Church History of Britain
Confirmation hath been used in the Catholic Church ever since the Apostles; and it is a very untrue suggestion (if any have informed your Highness) that the Church of England holds Baptism imperfect without it, as adding to the virtue and strength thereof.
The Authority of Confirmation depends not only on Antiquity, and the Practice of the Primitive Church, but is an Apostolical Institution, named in express words, Heb. 6. 2. and so did Mr. Calvin expound the very place, earnestly wishing the restitution thereof in the reformed Churches. [The Bishop of Carlisle is said gravely and learnedly to have urged the same, and the Bishop of Durham noted something out of S. Matthew for the Imposition of hands on Children.]
The Conclusion was this, For the fuller Explanation that we make Confirmation, neither a Sacrament nor a Corroboration thereof, their Lordships should consider whether it might not without Alteration (whereof his Majesty was still very wary) be intitled an Examination with a Confirmation.
As for the point of Absolution (wherein your Majesty desires satisfaction) it is clear from all abuse or superstition, as it is used in our Church of England, as will appear on the reading both of the Confession and Absolution following it, in the beginning of the Communion Book.
I like, and approve them, finding it to be very true what you say.
It becometh us to deal plainly with your Majesty. There is also in the Book a more particular and personal absolution int he Visitation of the Sick.
Not only the Confessions of Augusts, Boheme, and Saxon, retain and allow it, but Mr. Calvin also doth approve, both such a general, and such a private (for so he terms it) Confession and Absolution.
I exceedingly well approve it, being an Apostolical and Godly Ordinance, given in the name of Christ, to one that desireth it, upon the clearing of his Conscience.
The Conclusion was this, That the Bishops should consult, whether unto the Rubric of the general Absolution, these words, Remission of Sins, might not be added for explanation sake.
To the point of private Baptism, the administration thereof by Women and Lay-persons is not allowed in the practice of the Church, but inquired of, and ceusured by Bishops in their Visitations.
The Words of the Book cannot but intend a permission of Women and private Persons to baptize.
The doubtful words may be pressed to that meaning; yet the Compilers of the Book did not so intend them, as appeareth by their contrary practice. But they propounded them ambiguously, because otherwise ( perhaps ) the Book would not ( then ) have passed the Parliament.
Those reverend Men intended not by ambiguous terms to deceive any, but thereby intended a Permission of private Persons to baptize, in case of necessity. This is agreeable to the practice of the ancient Church, Act. 2. when three thousand being baptized in a day, (which for the Apostles alone to do, was [at the least] improbable) some being neither Priests nor Bishops, must be presumed employed therein, and some Fathers are of the same opinion. Here he spake much, and earnestly about the necessity of Baptism.
That in the Acts was an Act exraordinary, and done before a Church was settled and grounded, wherefore no sound reasoning thence to a Church stablished and flourishing. I maintain the necessity of Baptism, and always thought the place John 3. 5. Except one be born again of Water, &c. was meant thereof. It may seem strange to you, my Lord's, that I think you in England give too much to Baptism, seeing fourteen months ago in Scotland, I argued with my Divines there, for attributing too little unto it; Insomuch that a pert Minister asked me, if I thought Baptism so necessary, that, if omitted, the Child should be damned? I answered, No: But if you, called to baptize a Child, though 0privately, refuse to come, I think you shall be damned.
But, this necessity of Baptism I so understand, that it is necessary to be had, if lawfully to be had, that is, ministered by lawful Ministers, by whom alone, and no private person in any case, it may be administered: though I utterly dislike all Re-baptization on those whom Women or Laics have baptized.
To deny private Persons to baptize in case of necessity, were to cross all Antiquity, and the common Practice of the Church, it being a rule agreed on amongst Divines, that the Minister is not of the Essence of the Sacrament.
Though he be not of the Essence of the Sacrament, yet is he of the Essence of the right, and lawful Ministry thereof, according to Christ's Commission to his Disciples, Go preach and baptize, &c.
The Result was this, To consult, whether in the Rubric of Private Baptism, which leaves it indifferently to all, these words, Curate, or lawful Minister, may not be inserted.
For the point of Excommunication, His Majesty propounded, whether in causes of lesser moment the name might not be altered, and the same censure retained. Secondly, whether in place thereof another coertion, equivalent thereunto, might not be invented? Which all sides easily yielded unto, as long and often desired; and so was
On Monday January the 16. they all met in the same place, with all the Deans and Doctors above mentioned; ( Patrick Galloway, Minister of Perth in Scotland, admitted also to be there) And hopeful Prince Henry sat on a stool by his Father.
The King made a pithy Speech to the same purpose which he made the first day, differing only in the conclusion thereof, being an address to the four Opposers of Conformity, there present, whom he understood the most grave, learned, and modest of the aggrieved sort, professing himself ready to hear at large what they could object, and willed them to begin.
All things disliked or questioned, may be reduced to these four Heads▪
1. That the Doctrine of the Church might be preserved in purity, according to God's Word.
2. That good Pastors might be planted in all Churches to preach the same.
3. That the Church government might be sincerely ministered according to God's Word.
4. That the Book of Common-Prayer might be fitted to more increase of Piety.
For the first, may Your Majesty be pleased, that the Book of Articles of Religion concluded on 1562. may be explained where obscure, enlarged where defective, viz. Whereas it is said, Article the 16. After we have received the Holy Ghost, we may depart from Grace. These words may be explained with this or the like addition, Yet neither totally, nor finally. To which end it would do very well, if the mine orthodoxal Assertions, concluded on at Lambeth, might be inserted into the Book of Articles.
Secondly, whereas it is said in the 23 Article, that it is not lawful for any in the Congregation to preach, before he be lawfully called: these words ought to be altered, because implying one out of the Congregation may preach, though not lawfully called.
Thirdly, in the 25 Article there seemeth a contradiction, one passage therein confessing Confirmation, to be a depraved imitation of the Apostles, and another grounding it on their example.
May your Majesty be pleased, that the ancient Canon may be remembered, Schismatici contra Episcopos non sunt audiendi. And, there is another Decree of a very ancient Council, That no man should be admitted to speak against that whereunto he hath formerly subscribed.
And as for you Doctor Reynolds, and your Sociates, how much are ye bound to his Majesty's Clemency, permitting you, contrary to the Statute primo Elizabethae, so freely to speak against the Liturgy, and Discipline established. Faine would I know the end you aim at, and whether you be not of Mr. Cartwright 's mind, who affirmed, That we ought in Ceremonies rather to conform to the Turks than to the Papists. I doubt you approve his Position, because here appearing before his Majesty in Turkey-Gownes, not in your Scholastic habits, according to the order of the Universities.
My Lord Bishop, something in your passion I may excuse, and something I must mislike. I may excuse you thus far, That I think you have just cause to be moved, in respect that they traduce the wellsetled Government, and also proceed in so indirect a course, contrary to their own pretence, and the intent of this Meeting. I mislike your sudden interruption of Doctor Reynolds, whom you should have suffered to have taken his liberty; For, there is no Order, nor can be any effectual Issue of Disputation, if each party be not suffered, without chopping, to speak at large. Wherefore, either let the Doctor proceed, or frame your Answer to his Motions already made, although some of them are very needless.
Upon the first motion concerning falling from Grace, may Your Majesty be pleased to consider how many in these days neglect holiness of Life, presuming on persisting in Grace upon Predestination, If I shall be saved, I shall be saved. A desperate Doctrine, contrary to good Divinity, wherein we should reason rather ascendendo than descendendo, from our Obedience to God, and Love to our Neighbor, to our Election and Predestination. As for the Doctrine of the Church of England, touching Predestination, it is in the very next Paragraph, viz. We must receive God's Promises in such wise as they be generally set forth to us in Holy Scripture, and in our doings the will of God is to be followed, which we have expressly declared unto us in the Word of God.
I approve it very well, as consonant with the place of Paul, Work out your salvation with fear and trembling. Yet let it be considered of, whether anything were meet to be added for clearing of the Doctors doubt, by putting in the word often, or the like. Mean time, I wish that the Doctrine of Predestination may be tenderly handled, lest on the one side God's Omnipotency be questioned by impeaching the Doctrine of his eternal Predestination, or on the other side a desperate presumption arreared, by inferring the necessary certainty of persisting in Grace.
The second Objection of the Doctors is vain, it being the Doctrine and Practice of the Church of England, that none but a Licensed Minister may preach, nor administer the Lord's Supper.
As for Private Baptism, I have already with the Bishops taken order for the same.
Then came they to the 2 d . point of Confirmation, and upon the perusal of the words of the Article, His Majesty concluded the pretended Contradiction a Cvaill.
Confirmation is not so much founded on the place in the Acts of the Apostles, but upon Heb. 6. 2. which was the opinion, besides the judgment of the Fathers, of Mr. Calvin and Doctor Fulk ; neither needeth there any farther proof, seeing (as I suppose) he that objected this holds not Confirmation unlawful; but he and his Party are vexed that the use thereof is not in their own hands, for every Pastor to confirm his own Parish; for then it would be accounted an Apostolical Institution, if Dr. Reynolds were pleased but to speak his thoughts therein.
Indeed seeing some Diocese of a Bishop hath therein six hundred Parishes, it is a thing very inconvenient to permit Confirmation to the Bishop alone; and I suppose it impossible that he can take due examination of them all which come to be confirmed.
To the matter of fact, I answer, that Bishops in their Visitations appoint either their Chaplains, or some other Ministers, to examine them which are to be confirmed, and lightly confirm none but by the testimony of the Parsons and Curates, where the Children are bred and brought up.
To the Opinion I answer, that none of all the Fathers ever admitted any to confirm but Bishops alone. Yea, even S. Jerome himself (otherwise no friend to Bishops ) confesseth the execution thereof was restrained to Bishops only.
Dr. Reynolds, I would fain have you, with all your Learning, show where ever Confirmation was used in ancient times by any other but Bishops; These used ait partly to examine Children, and after Examination by Imposition of Hands ( the Jewish Ceremony of Blessing) to bless and pray over them; and partly to try whether they had been baptized in the right form or no. For in former ages some baptized ( as they ought ) in the name of the Father, Son, and Holy-Ghost. Some (as the Arians) in the name of the Father as the greater, and the Son as the less. Some in the name of theFather by the Son, in the Holy Ghost. Some not in the name of the Trinity, but only in the Death of Christ. Whereupon Catholic Bishops were constrained to examine them who were baptized in remotis, concerning their Baptism, if right to confirm them, if amiss to instruct them.
I dissent from the judgment of S. Jerome in his assertion, that Bishops are not of Divine Ordination.
Unless I could prove my Ordination lawful out of the Scriptures, I would not be a Bishop four hours longer.
I approve the calling and use of Bishops in the Church, and it is my Aphorism, No Bishop, no King; nor intend I to take Confirmation from the Bishops, which they have so long enjoyed. Seeing as great reason that none should confirm, as that none should preach without the Bishops License. But let it be referred, whether the word Examination ought not to be added to the Rubric in the title of Confirmation in the Communion-book. And now Dr. Reynolds you may proceed.
I protest I meant not to gall any man, though I perceive some took personal exceptions at my words, and desire the imputation of Schism may not be charged upon me. To proceed on the 37. Article, wherein are these words, The Bishop of Rome hath no authority in this Land. These are not sufficient, unless it were added, nor ought to have any.
Habemus jure, quod habemus, and therefore in as much as it is said he hath not, it is plain enough that he ought not to have.
Here passed some pleasant discourse betwixt the King and Lord's about Puritants, till returning to seriousness: There began the
May it please your Majesty to remember the Speech of the French Ambassador, Monsieur Rognee, upon the view of our solemn service and Ceremony, viz. That if the Reformed Churches in France had kept the same order, there would have been thousands of Protestants more than there are.
It were well if this proposition might be added to the Book of Articles, The Intention of the Minister is not of the Essence of the Sacrament, the rather, because some in England have preached it to be essential; and here again I could desire that the nine Orthodoxall Assertions concluded at Lambeth, may be generally received.
I utterly dislike the first part of your motion, thinking it unfit to thrust into the Book of Articles every position negative, which would swell the book into a volume as big as the Bible, and confound the Reader. Thus on M. Craig in Scotland with his, I renounce and abhor his multiplied detestations and abrenuntiations, so amazed simple people, that not able to conceive all their things, they fell back to Popery, or remained in their former ignorance. If bound to this form, the Confession of my faith must be in my Table book, not in my head.
Because you speak of intention, I will apply it thus. If you come hither with a good intention to be informed, the whole work will sort to the better effect: But if your intention be to go as you came (whatsoever shall be said) it will prove the intention is very material and essential to the end of this present action.
As for the nine Assertions you speak of, I cannot suddenly answer, not knowing what those Propositions of Lambeth be.
May it please your Majesty, this was the occasion of them, by reason of some Controversies arising in Cambridge about certain points of Divinity, my Lord's Grace assembled some Divines of special note to set down their opinions, which they drew into nine Assertions, and so sent them to the University for the appeasing of those quarrels.
