately brought into our Cathedrals and Parish Churches, prostration, kneeling, bowing to, and before the Sacramental Elements, and railing in of Altars, Lord's Tables at the East end of our Quires, in imitation of the Romanists, by our Popish Prelates and Priests ; Witness Archbishop Lauds own words, in his Speech in Star-chamber, An. 1637. p. 47. The Altar is the greatest place of God's residence upon earth; I say, the greatest; yea, greater than the Pulpit. For there tis, Hoc est Corpus meum, This is my Body; But in the Pulpit, it is at most, but Hoc est Verbum meum, this is my Word. And a greater Reverence ( no doubt ) is due to the Body, than • o the Word of the Lord. And so in relation answerably to the Throne where his Body is usually present, than to the Seat, where his Word useth to be proclaimed. • hich Popish dotage of his, seconded by Dr. Pocklington, Dr. Heylin, Dr. Laurence, Edmund Reeve, Shelford, and other Popish Innovators, I have elsewhere at large refuted.

2. That the Lord's Supper is more holy, dreadful, excellent, venerable, and more dangerous, damnable to such who unworthily approach unto it, than any other Sacrament or divine Ordinance whatsoever: And therefore necessarily requires a greater measure, degree, and another manner of worthiness, fitness, preparation, qualification, self-examination, confession of sins, faith, repentance, Grace, Holiness in those who are to be admitted to receive it, than Baptism, Prayer, hearing, reading of the Word, thanksgiving, fasting, or any other part of God's public worship ; to which they (and our rigidest Presbyterians) freely admit all thei • Parishioners, without any trial, or transcendent worthiness, fitness, or preparation. Hence Popish Councils, Writers, style the Lord's Supper, Excellentissimum Sacramentum: quia continet in se, actorem totius Gratiae et Sanctificationis Dominum nostrum Jesum Christum: et verum Christi Corpus, et sanguinem. And thence infer. Excellentia hujus Sacramenti requirit dignum mysterium; et ideo volens recipere vel conficere tantum Sacramentum, debet se praeparare, per Contritionem, et veram Confessionem peccatorum suorum, ac puram devotionem. Statuimus quod nullus deinceps ad Eucharistiae Sacramentum teneatur aliquem admittere, nisi prius illum audierit in Confessione, aut prius sibi fide facta, quod more fidelium poenitentiae reciperit Sacramentum. Nemo sine specially Contritione, Confessione, et Satisfactoriis operibus digne praemunitus, ad Eucharistiam sumendam accedat. Moneantur conjugari non ni • praeparata aliquot dierum continentia ad Eucharist • sumpsionem accedere, &c. Which very Popish Doctrine and Consequence of an extraordinary transcendent degree of worthiness, preparation, &c. are professedly asserted by the Authors of the Antidote to, and Brotherly friendly censure of my four Questions ; Dr. Drake in his Anti-queries, boundary; Mr. Collins in his Juridical Suspension, and others.

3. Upon these precedent false Principles, and the extraordinary danger of unworthy receiving, the Popish Priests and Prelates infer That they are bound to admit none to the Lord's Supper, but such whom they upon a precedent private examination and Confession of their sins to themselves, or such as they appoint, shall absolve and deem worthy, and prepared to receive it. And their Councils Decree.

And upon the self-same grounds as the Church of Saxony in the beginning of Reformation, admitted none to the Communion, unless they were first examined, heard, tried, and absolved of the Pastor and his fellow-Ministers : Complying herein over-much with the Papists; So now Mr. Rutherford, Dr. Drake, Mr. Collins, and other over-rig • d Presbyterians assert;

4.