When such questions arise amongst Scholars, the quietest proceedings were to determine them in the University, and not to stuff the Book of Articles, with all Conclusions Theological.
Secondly, the better course would be to punish the Broachers of false Doctrine, than to multiply Articles, which, if never so many, cannot prevent thecontrary opinions of men till they be heard.
May it please your Majesty, I am nearly concerned in this matter, by reason of a Controversy betwixt me and some other in Cambridge, upon a Proposition, which I there delivered, namely, that whosover (though before justified ) did commit any grievous sin, as Adultery, Murder, &c. do become ipso facto, subject to God's wrath, and guilty of Damnation, quoad praesentem statum, until they repent. Yet, so that those who are justified according to the purpose of God's Election (though they might fall into grievous sin, and thereby into the present Estate of Damnation ) yet never totally nor finally from Justification; but were in time renewed by God's spirit unto a lively Faith and Repentance. Against this Doctrine some did oppose, teaching that persons once truly justified, though falling into grievous sins, remained still in the state of Justification, before they actually repented of these sins; yea, and though they never repented of them through forgetfulness or sudden death, they nevertheless were justified and saved.
I dislike this Doctrine, there being a necessity of conjoining repentance and holiness of Life with true Faith, and that is Hypocrisy, and not justifying Faith, which is severed from them. For although Predestination and Election depend not on any qualities, actions, or works of Man which are mutable, but on God's eternal Decree. Yet such is the necessity of repentance after known sins committed, that without it no Reconciliation with God, or Remission of Sins.
The Catechism in the Common-Prayer-book is too brief, and that by Mr. Nowel (late Dean of Paul's ) too long for Novices to learn by heart. I request therefore that one Uniform Catechism may be made, and none other generally received.
I think the Doctor's request very reasonable, yet so, that the Catechism may be made in the fewest and plainest affirmative terms that may be, not like the many ignorant Catechisms in Scotland, set out by everyone who was the Son of a good man; insomuch that what was Catechism-Doctrine in one Congregation, was scarcely received as Orthodox in another; and herein I would have two rules observed: First, That curious and deep questions be avoided in the Fundamental instruction of a People, Secondly, That there should not be so general a departure from the Papists, that everything should be accounted an Error wherein we agree with them.
Great is the Prophanation of the Sabbath day, and contempt of your Majesty's Proclamation, which I earnestly desire may be reformed.
This motion found an unanimous consent.
May your Majesty be pleased that the Bible be new translated, such as are extant not answering the Original, and he instanced in three particulars.
- Gal. 4. 25.
- Psal. 105. 28.
-
Psal. 106. 30.
-
In the
Original
- 〈 in non-Latin alphabet 〉
- They were not disobedient.
-
Phinehas
execut. judgment.
-
Ill translated
- Bordereth.
- They were not obedient.
- Phinehas prayed.
-
Ill translated
-
In the
Original
If every man's humor might be followed, there would be no end of translating.
I profess I could never yet see a Bible well translated in English; but I think, that of all, that of Geneva is the worst. I wish some special pains were taken for an uniform translation; which should be done by the best learned in both Universities, then reviewed by the Bishops, presented to the Privy Council, lastly ratified by Royal Authority, to be read in the whole Church, and no other.
But it is fit that no marginal notes should be added thereunto.
That Caveat is well put in, for in the Geneva Translation, some notes are partial, untrue, seditious, and savouring of traitorous conceits: As, when from Exodus 1. 19. Disobedience to Kings is allowed in a Marginall note. And 2 Chron. 15. 16. King Asa taxed in the Note for only deposing his Mother for Idolatry, and not killing her. To conclude this point, let Errors, in matters of Faith, be amended, and indifferent things be interpreted, and a gloss added unto them. For as Bartolus de Regno saith, that a King with some weakness, is better than still a change; so rather a Church with some Faults, than an Innovation. And surely, if these were the greatest matters that grieved you, I need not have been troubled with such importunate Complaints.
May it please your Majesty, that unlawful and seditious Books be suppressed, such as Ficlerus, a Papist, De Jure Magistratus in Subditos, applied against the late Queen for the Pope.
There is no such licentious divulging of those Books, and none have Liberty, by Authority, to buy them, except such as Dr. Reynolds, who was supposed would confute them. And, if such Books come into the Realm by secret conveyances, perfect nottce cannot be had of their importation. Besides, Ficlerus was a great Disciplinarian, whereby it appears what advantage that sort gave unto thei Papists, who, mutatis personis, apply their own arguments against Princes of their Religion, though for my part I detest both the Author and Applyer alike.
Indeed the unlimited liberty of dispersing Popish and Seditious Pamphlets in Paul 's Church yard, and both the Universities, hath done much mischief; but especially one called Speculum Tragicum.
That is a dangerous Book indeed.
Both for Matter and Intention.
Of such Books, some are Latin, some are English, but the last dispersed do most harm.
But my Lord of London (and no man else) hath done what he could to suppress them.
Dr. Reynolds, you are a better College man than a States-man, if meaning to tax the Bishop of London for suffering those Books, between the Secular Priests and Jesuits, to be published, which he did by warrant from the Council, to nourish a Schism betwixt them.
Such Books were tolerated, because by them the Title of Spain was confuted.
And because therein it appears, by the Testimony of the Priests themselves, that no Papists are put to death for Conscience only, but for Treason.
Indeed I meant not such Books as were printed in England, but one lie such as came from beyond the Seas. And now to proceed to the second general point, concerning the planting of learned Ministers, I desire they be in every Parish.
I have consulted with my Bishops about it, whom I have found willing and ready herein: But, as subita evacuatio is periculosa; so subita mutatio: It cannot presently be performed, the Universities not affording them. And yet they afford moe learned men, than the Realm doth Maintenance, which must be first provided. In the mean time, ignorant Ministers, if young, are to be removed, if there be no hope of amendment; if old, their death must be expected, because Jerusalem cannot be built up in a day.
Lay-Patrons much cause the insufficiency of the Clergy, presenting mean Clerks to their Cures (the Law admitting of such sufficiency; and, if the Bishop refuseth them, presently a Quare impedit is sent out against him.
Because this I see is a time of moving Petitions, may I humbly present two or three to your Majesty: First, That there may be amongst us a praying Ministry, it being now come to pass, that men think it is the only Duty of Ministers to spend their time in the Pulpit. I confess, in a Church newly to be planted, Preaching is most necessary, not so in one long established, that Prayer should be neglected.
I like your Motion exceeding well, and dislike the Hypocrisy of our Time, who place all their Religion in the Eare, whilst Prayer (so requisite and acceptable, if duly performed) is accounted and used as the least part of Religion.
My second motion is, that until Learned men may be planted in every Congregation, godly Homilies may be read therein.
I approve your Motion, especially where the Living is not sufficient for the maintenance of a learned Preacher. Also, where there be multitudes of Sermons, there I would have Homilies read divers times.
Here the King asked the assent of the Plantiffs, and they confessed it. A preaching Ministry is best, but where it may not be had, godly Prayers and Exhortations do much good.
Livings rather want Learned men, than Learned men Livings; many in the Universities pining for want of Places. I wish therefore some may have single Coats [one Living] before others have Doublets [Pluralities.] And this method I have observed in bestowing the King's Benefices.
I commend your honorable care that way; but a Doublet is necessary in cold Weather.
I dislike not the Liberty of our Church, in granting to one man two Benefices, but speak out of mine own purpose and practice, grounded on the aforesaid reason.
My last motion is, that Pulpits may not bemade Pasquils, wherein every discontented Fellow may traduce his Superiors.
I accept what you offer, for the Pulpit is no place of personal Reproof, let them complain to me, if injured.
If you Majesty shall leave yourself open to admit of all Complaints, hour Highness shall never be quiet, nor your under-Officers regarded, whom every Delinquent, when censured, will threaten to complain of.
I mean they shall complain to Me by degrees; first to the Ordinary, from him to the Arch-bishop, from him to the Lord's of the Council; and, if in all these no remedy be found, then to my Self.
I come now to Subscription, as a great impeachment to a learned Ministry, and therefore entreat it may not be exacted as heretofore; for which many good men are kept out, though otherwise willing to subscribe to the Statutes of the Realm, Articles of Religion, and the Kings Supremacy. The reason of their backwardness to subscribe, is, because the Common-prayer enjoineth the Apocrypha books to be read in the Church, although some Chapters therein contain manifest Errors repugnant to Scripture. For instance, Ecclus. 48. 10. Elias in person is said to come before Christ, contrary to what is in the New Testament of Elias in resemblance, that is, John the Baptist.
Most of the Objections against those Books, are the old Cavills of the Jews, renewed by S. Jerome (who first called them Apocrypha ) which opinion, upon Ruffinus his challenge, he, after a sort, disclaimed.
Indeed S. Jerome saith, Canonici sunt ad informandos mores, non ad confirmandam fidem.
To take an even order betwixt both, I would not have all Canonical Books read in the Church, nor any Chapter out of the Apocrypha, wherein any error is contained; wherefore let Dr. Reynolds note those Chapters in the Apocrypha-books, wherein those offenses are, and bring them to the Arch-bishop of Cant. against Wednesday next; and now Dr. proceed.
The next Scruple against Subscription, is, because it is twice set down in the Common-prayer-book, Jesus said to his Disciples, when by the Text in the Original, it is plain, that he spake to the Pharisees.
Let the word Disciples, be omitted, and the words, Jesus said be printed in a different Letter.
I take exceptions at the Cross in Baptism, whereat the weak Brethren are offended, contrary to the counsel of the Apostle, Romans 14. 2 Corinth. 8.
Distingue tempora, & concordabunt Scripturae, Great the difference betwixt those times and ours. Then, a Church not fully settled; Now, ours long established. How long will such Brethren be weak? Are not FORTY FIVE years sufficient for them to grow strong in? Besides, who pretends this weakness? We require not Subscriptions of Layicks and Idiots, but of Preachers and Ministers, who are not still (I trow) to be sed with Milk, being enabled to feed others. Some of them are strong enough, if not head-strong; conceiving themselves able enough to teach him who last spake for them, andall the Bishops in the Land.
It is questionable whether the Church hath power to institute an outward signifiant sign.
The Cross in Baptism is not used otherwise than a Ceremony.
Kneeling, lifting up of the Hands, knocking of the Breast, are significant Ceremonies, and these may lawfully be used.
The Robbines write, that the Jews added both Signs and Words at the institution of the Passover, viz. when they ate sour herbs, they said, Take and eat these in remembrance, &c. When they drank Wine, they said, Drink this in remembrance, &c. Upon which addition, and tradition, our Savior instituted the Sacrament of his last Supper, thereby approving, a Church may institute and retain a Sign significant.
I am exceeding well satisfied in this point, but would be acquainted about the antiquity of the use of the Cross.
It hath been used ever since the Apostles time; But the onestion is, how ancient the use thereof hath been in Baptism.
It appears out of Tertullian, Cyprian, and Origen, that it was used in immortali lavacro.
In Constantine's time it was used in Baptism.
If so, I see no reason but that we may continue it.
Put the case the Church hath power to add significant signs, it may not add them where Christ hath already ordained them, which is as derogatory to Christ's Institution, as if one should add to thegreat Seal of England.
The case is not alike, seeing the Sacrament is fully finished, before any mention of the Cross is made therein.
If the Church hath such a power, the greatest scruple is, how far the Ordinance of the Church bindeth, without impeaching Christian Liberty.
I will not argue that point with you, but answer as Kings in Parliament Le Roy s'avicera; This is like M. John Black, a beardless Boy, who told me the last Conference in Scotland, that he would hold conformity with his Majesty in matters of Doctrine; but every man for Ceremonies was to be left to his own Liberty. But I will have none of that, I will have one Doctrine, one Discipline, one Religion, in Substance, and in Ceremony. Never speak more to that point, how far you are bound to obey.
Would that the Cross (being superstitiously abused in Popery) were abandoned, as the Brazen Serpent was stamped to powder by Hezekiah, because abused to Idolatry.
In as much as the Cross was abused to Superstition in time of Popery, it doth plainly imply that it was well used before. I detest their courses, who peremptorily disallow of all things, which have been abused in Popery, and know not how to answwer the objections of the Papists, when they charge us with Novelties, but by telling them, we retain the primitive use of things, and only forsake their Novell Corruptions. Secondly, no resemblance betwixt the Brazen Serpent (a material visible thing) and the sign of the Cross, made in the Air. Thirdly, Papists (as I am informed) did never ascribe any spiritual Grace to the Cross in Baptism. Lastly, material Crosses, to which people fell down in time of Popery (as the Idolatrous Jews to the Brazen Serpent ) are already demolished, as you desire.
I take exception at the wearing of the Surplice, a kind of Garment used by the Priests of Isis.
I did not think, till of late, it had been borrowed from the Heathen, because commonly called a rag of Popery. Seeing now we border not upon Heathens, neither are any of them conversant with, or commorant amongst us, thereby to be confirmed in Paganism; I see no reason but for comliness-sake, it may be continued.
I take exception at these words in the Marriage, With my body I thee worship.
I was made believe, the phrase imported no less than Divine Adoration, but find it an usual English term, as when we say, A Gentleman of worship, & it agreeth with the Scriptures, giving Honor to the Wife. As for you, Dr. Reynolds, many men speak of Robin Hood, who never shot in his Bow. If you had a good Wife yourself, you would think all worship and honor you could do her, were well bestowed on her.
Some take exception at the Ring in Marriage.
I approve it well enough.
I was married with a Ring, and think others scarce well married without it.
Some take exceptions at the Churching of Women, by the name of purification.
I allow it very well, Women being loath of themselves to come to Church, I like this, or any other occasion to draw them thither.
My last exception is against committing Ecclesiastical Censures to Lay-Chancellors, the rather, because it was ordered, Anno 1571. that Lay-Chancellors, in matters of Correction,, and Anno 1589. in matters of Instance, should not excommunicate any, but be done, only by them who had power of the Keys, though the contrary is commonly practiced.
I have conferred with my Bishops about this point, and such order shall be taken therein as is convenient. Mean time go on to some other matter.
I desire, that according to certain Provincial Constitutions, the Clergy may have meetings every three weeks.
1. First in Rural Deaneries, therein to have prophesying, as Arch-bishop Grindall, and other Bishops, desired of her late Majesty.
2. That such things as could not be resolved on there, might be referred to the Arch-Deacons Visitations.
3. Andso to the Episcopal Synod, to determine such points before not decided.
If you aim at a Scottish Presbytery, it agreeth as well with Monarchy, as God and the Devil. Then Jack, and Tom, and Will, and Dick, shall meet and censure me and my Council. Therefore I reiterate my former speech, Le Ray S'avisera; Stay, I pray, for one seven years, before you demand, and then if you find me grow pursy and fat, I may, perchance hearken unto you, for that Government will keep me in breath, and give me work enough. I shall speak of one matter more, somewhat out of order, but it skilleth not; D. Reynolds, you have'often spoken for my Supremacy, and it is well: But know you any here, or elsewhere, who like of the present Government Ecclesiastical, and dislike my Supremacy?
I know none.
Why then I will tell you a tale: After that the Religion restored by King Edward the sixth, was soon overthrown by Queen Mary here in England, we in Scotland felt the effect of it. For thereupon Mr. Knox, writes to the Queen regent (a virtuous and moderate Lady) telling her that she was the supreme head of the Church; and charged her, as she would answer it at God's Tribunal, to take care of Christ his Evangil, in suppressing the Popish Prelates, who withstood the same; But how long trow did you this continue? Even till by her authority, the Popish Bishops were repressed, and Knox, with his adherents, being brought in, made strong enough. Then began they to make small account of her supremacy, when, according to that more light, wherewith they were illuminated, they made a farther reformation of themselves. How they used the poor Lady my Mother, is not unknown, and how they dealt with me in my minority. I thus apply it. My Lord's, the Bishops, I may thank you that these men plead thus for my Supremacy. They think they cannot make their Party good against you, but by appealing unto it; but if once you were out, and they in, I know what would become of my Supremacy, for NO BISHOP, NO KING. I have learned of what cut they have been, who, preaching before me, since my coming into England, passed over, with silence, my being Supreme Governor in causes Ecclesiastical. Well Doctor, have you anything else to say?
No more, if it please your Majesty.
If this be all your Party hath to say, I will make them conform themselves, or else I will harrie them out of the Land, or else do worse.
Thus ended the second days Conference, and the third began on the Wednesday following, many Knights Civilians, and Doctors of the Law, being admitted thereunto, because the High Commission was the principal matter in debate.
I understand, that the parties named in the High Commission, are too many, and too mean, and the matters they deal with, base, such as Ordinaries at home in their Courts might censure.
It is requisite their number should be many, otherwise I should be forced often-times to sit alone, if in the absence of the Lord's of the Council, Bishops, and Judges at Law, some Deans and Doctors, were not put into that Commission, whose Attendance I might command with the more Authority: I have often complained of the meanness of matters handled therein, but cannot remedy it. For though the Offence be small, that the Ordinary may, the Offender ofttimes is so great, and contumacious, that the Ordinary d • re not punish him, and so is forced to crave help at the High Commission.
The Proceedings in that Court, are like the Spanish Inquisition, whereiu men are urged to subscribe more than Law requireth; and by the Oath ex officio, forced to accuse themselves, being examined upon twenty, or twenty four Articles on a sudden, without deliberation, and for the most part against themselves.
In proof hereof, he produced a Letter of an ancient honorable Counselor, An. 1584. verifying this usage to two Minsters in Cambridge shire.
Your Lordship is deceived in the manner of proceeding; For, if the Article touch the Party, for Life, Liberty, or Scandal, he may refuse to answer; I can say nothing to the particulars of the Letter, because twenty years since, yet doubted not, but at leisure to give your Lordship satisfaction.
Indeed civil Proceedings only punish Facts; but it is requisite that Fame and Scandals be looked unto in Courts Ecclesiastical, and yet great moderation is to be used therein.
1. In gravioribus criminibus.
2. In such whereof there is a public Fame, caused by the inordinate demeanour of the Offender.
And here he soundly described the Oath ex officio, for the ground thereof, the Wisdom of the Law therein, the manner of proceeding thereby, and profitable effect from the same.
Undoubtedly your Majesty speaks by the special assistance of God's Spirit.
I protest my heart melteth with joy, that Almighty God, of his singular mercy, hath given us such a King, as, since Christ's time, the like hath not been.
Then passed there much discourse between the King, the Bishops, and the Lord's, about the quality of the Persons, and Causes in the High Commission, rectifying Excommunications in matters of less moment, punishing Recusants, providing Divines for Ireland, Wales, and the Northern Borders. Afterwards the four Preachers were called in, and such alterations in the Liturgy were read unto them, which the Bishops, by the Kings advice, had made, and to which, by their silence, they seemed to consent.
I see the exceptions against the Communion-book, are matters of weakness, therefore if the persons reluctant be discreet, they will be won betimes, and by good persuasions: If indiscreet, better they were removed, for by their factions many are driven to be Papists. From you Dr. Reynolds and your Associates, I expect obedience and humility (the marks of honest and good men and that you would persuade others abroad by your example.
We here do promise to perform all duties to Bishops, as Reverend Fathers, and to join with them against the common Adversary for the quiet of the Church.
I request the wearing of the Surplice, and the Cross in Baptism may not be urged on some godly Ministers in Lancashire, fearing, if forced unto them, many won by their preaching of the Gospel will revolt to Popery, and I particularly instance in the Vicar of Ratsdale.
You could not have light upon a worse, for not many years ago (as my Lord Chancellor knows) it was proved before me, that by his irreverent usage of the Eucharist (dealing the Bread out of a Basket, every man putting in his hand, and taking out a piece) he made many loath the Communion, and refuse to come to Church.
It is not my purpose, and I dare say it is not the Bishops intent, presently, and out of hand, to enforce these things, without Fatherly Admonitions, Conferences, and Perswasions, premised; but I wish it were examined, whether such Lancashire Ministers, by their pains and preaching, have converted any from Popery, and withal be men of honest Life, and quiet Conversation. If so, let Letters be written to the Bishop of Chester, (who is grave and good man) to that purpose, that some favor may be afforded unto them, and let the Lord Arch-bishop write the Letters.
If this be granted, the copy of these Letters will fly all over England, and then all non conformists will make the like request, and so no fruit follow of this Conference, but things will be worse than they were before. I desire therefore a time may be limited, within the compass whereof they shall conform.
I assent thereunto, and let the Bishop of the Diocese set down the time.
I request the like favor of forbearance to some honest Ministers in Suffolk. For it will make much against their credits in the Country, to be now forced to the Surplice, and Cross in Baptisime.
Nay Sir.—
Let me alone to answer him. Sir, you show yourself an uncharitable man. We have here taken pains, and, in the end, have concluded on Unity and Uniformity, and you, forsooth, must prefer the credits of a few Private Men before the Peace of the Church. This is just the Scotch Argument, when anything was concluded, which disliked some humors. Let them either conform themselves shortly, or they shall hear of it.
The indecencie of ambuling Communions, is very offensive, and hath driven many from the Church.
And Mr. Chaderton, I could tell you of sitting Communions in Immanuel College.
It is so, because of the seats so placed as they be, and yet we have some kneeling also in our Chapel.
No more hereof for the present, seeing they have jointly promised hereafter to be quiet and obedient.
Whereat He rose up to depart into an inner Chamber.
God's goodness be blessed for your Majesty, and give health and prosperity to Your Highness, your Gracious Queen, the young Prince, and all the Royal Issue.
Thus ended the three days Conference, wherein how discreetly the King carried himself, Posterity (out of the reach of Flattery is the most competent Judge, such matters being, most truly discerned at distance. It is generally said, that herein he went above himself; that the Bishop of London appeared even with himself; and Dr. Reinolds fell much beneath himself. Others observed that Archbishop Whitgift spake most gravely; Bancroft (when out of passion) most politically; Bilson, most learnedly. And of the Divines, Mr. Reynolds most largely; Knewstubs most affectionately; Chaderton most sparingly. In this Scene, only Dr. Sparks was 〈 in non-Latin alphabet 〉 making use of his hearing, not speech, converted (it seems) to the truth of what was spoken, and soon after setting forth a Treatise of Unity and Uniformity.
But the Nonconformists complained, that the King sent for their Divines, not to have their Scruples satisfied, but his Pleasure propounded; not that he might know, what they could say, but they, what he would do in the matter. Besides, no wonder if Dr. Reynolds a little lost himself, whose eyes were partly dazzled with the light of the Kings Majesty, partly daunted with the heat of his displeasure. Others complain, that this Conference is partially set forth only by Dr. Barlow, Dean of Chester, their professed Adversary, to the great disadvantage of their Divines. And when the Israelites go down to the Philistines, to whet all their Iron Tooles, no wonder if they set a sharp edge on their own, and a blunt one on their Enemies weapons.
This Conference produced some alterations in the Liturgy, Womens baptising of Infants, formerly frequent, hereafter forbidden; in the Rubric of Absolution, Remission of Sins inserted, Confirmation termed also an Examination of Children; and some words altered in the Dominicall Gospels, with a resolution for a new Translation of the Bible. But whereas it was hitherto disputable, whether the North, where he long lived, or the South, whither he lately came, should prevail most, on the Kings judgment, in Church-government; this doubt was now clearly decided. Hence forward many cripples in conformity, were cured of their former halting therein, and such, who knew not their own, till they knew the Kings mind in this matter, for the future, quietly digested the Ceremonies of the Church.
We have formerly made mention of the Millemanus Petition for Reformation, which about this time was solemnly presented to His Majesty, and which here we have truly exemplified;
The humble Petition of the Ministers of the Church of England, desiring Reformation of certain Ceremonies, and abuses of the Church.
To the most Christian, and excellent Prince, our Gracious and dread Sovereign, James by the grace of God, &c. We the Ministers of the Church of England, that desire Reformation, wish a long, prosperous, and happy Rain over us in this Life, and in the next everlasting Salvation.
MOst gracious and dread Sovereign, Seeing it hath pleased the Divine Majesty, to the great comfort of all good Christians, to advance Your Highness, according to Your just Title, to the peaceable Government of this Church and Common-wealth of ENGLAND: We the Ministers of the Gospel in this Land, neither as factious men, affecting a popular Parity in the Church, nor as Schismatikes aiming at the dissolution of the State Ecclesiastical; but as the faithful servants of Christ, and Loyall Subjects to Your Majesty, desiring, and longing for the redress of divers abuses of the Church; could do no less, in our obedience to God, service to Your Majesty, love to his Church, than acquaint Your Princely Majesty, with our particular griefs: For, as Your Princely Pen writeth, The King, as a good Physician, must first know what peccant humors his Patient naturally is most subject unto, before he can begin his cure. And, although divers of us that sue for Reformation, have formerly, in respect of the times, subscribed to the Book, some upon Protestation, some upon Exposition given them, some with Condition, rather than the Church should have been deprived of their labor, and ministry; Yet now, we, to the number of moe than a thousand, of Your Majesty's Subjects and Ministers, all groaning, as under a common burden of Human Rites and Ceremonies, do, with one joint consent, humble our selves at Your Majesty's Feet, to be eased and relieved in this behalf. Our humble suit then unto Your Majesty is, that these offenses following, some may be removed, some amended, some qualified.
I. In the Church-Service. That the Cross in Baptism, Interrogatories ministered to Infants, Confirmation, as superfluous, may be taken away. Baptism not to be ministered by Women, and so explained. The Cap, and Surplice not urged. That Examination may go before the Communion. That it be ministered with a Sermon. That divers terms of Priests, and Absolution, and some other used, with the Ring in Marriage, and other such like in the Book, may be corrected. The long-somenesse of Service abridged. Churchsongs, and Music moderated to better edification. That the Lord's day be not profaned. The Rest upon Holy-days not so strictly urged. That there may be an Uniformity of Doctrine prescribed. No Popish Opinion to be any more taught, or defended. No Ministers charged to teach their people to bow at the name of JESUS. That the Canonical Scriptures only be read in the Church.