Which lesser Excommunication, was first introduced by Popish Councils, Canonists, Casuists, only for lesser mortal sins, and conversing with pe • sons lying under the censure of the greater Excommunication ; And is now most eagerly asserted by Mr. Rutherford, Mr. Gillespie, Dr. Drake, Mr. Collins, The Ministers of Zion College, and others as committed to Chu • ch-Officers and Presbyteries by the will and testament of Jesus Christ ; though no ways warranted, but contradicted by all the Scripture test • monies they produce to warrant it, and by the practices of the Primitive Church, as I have proved at large in former publications. The only memorable particular example recorded in ancient Ecclesiastical Histories, of a public excommunication denounced by a Bishop for a scandalous crime (especially against his Sovereign) is that of St. Ambrose, Bishop of Milan, against the Emperor Theodosius the first, thus recorded by Theodoret, and others. The Inhabitants of Thessalonica (a rich, populous City in Macedonia ) in a popular tumult slow their Judges and all who took part with Theodosius in the Government : Wherewith he being highly incensed, so far exceeded the bounds of justice and reason in the punishment thereof, that he caused his Soldiers, without sea • ching out the Malefactors, to slay prom • scuously in a rage no less than 7000 of the Citizens; putting no difference betwixt the guilty and innocent. After this bloody execution, at the Emperors next coming to the Church of Milan to pray, and do his devotions, as of custom he used, St. Ambrose stepping to the Church-door, as he was about to enter into the Church, with much boldness prohibiting him to enter, used this speech unto him. With what Eyes therefore wilt thou behold the house of this Common Lord, and with what feet wilt thou tread on his holy pavements? Wilt thou reach those hands, dropping yet with the blood of Innocents to receive the most sacred body of the Lord? Wilt thou put that precious blood of his to thy mouth, which in a rage hast spilled so much Christian blood? All which the Emperor hearing with great patience, returned presently to his Palace, without entering the Church, obeying the excommunication, and there continued above 8 months space, without coming anymore into the Church, or putting on his Emperial Robes. After which, upon his earnest request and public repentance for this crime, and his enacting this Law by St. Ambrose his advise, by way of penance (as some write) he being absolved from his excommunication, From which History it is apparent,

1. That Excommunicate persons in that age, were not suspended only from the Lord's Supper, but secluded from entering into the Church itself, and from all public divine Ordinances used in it, as well as from the Lord's Table, and from 〈◊〉 Christian Communion. Hence sundry Councils since, with Gratian, and all Popish Canonists resolve and decree, Major Excommunicatio Separat ab ingressu Ecclesiae, à Sacramentis, et à Communione fidelium. Excommunicatus non potest interesse Divi • is Officiis, aut cum aliis orare in Ecclesia; Nec debet extra ita prope stare quod audiat. And if any such excommunicate person come into the Church, he is presently to be thrust out of it, and the Priest must give over his begun Mass, Prayers, Preaching, and not proceed therein, till • e depart the Church: Neither may any Christian wittingly eat, drink, confer, or trade with such a one, under pain of Excommunication: Yea our own Statute of 5 E. 6. ch. 4. against such as fight and strike in the Church, Enacts That such an Offender shall be excommunicate, an • be excluded from the fellowship and company of Christ's Congregation: This Excommunication our Laws, Lawbooks take notice of, which likewise disables men to sue in any Civil Court of Justice, if pleaded in bar against them under Seal.

In brief: the 33 Article of the Church of England, ratified by the Statute of 13 Eliz. c. 13. and Subscriptions of all our Ministers, Defines Excommunication to be a cutting off from the Unity of the Church, and whole multitude of the faithful, who ought to avoid an excommunicate person as an Heathen and a Publican, until he be openly reconciled by Penance, and received into the Church, by a Judge that hath Authority thereunto. And the Confessions of Bohemia, c. 8.14. Of Helvetia, c. 16. Of the French Churches, c. 32, 33. Describe Excommunication to be, a removal of wicked, scandalous, obstinate Sinners from the Holy Fellowship of Believers, a throwing them out from the Church, and delivering them to Satan by Ecclesiastical punishment. And absolution of such upon repentance, to be, A taking them again into the Church, to the Communion of Saints and Sacraments. Therefore the New-found Suspension and Excommunication of scandalous persons only from the Sacrament of the Lord's Supper, without seclusion from the Church and other Ordinances, now so much contested for, is but a mere Popish Innovation, not warranted by Scripture, Antiquity, our own Statutes, Articles, or other Protestant Churches Confessions.

2. That in that age all Church-members freely admitted to the public prayers of the Church, and not thus actually excommunicated from all Ordinances and the Church itself, were freely admitted to the Lord's Supper, and all excommunicated persons too, upon their absolution.

3. That the Lord's Supper in that age was usually received by all Church-members, when ever they publicly assembled to pray or hear God's word: and no other, no greater worthiness, holiness, qualification, preparation, or self-examination required for Christians free admission to the Communion, than to other public duties, which it did then daily accompany.