II. Concerning Church-Ministers. That none hereafter be admitted into the Ministry, but able and sufficient men, and those to Preach diligently, and especially upon the Lord's day. That such as be already entered, and cannot Preach, may either be removed, and some charitable course taken with them for their reliese; or else to be forced, according to the value of their Livings, to maintain Preachers. That Non-Residencie be not permitted. That King Edward 's Statute, for the lawfulness of Ministers Marriage be revived. That Ministers be not urged to subscribe, but, according to the Law, to the Articles of Religion, and the Kings Supremacy only.
III. For Church-Livings, and Maintenance. That Bishops leave their Commendams; some holding Prebends, some Parsonages, some Vicarages with their Bishoprics. That double beneficed men be not suffered to hold, some two, some three Benefices with Cure: and some, two, three, or four Dignities besides. That Impropriations annexed to Bishoprics and Colleges, be demised only to the Preachers Incumbents, for the old rent. That the Impropriations of Lay-men's Fees may be charged with a sixth, or seventh part of the worth, to the maintenance of the Preaching Minister.
IV. For Church-Discipline. That the Discipline, and Excommunication may be administered according to Christ's own Institution: Or at the least, that enormities may be redressed. As namely, That Excommunication come not forth under the name of Lay persons, Chancellors, Officials, &c. That men be not excommunicated for trifles, and twelve-penny matters. That none be excommunicated without consent of his Pastor. That the Officers be not suffered to extort unreasonable Fees. That none, having Jurisdiction, or Registers places, put out the same to Farm. That divers Popish Canons (as for restraint of Marriage at certain times) be reversed. That the longsomnesse of Suits in Ecclesiastical Courts (which hang sometime two, three, four, five, six, or seven years) may be restrained. That the Oath Ex Officio, whereby men are forced to accuse themselves, be more sparingly used. That Licenses for Marriage, without Banes asked, be more cautiously granted.
These, with such other abuses, yet remaining, and practiced in the Church of England, we are able to show, not to be agreeable to the Scriptures, if it shall please your Highness farther to hear us, or more at large by Writing to be informed, or by Conference among the Learned to be resolved. And yet we doubt not, but that, without any farther process, your Majesty (of whose Christian judgment, we have received so good a taste already) is able of Your self, to judge of the equity of this cause. God, we trust, hath appointed your Highness our Physician to heal these diseases. And we say with Mordecai to Hester, who knoweth, whether you are come to the Kingdom for such a time? Thus Your Majesty shall do that, which we are persuaded, shall be acceptable to God, honorable to your Majesty in all succeeding ages, profitable to his Church, which shall be thereby increased, comfortable to your Ministers, which shall be no more suspended, silenced, disgraced, imprisoned for men's traditions: and prejudicial to none, but to those that seek their own quiet, credit, and profit in the world. Thus, with all dutiful submission, referring ourselves to your Majesty's pleasure, for your gracious answer, as God shall direct you: we most humbly recommend Your Highness to the Divine Majesty; whom we beseech for Christ his sake to dispose Your Royal heart to do herein, what shall be to his glory, the good of his Church, and your endless comfort.
Your Majesty's most humble Subjects, the Ministers of the Gospel, that desire not a disorderly innovation, but a due and godly Reformation.
25. This calm, and still, but deep Petition, being (as is aforesaid) presented to the King, it was given out that his Majesty lent it a favorable ear; that some great ones about him gave it a consenting entertainment; that some potent strangers (I understand of the Scottish nation) had undertaken the conduct, and managing thereof. Whether indeed it was so, God knows, or, whether these things were made to make the people, the Van pretending a victory, that the Rear might follow the more comfortably. Sure it is, this Petition ran the Gantlop throughout all the Prelatical party, everyone giving it a lash, some with their Pens, moe with their Tongues: and the dumb Ministers (as they term them) found their speech most vocal against it. The Universities (and justly) found themselves much agrieved, that the Petitioners should proportion a seventh part only out of an impropriation in a Lay-man's fee; whilst those belonging to Colleges and Cathedrals, should be demised to the Vicars at the old rent, without fine, without improvement. Whereas Scholars being children of the Prophets, counted themselves most proper for Church-revenues; and this motion, if effected, would cut off more than the nipples of the breasts of both Universities, in point of maintenance.
26. Cambridge therefore began, and passed a Grace in their Congregation, that whosoever in their University, should by Word or Writing, oppose the received Doctrine, and Discipline of England, or any part thereof; should • ipso facto, be suspended from their former, & excluded from all future degrees. Oxford followed, recompensing the slowness of her pace, with the firmness of her footing, making a strong and sharp confutation of the Petition. But indeed King James made the most real refutation thereof, not resenting it (whatsoever is pretended) according to the desires and hopes (not to say the reports) of such who presented it. And after his Majesty had discountenanced it, some hot-spurs of the opposite party began to maintain (many copies thereof being scattered into vulgar hands) that now the property thereof was altered from a Petition into a Libel. And such papers desamatory of the present Government, punishable by the Statute, Prime Elizabethae.
Under favor, I conceive this Petition, by us lately exemplified, the proper Millenary Petition. Otherwise I observe, that Millenary Petition is, vox aequivoca, and attributed to all Petitions, with numerous and indefinite subscriptions, which were started this year concerning Church-Reformation. Many there were of this kind, moving for more, or less alteration, as the promoters of them stood affected. For all men's desires will then be of the same size, when their bodies shall be of the same stature. Of these, one, most remarkable, required a subscription in manner as followeth,
We whose names are under written, do agree to make our humble Petition to the Kings Majesty, that the present state of the Church, may be farther reformed in all things needful, according to the rule of God's holy Word, and agreeable to the example of other reformed Churches, which have restored both the Doctrine and Discipline, as it was delivered by our Savior Christ, and his holy Apostles.
Two things are remarkable therein. First, that this was no present Petition, but a preparative thereunto, which in due time might have proved one, if meeting with proportionable encouragement. Secondly, that it went farther than the former, as not being for the 〈 in non-Latin alphabet 〉 but for the 〈 in non-Latin alphabet 〉 Not for the paring, pruning, and purging, but for the extirpating and abolishing of Bishops, and conforming Church-government to foreign Presbytery. Whether the Subscribers to this Petition, were, for the main, a recruit of new persons, or a resumption of those who under-writ the former, I dare not define. Probably many, sensible that before they were Petition-bound, enlarged themselves now in their additional desires. For, such who ask no more than what they would have, commonly receive less than what they ask; seeing Petitions of this nature are seldom granted in full latitude, without some aba • ement. They allowed therefore some over-measure in their requests, that the surplusage being defalked, the remainder might, in some manner, give them satisfaction.
Sure I am, the Prelatical party complained, that, to swell a number, the nonconformists did not choose, but scrape Subscribers; not to speak of the ubiquitarinesse of some hands, the same being always present at all Petitions. Indeed to the first, only Ministers were admitted, but to the latter brood of Petitions, no hand, which had five fingers, was refused. Insomuch, that Master George (since Lord ) Goring, who then knew little, and cared less for Church-government (as unable to govern himself) being then (fifty years since) rather a Youth than a Man; a Boy, than a Youth; set his hand thereunto ( in the right, I believe of his Mother, a good Lady, much addicted to that party) and King James would in merriment make sport with him, to know, what reasons moved him at that age, to this Subscription. But enough of these Petitioners. Perchance we shall hear more of them the next Parliament.
SECTION II.
TO MATTHEW GILLYE Esq.
SOlomon saith, And there is a Friend that is nearer than a Brother. Now, though I have read many Writers on the Text, your practice is the best Comment; which hath most truly Expounded it unto me. Accept this therefore as the Return of the Thanks of your respectful Friend.
CAuselesse jealousies attend old age, as appears by Arch-bishop Whitgift, who ended his Life, according to his own desire, that he might not live to see the Parliament; being more scared than hurt, as fearing some strange opposition therein, & an assault of Un-conformists on Church-Discipline, fiercer than his age▪ feebled body should be able to resist. Born he was of ancient Parentage at great Grimsby in Lincoln shire, bred in Cambridge, admitted in Queens College, removed Scholar to Pembroke Hall (where Mr. Bradford was his Tutor) translated Fellow to Peter-house, returned Master to Pembroke, thence advanced Master of Trinity College, successively Parson of Teversham, Prebend of Eli, Dean of Lincoln, Bishop of Worcester, where the Queen forgave him his first fruits, a rare gift for her, who was so good an Huswife of Her Revenues. Yea, she constantly called him, Her little black Husband: which favor nothing elated his gravity, carrying himself as one unconcerned in all worldly honor. He survived the Queen not a full year, getting his bane by going in a cold morning by Barge to Fulham, there to consult with the Bishops about managing their matters in the ensuing Parliament. And no wonder if those few sparks of natural heat, were quickly quenched witha small cold in him, who was then above seventy two years of age. He died of the Palsy, one of the worthiest men that ever the English Hierarchy did enjoy.
2. But a modern writer in his voluminous book against the practices of English Prelates, bitterly inveigheth against him whom be termeth, A Pontifical (meaneth he Paganish, or Popish?) Bishop, and chargeth him with many misdemeanors. Give me leave a little without bitterness, both to pass my censure on his book, and make this Archbishop his just defense, against his calumniation. First in general, behold the complexion of his whole book, and it is black and swarthie in the uncharitable Subject and Title thereof. An Historical collection of the several execrable Treasons, Conspiracies, Rebellions, Seditions, State-schisms, Contumacies, Anti-monarchical Practices, and oppressions of English Prelates &c. Thus he weeds men's lives, and makes use only to their disgrace, of their infirmities, mean time suppressing many eminent actions, which his own conscience knows were performed by them. What a monster might be made out of the best beauties in the World, if a Limmer should leave what is lovely, and only collect into one Picture, what he findeth amiss in them? I know there be white Teeth in the blackest Black-moore, and a black Bill in the whitest Swan. Worst men have something to be commended, best men something in them to be condemned. Only to insist on men's faults, to render them odious, is no ingenious employment. God, we know, so useth his fan, that he keepth the Corn, but driveth away the Chaff. But who is he that winnoweth so, as to throw away the good grain, and retain the Chaff only?
3. Besides it containeth untruths, or at the best uncertainties, which he venteth with assurance to posterity. For instance speaking of Walter Tyrrill, the French Knight, casually killing King William Rufus in new Forest, with an arrow glancing from a tree, he saith, that in all likelihood, Anselm Archbishop of Canterbury (our Whitgifts predecessor) with fore-plotted treason, hired Tyrill to murder the King in this manner. Now to condemn the memory of so pious and learned a man as Anselm was (though I will not excuse him in all things) five hundred years after the fact pretended on his own single bare surmise, contrary to the constant current of all authors (no one whispering the least suspicion thereof) hath (I believe) but little of Law, and nothing of Gospel therein. Let the glancing of Tyrrels arrow mind men how they bend their bows to shoot arrows, even bitter words at the memory of the deceased, lest it rebound back (not as his did to hit a stander by, but) justly to wound him, who unjustly delivered it.
4. But to come to our reverend Whitgift. First, he chargeth him for troubling the Judges, with his Contestations about Prohibitions, endeavoring to enlarge his Ecclesiastical Jurisdiction. This being the Accusation but of a Common Lawyer, and that in favor of his own Courts, I leave to some Doctor of the Civil or Canon Law, as most proper to make answer thereunto. Only, whereas he saith, that Whitgift did it to the prejudice of the Queens Prerogative, surely She knew her own Privileges so well (besides those of her Council to teach her) that she would never have so favourably reflected on him, if sensible (wise Princes having a tender touch in that point) that he any way went about to abridge her Royal Authority.
5. Secondly, he taxeth him for his extraordinary train, of above sixty men-servants, (though not so extravagant a number, if his person and place be considered) who were all trained up to martial affairs, and mustered almost every week, his stable being well furnished with store of great Horses. But was it a fault in those martial days, when the invasion of a Foreign Foe was daily suspected, to fit his Family for their own, and the Kingdoms defense? Did not Abraham, that heavenly Prophet, and holy Patriarch, arm his Trained Servants in his own house, in his victorious expedition against the King of Sodom? Yea, if Churchmen of an Anti-prelatical spirit, had not since tampered more dangerously with training of Servants, (though none of their own) both Learning and Religion had (perchance) looked, at this day, with a more cheerful countenance.
6. Whereas it intimates, that this Arch-bishop had been better employed in training up Scholars for the Pulpit, than Soldiers for the Field; know, that as the Latter was performed, the former was not quitted by him. Witness many worthy preachers bred under him in Trinity College, and more elsewhere relieved by him. Yea, his Bounty was too large to be confined within the narrow Seas; Beza, Drusius, and other foreign Protestant Divines, tasting freely thereof. Nor was his Liberality only a Cistern for the present age, but a running River from a fresh Fountain, to water Posterity in that School of Croydon, which he hath beautifully built, and bountifully endowed. More might be said in the vindication of this worthy Prelate, from his reproachful pen: But I purposely forbear; the rather, because it is possible, that the learned Gentleman since, upon a serious review of his own Work, and experimental Observation of the passages of this Age, may be more offended with his own writing herein, than others take just exception thereat.