This president of St. Ambrose his excommunicating this godly Emperor Theodosius, and keeping him above 8 Moneths space from the Church and all public Ordinances; only for his over-rash execution of Justice upon his rebellious mutinous subjects, upon so great a provocation, notwithstanding his present humiliation and sorrow for it upon the first reprehension, and that without any precedent, private or public admonition; as is no ways waranted by any precept or president in God's word, nor parallel example in the Primitive Church, and censured by sober Protestants, as over-harsh, indiscreet, rash, and too Pon • sical ; yea such, as might have then produced a dangerous Schism in the Church, to the great prejudice of Religion, had not this godly Emperor been more humbly patient, prudent than St. Ambrose ; So it hath in later ages been much abused, and insisted on by Antichristian Trayterous Popes, Popish Prelates, Jesuits, Priest to justify their many illegal, unchristian, unrighteous Excommunications of Christian Emperors, Kings, Princes; their deposing them from their Empires, Crowns, Kingdoms▪ their absolving their subjects from their allegiance to them, and taking up arms against them, to the great disturbance of most Christian Empires, Realms, States, Churches. Therefore it can be no justification or proof at all for any of our Protestant Ministers willfully to ab •• ain from the celebration of the Lord's Supper, and seclude excommunicate all their Parishioners from it, not only 8. whole Moneths, but almost so many years together upon the forementioned Popish principles ▪ or any other ground; especially not being all actually excommunicated or secluded from the Church and all other public ordinances as he was, but freely admitted by them to the Church, and all other public Ordinances but the holy Communion, which he was not. The s • d effects whereof, instead of making their people more worthy, more prepared to receive this Sacrament, and more regardful of it, I have elsewhere touched and shall more largely insist on in its due place. Only here I shall desire our Ministers to observe, what two Popish French Councils heretofore have noted, • ouching the debarring particular persons only from the Lord's Sapper for a years space or two, by virtue of actual Excommunications judicially denounced against them, and the dangerous effects it hath produced, instead of working any reformation in them or others. Quia nonnulli Excommunicationum Sententias, et quod detestabilius est, Dominici corporis Sacramentum contemnentes 〈◊〉 temporibus in Sen • entus morantur De participatione Dominici corporis non curantes, &c. Quonian multos reperimus in • urato animo claves sanctae matris Ecclesiae vilipendentes excommunicationis se • temi • im diutius sustinere, Corpus Christi in Ecclesia in Biennio vel Triennio non suscipere, vel etiam non conf •• eri. Praecipimus omnibus et singulus Rectoribus, &c. ut in tal • bus salubre Consilium apponatur. If these their judicial excommunications of particular persons, instead of reforming their lives, made many of them only to contemn the censures of the Church, and the very Sacrament of the Lord's body, which is more detestable ; and not to care to receive it in two or three years space ; which they reputed a horrid mischief fit to be redressed by wholesome Counsel: Then certainly our Ministers Antichristian, undiscreet, willful keeping back, excommunicating of whole Churches, Parishes, Cities, from the Sacrament two or three years space together, or more, without any actual excommunication legally denounced against them for any scandalous sins, must ne • ds b • a more detestable Crime, and make the generality of the people not only to neglect, contemn their Authority, Ministry, Church-censures; but even the Sacrament of the Lord's Supper in self, yea totally to withdraw themselves from it, and all other public Ordinances, yea from our Churches too, as many thousands of them have done of late years, since debarred from this Sacrament, under pretext of making them more fit and worthy to receive i • ere admitted to it. It is an ancient proverbial experimental truth in most other things and Christian duties, and so in this;

Those Parishioners whom our Ministers deemed unfit, unworthy to receive this Sacrament the first year they withheld it from them; they find more profane, unfit, neglectful to receive it the next year, yea much more the third and fourth year, than the second; Upon which account they have wholly cast this Sacrament aside for sundry years; and must do so till Doomsday, against Christ's own command, their Ministerial office, and the Primitive Churches, Fathers practice in frequent administering the Communion to all their people. Let them therefore henceforth learn this politick, safe Lesson, even from their Popish Tutors ; who debating these Questions, Utrum Presbyter peccet mortaliter dando Eucharistiam ei quem scit in peccato mortali constitutum? And, Nunquid esset minus malum dare tali Hostiam non consecratam, vel non consecrare, quam Eucharistiam tali dare? Resolve negatively, with some distinctions, as to the first; and to the last without any distinction, thus. Resp: Quod Non: Ideo dicitur, prorsus quidem falsa remedia sunt absicienda, quae veris et manifestis periculis sunt graviora : as this debarring the people from the Sacrament for so long a space hath experimentally proved; occasioning many more grievous sins, mischiefs, than it hath prevented: being a remedy far worse, and more dangerous than the diseases it should cure. Wherefore since St. Aug. r •• olve • ; Ne Catholicis quidem Episcopis consentiendum est sicubi fo te f • lluntuc, et contra canonicas Scripturas all • q id setiant: And Pope Pius the 2d. concludes, Re • stendum est quibuscunque in faciem, sive Paulus, sive •••• us si, qui ad Veritatem non ambulat Evangelii : with whom Bishop Jewel concur. I hope none of our Ministers guilty of this Crime, can or will be offended with me for his my plain dealing with them. And I shall entreat all such indiscreet over-rigid Ministers seriously to consider, the Popish Principles forementioned whereon thi • their false remedy is founded▪ with the bi • ter fruits it hath produced: And seeing it is an unquestionable sin in themselves not to administer or •• ke; an • in their people, not to receive the Sacraments many months, nay years together, (as well as not to pray, preach, read, hear, sing Psalms, and praise God for his mercies, nor neglect baptism:) let them now at last repent, reform without delay, and no longer excuse, much less defend this Sacrilegious unchristian sin, since Primasius, and Bishop Jewel resolve; Nemo periculosius peccat, quam qui peccata defend • t ▪ And St. Paul himself determines, tha • there damnation is just, who do evil (yea so great an evil as this▪ to rob whole parishes of the Lord's own Supper, Table, Cup, Body, Blood for divers years) that good may come of it: much more if they persevere imp • nitently therein, after all admonitions to the contrary. The Emperor Domitian intending a Reformation of the Empire, which afore his time, Tiberius, Caligula, Nero, and other wicked Emperors had spoiled and defaced, asked Apollonius Tyanaeus, a Philosopher, What order were best to be taken therein? Who made him answer; Sir, You must do as the Musician bad his Scholars do. How is that? said Domitian : Sir, quoth Apollonius, There was a cunning Musician, that set his Scholars to an ignorant and homely Minstrel to learn Music of him; but before he sent them out, he gave them this Lesson; Whatsoever ye see your Master do, see that ye avoid it; he is unlearned, and his Lessons and manner of singing naught; therefore see ye do the contrary. Even so may I say; Whatsoever we see that they have done, who were our late Masters before us, that have almost destroyed our Churches and Realms too, by their unskilfulness, erroneous Doctrines, Illegal Practices, Innovations, Oppressions, Schisms, tolerations of all Religions: &c. Let us now do the quite contrary, to repair, restore them to unity, tranquility, prosperity, safety. More particularly, set all our Ministers combine together henceforth duly and frequently to administer the holy Communion to their people (being the chief means, bond of Christian love and unity: yea Signum demonstrativum unitatis Ecclessae cui homines aggregantur per ipsam; as the School-men, Canonists, our own A • ticles, with foreign Protestant Churches resolve; a chief means of begetting, continuing, increasing, confirming grace and holiness of life: ) and likewise diligently to exhort, excite, persuade, compel their people to repair frequently, constantly, with due preparation, and self-examination to this heavenly banquet ; yea in no wise to neglect it when administered; and that in obedience to Christ's command, and upon this consideration of the Council of Bu • deaux, Ann. 1582. Quemadmodum corporibus, Sic & animis, sua sunt alimenta tribuenda; ne si multo tempore jejum, languidique permanserint, in laboriosa vitae humanae peregrinatione et vi • deficiant. Ideoque pane vitae quae de coelo descendit, nimirum sa ••• sancto Christi corpore, quod in Eucharistia continetur, Parochi populos sibi commissos pascere satagunt, et assiduis cohoriationibus ad hunc coelestem cibum invitent, &c. And if this will not prevail, let at least the consideration of this notable Canon of the Popish Council of Reims itself, Anno 1583. induce them thereunto. Cum nihil habeat Christiana religio Sacramento Eucharistia prastantius & augustius, nihilque ad sancte et inculpate vivendum efficatiu: ejusdem frequentissima participatione, dolemus tantam esse Christianorum hujus temporis incuriam, ut semel tantum in anno sumant tam salutaris Sacramenti substdia. Quare Paroe • i et qui ad divini 〈◊〉 pr •• trationem asciscuntur deinceps. de frequentis Communionis antiquo usu, ejusdem{que} miris fructibus et utilitate disserant, • t fidelibus persuadere • itantu • •• ra • mark •• nullum esse modum aptiorem et compendiosiorem, quo sopitis et extinctis Haeresibus, Ecclesiae Apostolicae facies nostro seculo redeat. Nos quoque fi • eles omnes hortamur, et per •• scera m • sericordiae D • i nostri obsecramus ut quam saepissime, saltem vero Diebus solennibus communicent, et quotiescunque postulaverit ingruens necessitas, quae vitam humanam • n discrimen et periculum adducat.