7. Arch-bishop Whitgift was buried at Croydon, March 27. The Earl of Worcester, and Lord Zouch, his Pupills attending his Herse, and Bishop Babington (his Pupil also) made his Funeral Sermon, choosing for his Text 2 Chron. 24. 15, 16. and paralleling the Arch-bishops life with gracious Jehoida. Richard Bancroft, Bishop of London, brought up in Jesus College, succeeded him in the Arch-bishopric; whose actions, in our ensuing History, will sufficiently deliver his character without our description thereof.
8. Come we now to the Parliament assembled, & amongst the many Acts, which passed therein, none more beneficial for the Church than that, which made the King himself, and his Successors incapable of any Church-land to be conveyed unto them, otherwise than for three lives, or twenty one years. Indeed a Statute had formerly been made the thirteenth of Queen Eliz. which to prevent final Alicnation of Church-land, did disable all subjects from accepting them: But in that Statute a Liberty was left unto the Crown to receive the same. It was thought fit to allow to the Crown this favorable exception, as to the Patron general of the whole English Church; and it was but reason for the Sovereign, who originally gave all the Loafe to the Church, on occasion to resume a good Shiver thereof.
9. But he who shuts ninety nine gates of Thebes, and leaveth one open, shuts none in effect. Covetousness (shall I say, an apt Scholar to learn, or an able Master to teach, or both) quickly found out a way to invade the Lands of the Church, and evade the Penalty of the Law, which thus was contrived. Some Potent Courtier first covertly contracts with a Bishop (some whereof, though spiritual in Title, were too temporal in Truth, as more minding their Private Profit, than the Public good of the Church) to pass over such a proportion of Land to the Crown. This done, the said Courtier begs the Land of the Queen (even before her Highness had tasted thereof, or the lips of her Exchecquer ever touched the same) and so an Estate thereof is settled on him and his Heirs forever. And thus Covetousness came to her desired end, though forced to go a longer journey, and fain to fetch a farther compass about.
10. For instance, Doctor Coldwell, Doctor of Physique, and Bishop of Sarisbury, gave his Sea a very strong Purge, when he consented to the Alienation of Shi • bourn Manor from his Bishopric. Indeed, the good old man was shot between Wind and Water, and his consent was assaulted in a dangerous joincture of time to give any denial. For, after he was elected Bishop of Sarisbury, and after all his Church-preferments were disposed of to other persons, yet before his election was confirmed, past a possibility of a legal reversing thereof; Sir W. Rawleigh is importunate with him, to pass Sherborne to the Crown, and effected it, though indeed a good round rent was reserved to the Bishopric. Presently Sir Walter beggeth the same of the Queen, and obtained it. Much after the same manner Sir— Killegrew got the Manor of Crediton (a bough almost as big as all the rest of the Body) for the Church of Exeter, by the consent of Doctor Babington the Bishop thereof.
11. To prevent future wrong to the Church in that kind, it was now enacted, That the Crown it self, henceforward, should be incapable of any such Churchland to be conveyed unto it. Yet some were so bold as to conceive this Law void in the very making of it, and that all the obligation thereof, consisted (not in the strength of the Law) but only in the Kings and his Successors voluntary obedience thereunto. Accounting it injurious for any Prince in Parliament to tie his Successors, who neither can, nor will be concluded thereby, farther than it stands with their own convenience. However, it was to stand in force, till the same power should be pleased to rescind it. But others beheld this Law, not with a Politick, but Religious Eye, conceiving the King of Heaven, and the King of England, the Parties concerned therein, and accounting it Sacrilege for any to alienate what is given to God in his Church.
12. Thus was the King graciously pleased to bind himself for the liberty of the Church. He knew full well all Courtiers (and especially his own Country-men's) importunity in asking, and perhaps was privy to his own impotency in denying, and therefore, by this Statute, he eased himself of many troublesome Suitors. For hereafter no wise man would beg of the King, what was not in his power to grant, and what (if granted) could not legally be conveyed to any Petitioner. Thus his Majesty manifested his good will and affection to Religion; and, although this Law could not finally preserve Church-lands, to make them immortal, yet it prolonged their lives for many years together.
12. Passe we now into the Convocation, to see what was done there: But here the History thereof, as I may say, is shot betwixt the joints of the Armor; in the interval, after Whitgift 's death, and before Bancroft 's removal to Canterbury, so that I can find the Original thereof neither in the Office of the Vicar-general, nor in the Registry of London; not can I recover it, as yet, from the Office of the Dean and Chapter of Canterbury, where most probably it is to be had, the Jurisdiction belonging to them in the Vacancy.
13. Take this as the result thereof. A Book of Canons was compiled, not only being the sum of the Queens Articles, Orders of her Commissioners, Advertisements, Canons of 1571. and 1597. which were in use before, but also many more were added, the whole number amounting unto 141. Some wise and moderate men supposed so many Laws were too heavy a burden to be long borne, and that it had been enough for the Episcopal party to have triumphed, not insulted over their adversaries in so numerous impositions. However, an Explanation was made in one of the Canons, of the use of the Cross in Baptism, to prevent Scandal; and learned Thuanus in his History taketh an especial notice thereof.
14. Motion being made in this Convocation, about framing an Oath against Simony, to be taken by all, presented to Churchpreferment. Bishop Rudde of St. David's (as conscientious as any of his order, and free from that fault) opposed it; chiefly, because he thought it unequal, that the Patron should not be forced, as well as the Clerk, to take that Oath: Whereupon it was demanded of him, whether he would have the King to take that Oath when he presented a Bishop or Dean, and hereat the Bishop sat down in silence.
15. About this time the Corporation of Rippon in York-shire, presented their Petition to Queen Anne on this occasion. They had a fair Collegiate Church, stately for the structure thereof, (formerly erected by the Nobility and Gentry of the Vicenage) the means whereof, at the dissolution of Abbeys, were seized on by the King, so that small maintenance was left to the Minister of that populous Parish. Now, although Edwin Sands, Arch-bishop of York, with the Earl of Huntinton, Lord Burgley and Sheaffield, (successively Presidents of the North ) had recommended their Petition to Qu. Elizabeth, they obtained nothing but fair unperformed Promises: whereupon, now the Ripponeers humbly addressed themselves to Queen Anne, and hear her answer unto them.
ANNA R.
ANNE, by the grace of God, Qu. of England, Scotland, France and Ireland, &c. To all, to whom these presents shall come, greeting. Whereas there hath been lately exhibited and recommended unto us, a frame and plat-form of a College General, to be planted and established at Rippon in the County of York, for the manifold benefit of both the Borders of England and Scotland. Upon the due perusing of the plot aforesaid, hereunto annexed and upon signification given of the good liking and approbation of the chief points contained therein, by sundry grave, learned, and religious parties, and some other of honorable Place and Estate. We have thought good, for the ample and perpetual advancement of Learning and Religion, in both the borders of our aforesaid Realms, to condescend to yield our favor and best furtherance thereunto: And for the better encouraging of other honorable and worthy Personages, to join with us in yielding their bounty and benevolence thereunto: We have and do signify and assure, and by the word of a sacred Princesse and Queen, do expressly promise, to procure, with all convenient speed, to and for the yearly better maintenance of the said College All, and every of the Requests, specified and craved to that end, in a small Schedule hereunto annexed. In confirmation whereof, we have signed these Presents by our hand and name above mentioned, and have caused our privy Signet to be set unto the same:
16. Such need never fear success, who have so potent a person to solicit their suite, King James being forward of himself to advance Learning and Religion, and knowing Christ's precept, Let your Light shine before Men; knew also that Rippon was an advantageous place for the fixing thereof; As which by its commodious position in the North, there would reflect luster almost equally into England and Scotland. Whereupon he founded a Dean and Chapter of seven Prebends, allowing them two hundred forty seven pounds a year, out of his own Crown-land, for their maintenance.
17. I am informed, that, lately, the Lands of this Church, are, by mistake, twice sold to several Purchasers, viz. Once under the notion of Dean and Chapters Lands; and again, under the property of Kings Lands. I hope the Chap • men (when all is right stated betwixt them) will agree amongst themselves on their bargain. Mean time, Rippon Church may the better comport with poverty, because only remitted to its former condition.
18. The Family of Love (or Lust rather) at this time, presented a tedious Petition to King James, so that it is questionable, whether His Majesty ever graced it with his perusal, wherein they endeavored to clear themselves from some misrepresentations, and by fawning expression, to insinuate themselves into his Majesty's good opinion: Which here we present.
To the King's most excellent MAJESTY, JAMES the first, by the grace of God, King of England, Scotland, France and Ireland, Defender of the Faith, &c.
MOst gracious and Sveraigne Lord, whereas there is published in a Book written by your Highness, as an instruction to your most noble Son (whom Almighty God bless with much Honor, Happiness, and Long life) of a People that are of a vile Sect among the Anabaptists, called the Family of Love, who do hold and maintain many proud, uncharitable, unchristian, and most absurd Opinions, unto whom your Highness doth also give the name of Puritans, assuming in the said Book, that divers of them (as Brown, Penry, and others) do accord with them in their foul Errors, heady and fantastical Opinions, which are there set down at large by Your Majesty, advising Your Royal Son (as is most meet) to punish them, if they refuse to obey the Law, and will not cease to stir up Rebellion.
Now most gracious Sovereign, because it is meet that your Highness should understand by their supplication, and declaration of the truth herein by themselves (of whom Your Majesty hath been thus informed) prostrate at Your Princely Feet, at true, faithful, loyal, and obedient Subjects, to all your Laws and Ordinances, Civil, Politique, Spiritual, Temporal, They with humble hearts do beseech Your Princely Majesty, to understand, and that the people of the Family of Love, or of God, do utterly disclaim, and detest all the said absurd, and self-conceited opinions, and disobedient, and erroneous sorts of the Anabaptists, Brown, Penty, Puritans, and all other proud-minded Sects and Heresies whatsoever, protesting upon pain of our lives, that we are not consenting nor agreeing with any such brain-sick Preachers, nor their rebellious and disobedient sects whatsoever, but have been, and ever will be, truly obedient to your Highness and your Laws, to the effusion of our Blood, and expenses of our Goods and Lands in Your Majesty's service. Highly la • ding Almighty God, who hath so graciously, and peaceably appointed unto us such a Virtuous, Wise, Religious, and Noble King, and so careful, and impartial a Justiciar to govern over us, beseeching him daily to bless Your Highness with his godly wisdom, and holy understanding, to the furtherance of his truth and godliness, and with all honor, happiness, peace, and long life, and to judge rightly between Falsehood and Truth.
And because Your Majesty shall have a perfect view, or an assured persuasion of the truth of the same our Protestation, if the • efore there be any indifferent man of the Kingdom, that can justly touch us with any such disobedient and wicked handling of ourselves, as seemeth by Your Majesty's Book it hath been informed unto Your Highness, unless they be such mortal enemies, the disobedient Puritans, and those of their heady humors, before named, who are much more Zealous, religious, and precise, in the tything of Mint, Annis, and Cumin, and in the preferring of such like Pharisaical, and self-chosen outward traditions and grounds, or hypocritical righteousness, than in the performing of Judgment, Mercy and Faith, and such like true and inward righteousness, which God doth most chiefly require, and regard, ( Mat. 15. 15. &c. ) and whose malice hath for twenty five years past and upwards, and ever since with very many untrue suggestions, and most foul Errors, and odious Crimes, the which we could then, if need were, prove, sought our utter overthrow & destruction. But that we have behaved ourselves in all orderlinesse and peaceableness of life where we dwell, and with whom we had to deal, or if we do vary or swerve from the established Religion in this land, either in Service, Ceremonies, Sermons or Sacraments, or have publicly spoken or inveighed, either by word or writing against our late Sovereign Princess government in cases spiritual or temporal, then let us be rejected for Sectaries, and never receive the benefit of Subjects.