And seeing there is in Prayer, hearing, and all other sacred Duties as well as this, a like double danger; the one in neglecting, contemning them, which is the greater ; the other in the unworthy performing of them, which is the lesser sin ; let our Ministers in this case press both of them together on their people, and not the lesser danger only of unworthy receiving, without the greater peril of contemning or neglecting to receive the Sacrament, when publicly administered; according to the Decree of the Council of Cavailon under Charles the Great, An. 800. In perceptione Corporis & Sanguinis Domini magna discretio adhibenda est. Cavendum est enim ne si nimium in longum differatur, ad perniciem Animae pertineat; dicente Domino ; Nisi manducaveritis carnem filii hominis et biberitis ejus Sanguinem, non habebit is vitam in vobis. Si vero indiscrete accipiatur, timendum est illud, quod ait Apostolus : Qui manducat et • bibit indign, judicium sibi manducat et bibit. Iuxta ejusdem ergo Apostoli documentum, probare se debet homo; et sic d • pane illo manducare, et de calice bibere. And according to that Epistle of Theodulphus Aurelianensis Episcopus, Anno 835. ad Fatres et Compresbyteros suos Au • e • ianensis Parochiae Sacerdotes: who thus advised them. Admonendus est populus ut ad Sacrosanctum Sacramentum Corporis et Sanguinis Domini nequaquam indifferenter accedat, Nec ab hoc nimium abstineat: sed cum om • i diligentia eligat tempus, quando aliquandiu ab opere conjugali abstineat, et vitiis se purget, virtutibus exornet, elecmosynis et orationibus insistat; et sic adtantum Sacramentum accedat. Quia sicut periculosum est, impurum quemque ad tantum Sacramentum accedere. Ita etiam periculosum est ab hoc prolixo tempore abstinere: Salva ration illorum, qui Excommunicati, non quando eis libet, sed certis temporibus communicant, et religiosis quibuseunque Sancte viventibus, Qui pene omni die id faciunt. Singulis diebus Dominicis in Quadragesima, praeter hos qui Excomm • nicati sunt, Sacramenta Corporis et Sanguinis Christi sumenda sunt, et in Coena Domini, et in Parasc •• e, in vigilia Paschae, & in die Resurrectionis Domini penitus ab omnibus communicandum, • t ipsi dies Paschalis hebdomadae omnes aequali religione colendi sunt. The like advise of pressing the people to the frequent receiving of the Lord's Supper, yet with due preparation, and admonishing them withal of the danger of neglecting the Sacrament, as well as of the unworthy receiving it, is given by the Synod of Lingen, Anno 1404, and the Council of Burdeaux, Anno 1582. (As also by the Church of England in her Liturgy confirmed by Parliament:) And this Synod of Lingen withal resolves, That if any person for any great Offence or enormous sin be adjudged but not declared and published Excommunicate, if he come publicly to receive the Sacrament, his Parish Priest may then thus admonish him in secret: Amice, tu s • is quod fecistitale quid, propter quod tu es excommunicatus; caveas quid tu vis facere. Tu enim si accepis corpus Christi, sumes in tuam damnationem: Persuadeat sibi quod desistat à perceptione 〈◊〉 O • od si ill non vult desistere, tunc Sacerdos sibi ministret; quia in publicis negotiis sacerdos non debet illum excludere; sed in privatis non debet secum par ••• 〈◊〉 . Which I wish our Non-communicating Ministers to consider. The reason is, because he is still a Church-member, till actually denounced excommunicate • ; and so not to be actually secluded from any public Ordinance, to which he hath a just right, as a Church-member; even as every Member of a Kingdom or State, though guilty of any Capital crimes deserving death, out-lawry, disfranchisement, or banishment, enjoys the benefit of all the Laws, Liberties, Privileges of the Kingdom, State, whereof he is a Member, and cannot be justly debarred of them, • ill actually and judicially o • t-lawed, disfranchised, exiled, or condemned to death for his Offences, by the lawful Magistrate. I have lately published in print, what Legal Writs, Remedies, all injured Parishioners illegally debarred whole years together from this Sacrament, by a worse • han Papal Sacrilege and usurpation over them, may have, to compel their refractory Ministers to administer the Lord's Supper to them at accustomed seasons, according to our Laws, and the Articles, Rubrics of our Liturgy, confirmed by Parliaments ; To which I shall only add, That I am clear of Opinion, that Parishioners in such cases, may sue out a special Writ upon the Statutes of 1 E. 6. c. 1. & 1 Eliz. c. 2. De Sacramento Eucharistiae Parochianis deliberando ; Or, De Parochianis ad Eucharistiae Sacramentum admittendis ; By the self-same Justice, Law, Reason, Equity, as the Register, and our printed Law-books resolve; they may sue forth a Writ De Copia Libelli deliberanda, to the Bishop, Official, or Dean of the Arches, upon the Statute of 2 H. 5. c. 3. Commanding them to deliver to the parties prosecuted a Copy of the Libel without difficulty, where grantable by Law, when they refuse to do it, contrary to this Statute ; Or, a Writ, De admittendo idoneam personam ad Ecclesiam ; Or, De Cautione admittenda : Or, Quare Impedit praesentare: Or, Quare non admisit, to Bishops and other Ecclesiastical persons, where and when they refuse to adm • t their Clerks to those Benefices to which they present them; or to absolve them upon caution tendered to them, contrary to Law and their duties. Or Writs De Clamea admittenda in Itinere ; Or, De At ornato admittendo et recipiendo ; to Justices in Eyre, Sheriffs, and other Courts, when they refuse to admit their Claims, or Attorneys, contrary to Justice, Law, and the Statute of Merton, c. 10. The very Common Law of England gives every Landlord these several Writs, De Consuetudi • bus et Serviciis; De Secta ad Curiam; De Secta ad Molendinum, to compel their Tenants, to perform the accustomed Services, Sutes, and Duties which they owe unto them by their Tenures, though they concern only their Temporal Estates: And will it not by like Writs, Justice, Reason then, constrain our refractory Parsons, Vicars, Ministers to perform the accustomed Spiritual Duties, Services, and administer the Holy Communion to their Parishioners, at usual seasons, (as themselves and their Predecessors have constantly done heretofore time out of mind, and they are still obliged to do) which concern the very spiritual comfort and salvation of their Souls, and ought not to be denied or deferred to them any longer? Our Common Laws, Lawbooks, Statutes have provided these several special Writs, for the inviolable preservations of the Liberties, Privileges, Rights, preventing, redressing the injuries, and recovering the Tithes, Dues of Clergy-men, that they may the more freely, cheerfully discharge their Ministerial Duties, and diligently administer the Sacraments to their people. De Clerico infra Sacros Ordines constituto non eligendo in Officium Ballivi, Bedelli, &c. De Viris religiosis, quod non veniant ad visum Franciplegii. Quod Clerici non ponantur in Assisis. De Clerico per Statutum Mercatorium non capiendo. De Clerico capto per Statu • um Mercatorium deliberando. De Clerico convicto deliberando Ordinario. Quod personae Ecclesiasticae quieti sint de Theolonio. Quod Ecclesiasticae personae non amercien ur secundum Beneficium. De Decimis solvendis Parsonis et Vicariis Ecclesiarum pro possessionibus alienigenarum: All which we find in the Register, and our Printed Law-Books; Besides sundry Writs in Par. 10. H. 3. dors. 9. Claus. 12. H. 3. pars 1. dors. 7.3. Pat. 20. H. 3. m. 24. Claus. 20. H. 3. m. 3. and 19.10.15. Claus. 32. H. 3. dors. 15. and other Records, for the due payment of Tithes out of the Kings own Demeasn Lands, Mills, Parks, Forests, to those Ministers, Bishops, Abbots to whom they were due, or formerly granted. Claus. 18 H. 3. m. 5. A Writ to exempt Clergy-men from paying Toll and Customs for goods bought of, sold by them for the sustentation of themselves and their Families. And Claus. 39. E. 3. m. 8. A special Writ, Quod viri Ecclesiastici non contribuant pro clausura Villae de Coventry, there being a Commission issued to assess the Inhabitants to wall this City, towards which they would Tax the Clery. Therefore by the self-same Justice, Reason, Equity, our Common Laws will provide special Writs, and Remedies for the people, to enforce their Parochial Ministers, Vicars, by power of our Temporal Courts of Justice, to administer the Sacraments duly to them, according to their bounden duties, and render them this their Spiritual food at the Lord's Table; especially seeing they have now no legal remedy to enforce them to it, and punish them for neglect thereof in our exploded Ecclesiastical Courts, as they might do heretofore.