Only Right Gracious Sovereign, we have read certain Books brought forth by a German Author under the Characters of H. N. who affirmeth therein, that he is prepared chosen and sent of God to minister, and set forth the most holy service of the love of God, and Christ, or of the Holy Ghost unto the children of men upon the Universal earth, out of which service or writings we be taught all Dutifull Obedience towards God, and Magistrates, and to live a Godly and honest life, and to love God above all things, and our neighbors as ourselves agreeing therein with all the Holy scriptures as we understand them. Against which Author, and his books we never yet heard or knew any Law established in this Realm by our late Gracious Sovereign, but that we might read them without offense, whose writings we suppose under your Highness correction, your Majesty hath yet never seen or perufed, heard of by any indifferent nor true information: For the said H. N. in all his doctrine and writings (being as we are credibly informed, as much matter in volume, if they were all Compiled together as the whole Bible contoineth) doth neither take part with, nor write against any particular party or company whatsoever, as naming them by their names, nor yet praise, or dispraise any of them by name; But doth only show in particular in his said writings, as saith he, the impartial service of love, requireth what is good or evil for everyone, wherein the man hath right or wrong in any point, whether it be in the State of his Soul towards God, or in the State of his body towards the Magistrates of the world and towards one another, to the end that all people (when they hear or read his writing, and do thereby perceive their sin, and estranging from God and Christ) might endeavor them to bring forth the due fruits of Repentance, which is reformation and newness of life, according as all the Holy Scriptures doth likewise require the same of everyone. And that they might in that sort become saved through Jesus Christ, the only Savior of all the world.
Notwithstanding dear Sovereign, yet hath the said Author, and his Doctrine a long time, and still is most shamefully and falsely standard by our foresaid adversaries both in this land, and in divers others, as to be replenished with all manner of damnable Errors, and filthy liberty of the flesh.
And we his well willers, and favorers in the upright drift of his doctrine, as aforesaid have also been of them complained of, & accused unto our Late Gracious Sovereign, and the Magistrates of this land, both long time past, and now lately again as to be a people so infected and stained with all manner of detestable wickedness and errors, that are not worthy to live upon the earth, but yet would never present any of his Books unto his Majesty to peruse; nor yet set them forth in any indifferent or true manner to the view of the world, lest their malicious, and standerous reports, and accusations against the same, and us, should thereby be revealed and disproved to their great shame. Through which their most odious and false complaints against us, the Magistrates did then, and also have now lately cast divers of us into Prison, to our great hindrance & discredit. But yet have never proved against us, by sufficient and true testimony any one of their foul accusations, as the Records in such cases, and the Magistrates that have dealt therein can testify, but are so utterly void of due and lawful Proof thereof, that they have framed divers subtle Articles for us, being plain, and unlearned men to answer upon our Oath, whereby to urge and gather some things from ourselves, so to prove their false and unchristian accusations to be true, or else will force us to renounce, recant, and condemn that which we do not willfully maintain nor justify, (much like as it was practiced in the Primitive Church against the Christians) yea they are not ashamed to lay their own and all other men disobedient and wicked acts (of what profession soever it be) upon our backs, to the end cunningly to purchase favor and credit to themselves, and to make us seem monstrous and detestable before the Magistrates, and the common people everywhere, for that we, and the doctrine of H. N. might without any indifferent trial, and lawful or orderly proceedings as heretofore hath been used in the Christian Church in such eases for confuting and condemning of Heresy, be utterly rooted out of the Land: with divers other most cruel practices, proceeding out of their bitter and envious hearts towards us, tending to the same unchristian and merciless purpose, the which we will here omit to speak of, because we have already been over • tedious to your Highness, and most humbly crave your most gracious pardon and patience therein, in respect we speak to clear ourselves of such matters as may touch our lives and liberties (which are two of the chiefest jewels that God hath given to Mankind in this world) and also for that we have few friends, or any other means than this, to acquaint your Highness with the truth and state of our cause, whereof we think your Majesty is altogether ignorant, but have very many Enemies, whom we do greatly suspect will not be slack to prosecute their false and malicious purpose against as unto your Highness, even like as they have accustomed in times past to do unto our late Sovereign Queen, through which prevailing in their slanderous defacing of us and our cause, divers of us for want of friends to make is rightly known unto her Majesty have sundry times been constrained to endure their injurious dealing towards us to our great vexation and hindrance.
Wherefore most gracious Sovereign, this is now our humble suit unto your Highness, that when your Kingly affairs of importance, which your Majesty hath now in hand, shall be well overpast (for the prosperous performance whereof we will (as duty bindeth us daily pray unto Almighty God) that then your Highness will be pleased because we have always taken the same Authors work aforesaid to proceed out of the great grace and love of God and Christ extended towards all Kings, Princes, Rulers, and People, upon the universal earth (as he in many of his works doth witness no less) to their salvation, unity, peace, and concord in the same Godly love) to grant us that favor, at your Majesty's fit and convenient time to peruse the Books yourself with an impartial eye, conferring them with the holy Scriptures, wherein it seemeth by the Books that are set forth under your Highness name, that you have had great travel, and are therefore better able to judge between Truth and Falsehood. And we will whensoever it shall please your Highness to appoint the time, and to command, and license us thereto, do our best endeavors to procure so many of the Books, as we can out of Germany (where they be Printed) to be delivered unto your Majesty, or such Godly, Learned, and indifferent men, as it shall please your Majesty to appoint.
And we will also (under your Highness lawful Licence, and commandment in that behalf) do our like endeavor to procure some of the Learned men in that Country (if there be any yet remaining alive that were well acquainted with the Author and his Works in his life time, and which likewise have exercised his works ever since) to come over and attend upon your Majesty at your appointed time convenient, who can much more sufficiently instruct and resolve your Highness in any unusual words, phrase, or matter, that may happily seem dark and doubtful to your Majesty that any of us in this your Land are able to do.
And so upon your Highness advised consultation and censure thereupon (finding the same Works heretical or seditious, and not agreeable to God's holy Word and testimonies of all the Scriptures) to leave them, to take them as your Majesty's Laws shall therein appoint us, having no intent or meaning to contend or resist there-against, however it be, but dutifully to obey thereunto according to the Counsel of Scriptures, and also of the said Authors work.
And our further humble suit unto your Highness is, that of your gracious favor, and clemency you will grant and give order unto your Majesty's Officers in that behalf, That all of us your faithful loving Subjects, which are now in Prison in any part of this your Realm for the same cause, may be released upon such Bail, or Bond as we are able to give; and that neither we, nor any of that company (behaving ourselves orderly and obediently under your Highness laws) may be any further persecuted or troubled therein, until such time as your Majesty and such Godly learned and indifferent men of your Clergy, as your Highness shall appoint thereto, shall have advisedly consulted and determined of the matter, whereby we may not be utterly wasted by the great Charge of Imprisonment, and Persecution, and by the hard dealing of our Adversaries, for we are but a People few in number, and yet most of us very poor in worldly wealth.
O sacred Prince! we humbly pray that the Almighty will move your Princely heart with true judgment to discern between the right and the wrong of our cause, according to that most certain and Christian Rule set down by our Savior Christ unto his Disciples, Matth: 7. 12. Ye shall know the tree by the fruit, and in our obedience, peaceable, and honest lives, and conversation to protect us; and in our disobedience and misdemeanor to punish us, as resisters of God's Ordinance, of the Kingly Authority, and most high Office of Justice committed to your Majesty to that purpose towards your Subjects, Rom. 13.
And gracious Sovereign, we humbly beseech your Highness with Princely Regard in equity and favor to ponder, and grant the humble suit contained in this most lowly supplication of your loyal, true hearted, faithful subjects, And to remember that your Majesty in your Book of Princely, grave, and fatherly advice, to the happy Prince, your Royal Son, doth conclude, Principis est parcere subjectis & debellare superbos, and then no doubt, God will bless your Highness with all your Noble Offspring, with peace, long life, and all honors, and happiness, long to continue over us; for which we will ever pray with incessant prayers to the Almighty.
I find not what effect this their Petition produced; whether it was slighted, and the Petitioners looked upon as inconsiderable, or beheld as a few frantic folk out of their wits, which consideration alone often melted their Adversaries Anger into Pity unto them.
19. The main design driven on in the Petition is to separate themselves from the Puritans (as persons odious to King JAMES) that they might not fare the worse for their Vicinity unto them; though these Familists could not be so desirous to leave them as the others were glad to be left by them. For if their opinions were so senseless, and the lives of these Familists so sensual, as is reported, no purity at all belonged unto them.
20. Some take exceptions at their Prayer for King JAMES; willing him, and his, Peace, long life, all honor, and happiness, without mentioning of Life Eternal and the Blessings thereof, whilst others are so much of the Family of Charity to this Family of Love, as to excuse the omission as casual, or else extend happiness as comprehensive of the World to come. Others are more justly offended to see God and Dung joined together, God's Word and the words of H. Nicholas equally yeaked by them as infallible alike. They confess in this book some unusual words which are Dark and Doubtfull, which at this day is affected by many Sectarists (whilst Truth is plain and easy) amusing People with mystical expressions, which their Auditors understand not, and perchance not they themselves. So that as one saith very well of their high soaring pretended spiritual language, That it is a great deal too high for this world, and a great deal too low for the world to come.
21. I find one in his Confutation of this Petition inveighing against our Bishops: That they were friends unto Familism, and favored the Promoters thereof, adding moreover, That sew of the Prelatical way refuted them. Now though the best friends of Bishops, yea, and the Bishops themselves will confess they had too many faults; Yet I am confident this is a false and uncharitable aspersion upon them: No better is that when he saith, That divers of the Court of Queen Elizabeth, and some Nobles, were Familists; wherein I am sure Plenty of Instances hath put him to such a Penury that he cannot insist upon any one. But I am inclined the rather to Pardon his Error herein, because the Author reporting this, is a Forreigner then living in Scotland; And should I trear of the Character of the Court of King JAMES at Edinburgh at the same time, possibly my Pen at so great a distance might commit far worse mistakes.
22. Some will say, where are these Familists nowadays? are they utterly extinct, or are they lost in the heap of other Sects, or are they concealed under a new name? The last is most probable. This Family (which shut their Dores before) keeps open house now: Yea, Family is too narrow a name for them they are grown so numerous. Formerly by their own Confession in this Petition they had three Qualities, Few, Poor, and Unlearned; for the last Billa vera, their Lack of Learning they still retain, being otherwise many, and some rich, but all under the name of RANTERS, and thus I fairly leave them, on condition they will fairly leave me, that I may hear no more of them for delivering Truth and my own Conscience in what I have written concerning their Opinions.
23. I find no Protestant tears dropt on the grave of any eminent Divine this year, but we light on two Romanists dying beyond Sea, much lamented: one, Richard Hall, bred in Christ's College in Cambridge, whence he ran over to Rome, whence he returned into the Low Countries, and died Canon, and Official of the Cathedral of S. Omer: The other, Humphrey Eli, an Herefordshire man by birth, Fellow of St. John 's in Oxford, whence going beyond sea, at Rome he commenced Doctor of Law, and afterwards died Professor thereof in the University of Ponta Mousan. He is charactred to be, Juris peritus doctus, pauper, & pacificus; A Lawyer learned, poor, and peaceable. And thus much my charity can easily believe of him: but the Distich (the Epitaph I take it on his Tomb) is damnable hyperbolical;
Or else the Poet lies who made the Verses. But his ashes shall not be disturbed by me.
24. The Romish Catholics, now utterly despairing, either by flattery to woo, or force to wrest, any free and public exercise of their Religion, some of them entered into a damnable, and devilish conspiracy, to blow up the Parliament-House with gun-powder. In this plot were engaged,
- 1. Robert Catesbie.
- 2. Thomas Percie.
- 3. Sir Everard Dighie.
- 4. Francis Tresham.
- 5. Robert Winter.
- 6. Thomas Winter.
- 7. John Wright.
- 8. Christopher Wright.
- 9. Ambrose Rookwood.
- 10. Robert Keys.
- 11. John Grant.
- 12. Thomas Bates, Catesbie's man.
- 13. Guido Faux.
Twelve, besides their Foreman, but, how honest and true, let their ensuing action declare. Surely all of resolute spirits, most of ancient families, some of plentiful fortunes, and Percie, though weak in purse himself, pretended to command the wealthiest coffers of another.
25. But, a treason without a Jesuit, or one of Jesuited principles therein, is like a dry wall, without either lime, or mortar: Gerard must be the cement, with the Sacrament of Secrecie, to join them together: Garnet and Tismond (whelps of the same litter) commended, and encouraged the design. But here an important scruple was injected, How to part their friends, from their foes in the Parliament, they having many in the House, of alliance, yea, of the same (in conscience a nearer kindred) Religion with themselves. To slay the righteous with the wicked, be it far from God, and all good men. And yet, as such an impartial destruction, was uncharitable: so an exact Separation seemed as impossible. Here Garnes, instead of untying, cut this knot asunder, with this his sharp decision; That in such a case as this, it was lawful to kill friend, and foe together. Indeed, the good husbandman in the Gospel, permitted the tares to grow for the corn 's sake; whereas here, by the contrary counsel of the Jesuit, the corn (so they reputed it) was to be rooted up for the tares sake.
26. This scruple in conscience, thus satisfied by Garnet, two other difficulties in point of performance, presented themselves. For, CHARLES, Duke of York, probably (by reason of His minority) would not be present, and the Lady ELIZABETH would certainly be absent from the Parliament-House. How then should these two (the next Heirs to the Crown) be compassed within their power? But for the first, Percie, proffered his service, promising to possess himself, by a fraudulent force, of the person of the Duke. Catesbie undertook the other difficulty, under a pretended Hunting-match (advantaged thereunto by the vicinitie of Ashbie, to the Lord Harrington 's, where the Princesse had Her education) to train Her into their command. All rubs thus removed, their way was made as smooth as glass, and as slippery too, as by the sequel may appear.