Trin. 17 Iacobi B. R. The Parishioners of Sutton Valence in the County of Sussex, according to their Custom chose two Churchwardens; the Bishops Official at the visitation refused one of them, and swore another Churchwarden in his place, which had been Churchwarden before 5 years together, and was very contentious, and a maintainer of Sutes before the Official. After much debate a Writ was awarded out of the Kings Bench by the judgment of the Court to the Official, to admit and swear the Churchwarden the Parishioners had elected, according to the President of 26 E. 3. where the Bish. of Exeter was commanded to confirm the Children, and send Crism to the Parishioners of St. Burian in Cornwall, which he denied them: And Fitzh: Nat. Brev. f. 200. where a Mandatory Writ issued to the Mayor of Oxford to enroll a demise ; and to the Ordinary to prove a Will, and to the Lord to hold a Court : as they are obliged to do by Law and Right. Mich. 22. Iacobi B. R. Mr. Noy moved the Court for a Mandatory Writ to the Ordinary, for the Parishioners of St. Thomas in London, to admit two Churchwardens which they had elected according to their ancient custom ; against which the Parson objected the Canon, that he was to elect one of them: which upon consideration of the precedent cases, was granted. The like Writ to admit Churchwardens chosen according to custom, was granted to the Parishioners of St. Magnes in London, Tr. 7 Caroli B. R. And to the Parishioners of St. Ethelboroughs London, Tr. 15 Caroli B. R. wherein the custom of electing Churchwardens by the Parishioners was adjudged a Good Custom in Law, which the Canons made in Convocation, Anno Dom. 1603. Canon 89. could not impeach or deprive them of being a temporal right and inheritance settled in them. The like President was in Pasc. 4 Caroli, B. R. rot. 420. & Tr. 7 Caroli, rot. 1391. Mr. Noy in the case of St. Thomas Parish, cited such a Writ to the Convocation House 21 E. 3. reciting, that they affirmed our Lawyers held a damnable opinion, because they would by Writs. De Cautione admittenda, compel Bishops and Ordinaries to grant absolutions to Excommunicate persons without amends, upon sufficient Caution tender • d, which sufficiency was issuable, and to be tried at the Common Law. Judge Whitlocke M. 22. Iacobi B. R. and Pasc. 2. Car. B. Regis, cited one Midlecotes case adjudged in the Kings Bench to this effect. A Constable was elected and sworn in a Court Leet; the Justices of Peace at the Sessions refused him, and elected and swore another. Wher • upon the Lord of the Leet sued out a Writ of Restitution to the Justices of Peace, to allow of and restore the Constable chosen in the Leet, being the Lord's inheritance: So if a Town-Clerk, Alderman, Burgess, Recorder, or Mayor of a Town, be unjustly kept out, or removed from his place, or disfranchised ; A Writ of Restitution will be, and ought by law to be granted out of the Kings Bench, to restore them to the possession of their places, as tis resolved in Sir James Baggs case, Trin. 13 Iacobi. Cooks 11 Report. f. 93. &c. in Audlyes Case, Pas. 2. Caroli, B. R. in Bostons case; the case of an Alderman of Coventry ; Mr. Manniptons case, Recorder of Launceston in Corrwell, and sundry others in King Charles his reign. Therefore by like Law, Justice, Reason, a like writ of Restitution will lie for all those Parishioners, to restore them to the frequent use and actual enjoyment of the Lord's Supper, who have been injuriously, unchristianly, and sacrilegiously (without any Legal sentence of Excommunication for any Legal cause) kept from it, by their imperious Ministers, against the Laws of God and the Realm : It being resolved in Bags case, That the Court of Kings Bench hath authority, not only to correct judicial Errors in proceedings, but other Errors and Misdemeanors extrajudicial, tending to the breach of the Peace, or Oppression of the Subjects, or to the raising of Faction, Controversy, Debate, or to any manner of Misgovernment ; so that No wrong or injury whether public or private, may be done; but that it shall be there Reformed, or punished by due course of Law.

I find in the Register of Writs, a recital in a Consultation ; that the Archdeacon of Norwich anciently in his Spiritual Court, sued a Parishioner, ex Officio, for subtracting his accustomed Oblations at Easter, Christ's Nativity, and All Saints, &c. Et viaticum quod a singulis Catholicis semel in Anno recipi debet, cessante legitimo impedimento, per multos annos recipe • e recusavit, in perniciosum exemplum all • orum. Who procuring a Prohibitien to stay this suit, and prevent the corporal punishment to be inflicted on him for these Offences, pro salute animae : Thereupon the King granted a special consultation to the Archdeacon, to proceed in this cause, notwithstanding the Prohibition ; to punish this Notorious delinquent, who refused to pay his oblati • ns, and to receive the Lord's Supper for many years, (which ought to be received by all Christians once a year at least ) to the pernicious example of others: Therefore by like Justice (now these Ecclesiastical Courts are suppresed) ought special Writs to be issued out of our Temporal Courts, to correct, punish all such Ministers, who ( to the pernicious example of others, the scandal of our Church, Religion, and prejudice of their people's souls) for sundry Months and years together, have peremptorily refused to administer the Lord's Supper to their Parishioners, though importuned by them to do it; and likewise to punish all such Parishioners, who have obstinately, Schismatically or profanely refused, or neglected to receive it, in such places where it hath been duly administered; And that by the very Statutes of 1 Ed. 6. c. 1. 1 Eliz. c. 2.13 Eliz. c. 12.3 Jac. ch. 3, 4, 5. Which I trust will henceforth be put in vigorous execution against all such obstinate offenders, who shall persevere in the Sacrilegious Non-administration, or impious Non-reception of the holy Communion, after these my weak, and other pious Men's endeavors to convince them of, and reclame them from these their Unchristian Practices : I shall conclude with that of S. Hilary; Si non sunt tanta peccata ut Excommunicetur quis, non se debet à medicina corporis et sanguinis Domini seperare ▪ and with Capitularia Caroli et Ludovici Imperat • r: lib. 7. c. 371. Placuit, ut omnes • ui Ecclesiam Intrant (nisi a suo fuerint Excommunicati Sacerdote) communicent. Si qui autem hoc facere no • uerint, tamdiu à Communione et Christianorum consortio habeantur alieni, quamdiu per satisfactionem Ecclesiae à proprio mereantur per manus impositionem reconciliari Episcopo, & sanctae restitui Communioni: And that of the whole Council of Agathen, about 441. years after Christ: Seculares qui in Natali Domini, Pasca, Pentecoste non communicaverint (and by consequence, Clerici qui tunc Eucharistiam Secularibus non administraverint Catholici non credantur, nec inter Catholicos habeantur; but ought to be reputed as mere Heathens, Publicans, Excommunicate persons, unworthy the name of Christ's Ministers or Christians.

ERRATA.

IN the Title page line 16. regal, read real. p. 1. l. 5. r. Reformers. p. 21. l. 33. or, r. of. p. 23. l. 3. Romanum. p. 25. l. 31. two. r. ten. p. 39. l. 11. form, r. from▪ p. 42. l. 4 • r. 12. p. 47. l. 3. singing, r. fingering. l. 32. satagant.

Margin. p. 21. l. 8. injured, r. married. p. 35. l. 17, Independency. p. 39. l. 39. Opmerus.