27. But first be it remembered, that, though these plotters intended at last with honor to own the action, when success had made all things secure; yet they purposed, when the blow was first given, and whilst the act was certain, but the success thereof doubtful, to father the fact on the Puritans. They thought, their backs were broad enough, to bear both the sin, and shame; and, that this saddle, for the present, would finely fit their backs, whose discontent (as these plotters would pretend) unable otherwise to achieve their desired alteration in Church-Government, had, by this damnable treason, effected the same. By transferring the fact on the then most innocent Puritans; they hoped, not only to decline the odium of so hellish a design, but also (by the strangeness of the act, and unsuspectednesse of the actors) to amuze all men, and beget an universal distrust, that every man would grow jealous of himself. And, whilst such amazement tied, in a manner, all men's hands behind them, these plotters promised themselves the working out their own ends, part by their home-strength, and the rest by calling in the assistance of foreign Princes.
28. They fall a working in the Vault. Dark the place, in the depth of the earth; dark the time, in the dead of the night; dark the design, all the actors therein concealed by oath from others, and thereby combined amongst them selves. Oh! how easy is any work, when high merit is conceived the wages thereof? In piercing thorough the wall nine foot thick, they erroneously conceived, that they thereby hewed forth their own way to heaven. But they digged more with their silver in an hour, than with their iron in many days; namely, when discovering a Cellar hard by, they hired the same, and these Pioneers saved much of their pains by the advantage thereof. And now all things were carried so secretly, no possibility of any detection, seeing the actors themselves had solemnly sworn that they would not, and all others might as safely swear, they could not make any discovery thereof.
29. But, so it fell out, that the sitting of the Parliament was put off from time to time; namely, from the seventh of February (whereon it was first appointed to meet) it was adjourned till the fifth of October, and afterward from the fifth of October, put off till the fifth of November, and accordingly their working in the vault (which attended the motion of the Parliament) had several distinct intermissions, and resumptions thereof. As if Divine Providence had given warning to these Traitors (by the slow proceeding, and oft adjourning of the Parliament) mean time seriously to consider, what they went about; and seasonably to desist from so damnable a design, as suspicious, at last it would be ruined, which so long had been retarded. But, no taking off their wheels will stay those chariots from drowning, which God hath decreed shall be swallowed in the Red sea.
30. Behold! here is fire, and wood, but where is the Lamb for the burnt offering? Alas! a whole flock of lambs were not far off, all appointed to the slaughter. The King, Prince Henry, Peers, Bishops, Judges, Knights, and Burgesses, all designed to destruction. Let me smite him (said Abishat of Saul ) even at once, and I will not smite him the second time. So here, a blow, so sound, secret, and sudden, was intended it would not need iteration: once, and ever, the first act would finish all in an instant. But, thanks be to God, nothing was blown up but the Treason, or brought to execution but the Traitors.
31. Indeed, some few days before the fatal stroke should be given, Master Keys, being at Tichmersh in Northampton-shire, at the house of Master Gilbert Pickering, his Brother-in-law (but of a different Religion, as a true Protestant ) suddenly whipped out his sword, and in metriment made many offers therewith, at the heads, necks, and sides of many Gentlemen and Gentlewomen then in his company. This then was taken as a mere frolic, and for the present passed accordingly; but afterwards (when the Treason was discovered) such as remembered his gestures, thought thereby he did act, what he intended to do (if the plot had took effect) hack, and hew; kill, and slay all eminent persons, of a different Religion from themselves.
32. Curse not the King, no not in thy thought—for a bird of the air shall carry the voice, As here such a discovery was made: with a Pen (fetched from the feather of a foul) a Letter was written to the Lord Mounteagle, in manner following:
My Lord,
OUt of the love I bear to some of your friends, I have a care of your preservation: Therefore, I would advise you, as you tender your life, to devise some excuse to shift off your attendance at this Parliament: For, God and man have concurred to punish the wickedness of this Time. And think not slightly of this advertisement, but retire yourself into your Country, where you may expect the event in safety: For, though there be no appearance of any stir, yet I say, they shall receive a terrible Blow this Parliament, and yet they shall not see who hurts them. This counsel is not to be contemned, because it may do you good, and can do you no harm; for the danger in past so soon as you have burnt the Letter: And I hope God will give you the grace to make good use of it: To whose holy protection I commend you.
A strange Letter, from a strange hand, by a strange Messenger: without date to it, name at it, and (I had almost said) sense in it. A Letter, which, even when it was opened, was still sealed, such the affected obscurity therein.
33. The Lord Mounteagle, as loyalty advised him, communicates the Letter to the Earl of Salisbury, he to the KING. His Majesty, on the second perusal, expounded the mystical Blow meant therein must be by Gun-powder, and gives order for searching the Rooms under the Parliament House, under pretence to look for lost Hangings, which were conveyed away. The first search about evening, discovered nothing but Percy 's Cellar, full of Wood, and Johnson his man (under that name was Faux disguised) attending therein. However the name of Percy, and sight of Faux so quickened the jealousy of the Lord Mounteagle, that this first slight Search led to a second scrutiny, more strictly, and secretly performed.
34. This was made at midnight by Sir Thomas Knevet, Gentleman of His Majesty's Privy Chamber, and others, into the Vault under the Parliament House. There the mystery of iniquity was quickly discovered; a Pile of Fewell, faced over with Billets, lined under with thirty six Barrels of Powder, besides Iron bars, to make the force of the fire more effectual. Guido Faux was apprehended in the outward Room, with a Dark Lantern in his hand (the lively emblem of their design, whose dark side was turned to man, whiles the light part was exposed to God) and three Matches, ready to give fire to the Train. This Caitiffe professed himself only grieved, that he was not in the inner room, to blow himself, and them, all up together: affirming moreover, that, not God, but the Devil made the discovery of the Plot.
35. Mean time, Catesbie, Percy, Rookwood, both the Wrights, and Thomas Winter, were hovering about London, to attend the issue of the matter. Having sat so long abrood, and hatching nothing, they began to suspect, all their eggs had proved addle. Yet betwixt hope, and fear, they and their Servants post down into the Country, thorough Warwick, and Worcester, into Stafford shire. Of Traitors they turn Felons, breaking up Stables, and stealing Horses as they went. But many of their own men (by a far more lawful felony) stole away from their Masters, leaving them to shift for themselves. The neighbouring Counties, and their own consciences, rise up against these riotous Roisters, as yet unknown for Traitors. At last Sir Richard Walsh, High Sheriff of Worcestershire, overtook them at Holbeck in Stafford shire at the house of Mr. Stephen Littleton; where, upon their resistance, the two Wrights were killed; Rookwood, and Thomas Winter shrewdly wounded.
36. As for Percy, and Catesbie, they fought desperately for their lives (as knowing, no quarter, but quartering, would be given unto them) and, as if they scorned to turn their backs to any but themselves, setting back to back, they fought against all that assaulted them. Many swords were drawn upon them, but gunpowder must do the deed, which discharged that bullet, which dispatched them both. Never were two bad men's deaths more generally lamented of all good men; only on this account, that they lived no longer, to be forced to a farther discovery of their secret Associates.
37. It must not be forgotten, how some hours before their apprehension, as these Plotters were drying dank gun-powder in an Jane, a Miller casually coming in (haply not heeding the black meal on the hearth) by careless casting on of a billet, fired the gun-powder: Up flies the Chimney, with part of the house: all therein are frighted, most hurt, but especially Catesbie and Rookwood had their faces soundly scorched; so bearing in their bodies, not 〈 in non-Latin alphabet 〉 the marks of our Lord Jesus Christ, but the print of their own impieties. Well might they guess, how good that their cup of cruelty was, whose dregs they meant others should drink, by this little sip, which they themselves had unwillingly tasted thereof.
38. The rest were all at London solemnly arraigned, convicted, condemned. So foul the fact, so fair the proof, they could say nothing for themselves. Master Tresham dying in the prison, prevented a more ignominious end.
- 1. Sir Everard Digbie, Robert Winter, Grant, and Bates, were hanged, drawn, and quartered, at the West end of S. Paul 's. Three of them, but especially Sir Everard Digbie, died very penitently, and devoutly; only Grant expressed most obstinacy at his end.
- 2. Thomas Winter, Ambrose Rookwood, Keies, and Faux were executed, as the former, in the Parliament-yard in Westminster, Keies followed Grant in his obstinacy; and Faux shown more penitency than all the rest.
- 3. Garnet, Provincial of the English Jesuits, was arraigned some weeks after, by four several names, and executed on the Saturday, which, he said, was called Institutio crucis; of whom largely in the next year.
They all craved testimony, that they died Roman Catholics; my pen shall grant them this their last, and so equal petition, and bears witness to all whom it may concern, That they lived, and died in the Romish Religion. And although the heinousness of their offense, might, with some color of justice, have angered severity into cruelty against them; yet so favourably were they proceeded with, that most of their Sons, or Heirs (except since disinherited by their own prodigality) at this day enjoy their Paternall possessions.
39. Heaven having thus defeated Hell of its desired success, Earth since hath endeavored to defraud Heaven of its deserved praise. A posthume report is brought forth into the world (nursed, as it is fit, by the mothers thereof) that King JAMES was privy to this Plot all along; and, that His observing ran parallel with the Traitors, acting therein, so that He could discover it, when He pleased, but was not pleased to discover it, until the Eve of the fifth of November, A fancy inconsistent with that ordinary piety, which all charitable men must allow King JAMES as a Christian; and with that extraordinary policy, which His adversaries admire in Him as a Statesman. Was it probable, that He would tempt God so profanely, as solemnly to thank him, for revealing that to Him, which he knew before? Would King JAMES his wisdom, not to say, His wariness, not to say, His fearfulness, dally so long with destruction, as to put it off to the last hour, when, Uno actu, tactu; ictu, nictu, all might have been confounded? Was it not hard for Him to equivocate before such a Master of equivocation, as Garnet the Jesuit was? who, certainly, if he had smelt any juggling of King JAMES therein; would, no doubt, have proclaimed it to all the world at his execution. I deny not, but, that the King, both by intelligence from foreign parts, and secret information from those secular Priests, that Bishop Bancroft secretly kept in his house, was advertised in general of some great Plot which the Jesuited Papists were hatching against the ensuing Parliament: but, for the particulars, that rid'ling Letter brought Him the first notice thereof, whatsoever is fancied to the contrary. But, if wild conjectures in such cases from obscure Authors, shall be permitted to justle for credit against received Records, all former unquestionable history, will be quickly reduced to an universal uncertainty. But there is a generation of people, who, to inhanse the reputation of their knowledge, seem not only, like moths, to have lurked under the carpets of the Counsel Table; but, even like fleas, to have leaped into the pillows of Princes bed-chambers, thence deriving their private knowledge of all things, which were, or were not ever done, or thought of. In defiance of whom I add, Give unto Caesar the things that are Caesars, and unto God the things that are God's. Let King JAMES by reading the Letter, have the credit of discovering this Plot to the world, and GOD the glory for discovering it unto King JAMES.
40. A learned Author, making mention of this Treason, breaketh forth into the following rapture:
A wish, which, in my opinion, hath more of Poetry, than of piety therein, and from which, I must be forced to dissent. For, I conceive not the credit of our Country-men concerned in this Plot; not beholding this as a national act, whose actors were but a party of a party, a desperate handful of discontented persons of the Papistical faction. May the day indeed be ever forgotten, as to the point of imitation, but be ever remembered to the detestation thereof. May it be solemnly transmitted to all posterity, that they may know, how bad man can be to destroy, and how good God hath been to deliver. That especially we English-men may take notice, how woeful we might have been, how happy we are, and how thankful we ought to be. In order whereunto the Parliament (first moved therein by Sir Edward Montague, afterward Baron of Boughton ) enacted an annual, and constant memorial of that day to be observed.
41. Certainly, if this Plot had took effect, the Papists would have celebrated this day with all solemnity, and it should have taken the upper hand of all other Festivalls. The more therefore the shame, and pity, that amongst Protestants, the keeping of this day (not as yet full fifty years old) begins already to wax weak, and decay. So that the red letters, wherein it is written, seem daily to grow dimmer, and paler in our English Calendar. God forbid, that our thankfulness for this great deliverance, formerly so solemnly observed, should hereafter be like the squibs, which the Apprentices in London make on this day; and which give a great flash, and crack at the first, but soon after go out in a stink.
42. Matthew Hutton Archbishop of York ended his religious life, descended from an ancient Family of Hutton Haell (as I take it, in Lancashire ) Fellow of Trinity College in Cambridge (to the enlarging whereof he gave an hundred marks ) afterwards Master of Pembroke Hall, and Margaret Professor, then Bishop of Durham, and Archbishop of York. One of the last times that ever he preached in his Cathedral was on this occasion: The Catholics in Yorkshire were commanded by the Queens Authority to be present at three Sermons, and at the two first behaved themselves so obstreperously, that some of them were forced to be gagged, before they would be quiet. The Archbishop preached the last Sermon most gravely and solidly, taking for his Text, Joh. 8. 47. He that is of God heareth God's words, ye therefore hear them not, because ye are not of God.
43. Here I must clear the memory of this worthy Prelate, from a mistake committed, surely not willfully, but through false intelligence, by a pen, otherwise more ingenuous, and professing respect to him, and some familiarity with him.
This worthy Prelate had but three Sons,
- 1. Mark, who died young,
- 2. Sir Timothy Hutton, Knighted Anno 1605. and Sheriff of Yorkshire.
- 3. Sir Thomas Hutton, Knight, who lived and died also respected in his own Country.
As for this Luke Hutton, he was not his, but Son to Doctor Hutton, Prebendarie of Durham.
This Archbishop was a learned man, excepted even by a Jesuit, (who wrote in disgrace of the English, as neglecting the reading of Fathers ) and another Matthew more, qui unus in paucis versare Patres dicitur. He founded an Hospital in the North, and endowed it with the yearly revenue of thirty five pounds.
44. Two other Bishops this year also ended their lives: In March, John Young Doctor in Divinity, once Master of Pembroke Hall in Cambridge, Bishop of Rochester, in which See he sat above twenty seven years. And Anthony Watson, Fellow of Christ's College in Cambridge, first Dean of Bristol, and afterwards Bishop of Chichester, whom Queen Elizabeth made Her Almoner, namely after Bishop Fletcher, at whose indiscr • et second marriage the Queen took distaste. Bishop Watson died in September, and always led a single life.
45. Father Henry Garnet was now most solemnly, and ceremoniously brought to the scaffold: who, because he is cried up by the Papists for so precious a piece of piety, we will be the larger in the delivery of his true character. For, although we will not cast dirt on the foulest face, it is fit we should wash off the paint of counterfeit holiness from the hypocritical pretenders thereunto. Bred he was in Winchester School, where, with some other Scholars, he conspired to cut off his School-Masters, Bilson 's right hand (early his enmity against Authority retrenching his riot) but that his design was discovered. Being Prepositour of the School (whose frown, or favor was considerable to those under his inspection) he sodomitically abused five , or six, of the handsomest youths therein. Hereupon his School-Master advised him, yea, he advised himself, rather silently to slink away, than to stand Candidate for a repulse in his preferment to New College. Over he fled to Rome, where, after some years, he so improved himself, that, from a Prepositour over boys, he was made Provincial over men, even the whole Order of English Jesuits.
46. Hence he returned into England, and was not only privy to, but a principal plotter of the Gunpowder-Treason. Being attached, and imprisoned in the Tower, the Earl of Sarisbury, and Doctor Overall, Dean of S. Paul 's, with other Divines, repaired unto him, charging it on his conscience, for not revealing so dangerous a conspiracy; Garnet pleaded for himself, that it was concredited unto him under the solemn seal of Confession; the violation whereof he accounted the highest impiety. This they disproved, because he had disccursed thereof frequently, and publicly, with Catesbie, Gerard, and Greenwood, circumstances inconsistent with the essential secrecy of Confession. Garnet sought to salve himself with a fine distinction (so fine that it brake to pieces in the spinning) that it was told him in viâ ad confessionem, in order to confession; which, though wanting some formalities thereof, did equally oblige his conscience to conceal it.
47. Dean Overall rejoined, that Confession was of antefacts, not postfacts; and, that it is not confession, but • enacing to impart to a Priest intended villainies. He farther urged, that their most conscientious Casuists allowed, yea, enjoined Priests discovery in such case, when a greater good accrued by revealing, than concealing such secrecies. I was minded (quoth Garnet) to discover the plot, but not the persons therein.
48. Here the Earl of Sarisbury interposed; and, who said he) hindered you from discovering the Plot? Even you yourself (answered Garnet) for I knew full well, should I have revealed the Plot, and not the Plotters, you would have racked this poor body of mine to pieces, to make we confess. And now we have mentioned the rack, Know, that never any rack was used on Garnet, except a wit-rack, wherewith he was worsted, and this cunning archer outshot in his own bow. For being in prison with Father Oldcorne, alias Hall, his Confessor, they were put into an equivocating room, (as I may term it) which pretended nothing but privacie, yet had a reservation of some invisible persons within it, ear-witnesses to all the passages be twixt them, whereby many secrecies of Garnet 's were discovered.
49. In Guild hall he was arraigned before the Lord Major, and the Lord's of the Privy Council, Sir Baptist Hicks (afterwards Viscount Camden ) being foreman of the Jury, consisting of Knights, Esquires, and the most substantial Citizens, whose integrities and abilities were above exception. I see therefore no cause why the defender of Garnet, after his death accuseth those men as incompetent, or improper for their place, as if he would have had him tried per pares by a Jury of Jesuits (and, would he have them all Provincials too?) which I believe, though summoned, would unwillingly have appeared in that place. Garnet, pleading little against pregnant proofs, was condemned, and some days after publicly executed in S. Paul 's Church-yard.
50. The Secretary of the Spanish Ambassador (for we charitably believe his Master honester, and wiser) writing into Spain, and Italy, what here he took upon hear-say, filled foreign Countries with many falsehoods concerning Garnet 's death, as namely,
|
Whereas |
|
Thus suffered Father Garnet, after whose death some subtle persons have impudently broached, and other silly people senselessly believed a certain miracle of his working, which we here relate as we find it reported:
51. John Wilkinson, a thorough-paced Catholic, living at S. Omers, posted over into England, as having a great desire to get, and keep some of Garnet 's relics. Great was his diligence in coming early before others to the place of his execution (which advantaged him near to Garnet 's person) and greater his patience in staying till all was ended, and the rest of the people departed. When, behold a straw be sprinkled with some drops of his blood (and having an ear of corn at the end thereof) leaped up on this Wilkinson, not taking the rise of its leap from the ground, he was sure, but whether from the scaffold, or from the basket wherein Garnet 's head was, he was uncertain: Was not this Wilkinson made of Jeat, that he drew this straw so wonderfully unto him? Well, however it came to pass, joyfully he departs with this treasure, and deposits the same with the Wife of Hugh Griffith, a Tailor (a Zealot of his own Religion) who provided a Crystal Case for the more chairie keeping thereof.
52. Some weeks after, upon serious inspection of this straw, the face of a man (and we must believe it was Garnet 's) was perceived therein, appearing on the outside of a leaf (which covered a grain within it) and where the convexitie thereof represented the prominencie of the face, with good advantage. Wilkinson, Hugh Griffith, and his wife, Thomas Laithwaith, and others beheld the same, though there be some difference in their depositions, whose eyes had the first happiness to discover this portraicture. Soon after, all England was belittered with the news of this straw, and Catholics cried it up for no less than a miracle.
53. There are two infallible touch-stones of a true miracle, which always is done 〈 in non-Latin alphabet 〉 presently, and 〈 in non-Latin alphabet 〉 perfectly. Neither of these on examination appeared here. For, when this straw salient leaped first up into Wilkinson 's lap, it is to be presumed, that he (having it so long in his possession) critically surveyed the same, the volume whereof might quickly be perused: and yet then no such effigiation was therein discovered, which some nineteen weeks after became visible, about the nineteenth of September following. Surely had this pregnant straw gone out its full time of forty weeks, it would have been delivered of a perfect picture indeed, whereas now miscarrying before that time, wonder not if all things were not so complete therein.
54. For the face therein was not so exact, as which might justly entitle heaven to the workmanship thereof. Say not it was done in too small a scantling to be accurate, for Deus est maximus in minimis, God's exquisitenesse appears the most in modells. Whereas when Witnesses were examined about this mock-miracle before the Archbishop of Canterbury, Francis Bowen deposed, that he believed that a good Artisan might have drawn one more curiously, and Hugh Griffith himself attested, that it was no more like Garnet, than to any other man who had a beard; and that it was so small, none could affirm it to resemble him; adding moreover, that there was no glory, or streaming rays about it, which some did impudently report.
55. However, this inspirited straw was afterward copied out, and at Rome printed in pomp, with many superstitious copartments about it (as a coronet, a cross, and nails) more than ever were in the original. Yea, this miracle (how silly, and simple soever) gave the ground-work to Garnet 's beatification by the Pope some months after. Indeed Garnet complained before his death, That he could not expect that the Church should own him for a Martyr, and signified the same in his Letter to his dear Mistress Anne (but for her surname call her Garnet, or Vaux, as you please) because nothing of religion, and only practices against the State were laid to his charge. It seemed good therefore to his Holiness, not to canonize Garnet for a solemn Saint, much less for a Martyr, but only to beatificate him, which (if I mistake not in their heavenly heraldrie) is by Papists accounted the least, and lowest degree of celestial dignity, and yet a step above the Commonaltie, or ordinary sort of such good men as are saved. This he did to qualify the infamy of Garnet 's death, and that the perfume of this new title might outsent the stench of his treason. But we leave this Garnet (loath longer to disturb his blessedness) in his own place, and proceed to such Church-matters as were transacted in this present Parliament.
56. Evil manners prove often (though against their will) the parents of good laws, as here it came to pass. The Parliament begun, and holden at Westminster the fifth of November, and there continued till the 27 of May following, enacted many things for the discovering, and repressing of Popish Recusants, extant at large in the printed Statutes. Whereof none was more effectual, than that Oath of Obedience, which every Catholic was commanded to take, the form whereof is here inserted: The rather, because this Oath may be termed like two of Isaac 's wells, Esek, and Sitnah; Contention, and Hatred, the subject of a tough controversy versie betwixt us and Rome, about the legal urging, and taking thereof; Protestants no less learnedly asserting, than Papists did zealously oppose the same.
The form of which Oath is as followeth:
I A. B. do truly and sincerely acknowledge, profess, testify, and declare in my conscience before God, and the world, That our Sovereign Lord King James is lawful, and rightful King of this Realm, and of all other His Majesty's Dominions, and Countries; and that the Pope, neither of himself, nor by any authority of the Church, or See of Rome, or by any other means with any other, hath any power, or authority to depose the King, or to dispose any of His Majesty's Kingdoms, or Dominions, or to authorize any foreign Prince to invade, or annoy Him, or His Count •• , or to discharge any of His subjects of their allegiance, and obedience to His Majesty, or to give license, or leave to any of them to bear arms, raise tumult, or to offer any violence, or hurt to His Majesty's Royal Person, State, or Government, or to any of His Majesty's subjects, within His Majesty's Dominions.
Also I do swear from my heart, that notwithstanding any declaration, or sentence of Excommunication, or deprivation, made, or granted, or to be made, or granted by the Pope, or his Successors or by any authority derived, or pretended to be derived from him, or his See, against the said King, His Heirs, or Successors, or any absolution of the said subjects from their obedience: I will bear faith, and true allegiance to His Majesty, His Heirs, and Successors, and Him, and Them will defend to the uttermost of my power, against all conspiracies and attempts whatsoever, which shall be made against His or Their Persons, Their Crown, and Dignity, by reason or color of any such sentence, or declaration, or otherwise, and will do my best endeavor to disclose, and make known unto His Majesty, His Heirs and Successors, all treasons, and traitorous conspiracies, which I shall know, or hear of, to be against Him, or any of Them.
And I do farther swear, That I do from my heart abhor, detest, and abjure, as impious, and heretical, this damnable doctrine, and position, That Princes, which be excommunicated, or deprived by the Pope, may be deposed, or murdered by Their subjects, or any other whatsoever.
And I do believe, and in conscience am resolved, that neither the Pope, nor any person whatsoever, hath power to absolve me of this Oath, or any part thereof, which I acknowledge by good and full authority to be lawfully ministered unto me, and do renounce all Pardons, and D • spensations to the contrary. And all these things I do plainly, and sincerely acknowledge, and swear, according to these express words, by me spoken, and according to the plain, and common sense, and understanding of the same words, without any equivocation, or mental evasion, or secret reservation whatsoever. And I do make this recognition, and acknowledgment heartily, willingly, and truly, upon the true faith of a Christian. So help me God.
This Oath was devised to discriminate the pernicious from the peaceable Papists. Sure bind, sure find. And the makers of this were necessitated to be larger therein, because it is hard to strangle equivocation, which, if unable by might to break, will endeavor by slight to slip the halter.
57. No sooner did the news thereof arrive at the ears of his Holiness, but presently he dispatcheth his Breve into England, prohibiting all Catholics to take this Oath, so destructive to their own souls, and the See of Rome; exhorting them patiently to suffer persecution, and manfully to endure martyrdom. And, because report was raised, that the Pope wrote this Breve, not of his own accord, and proper will, but rather for the respect, and at the instigation of others; next year he sent a second to give faith, and confirmation to the former. Notwithstanding all which, this Oath, being tendered to, was generally taken by Catholics, without any scruple or regret. And particularly, George Blackwell, Arch-priest of the English, being apprehended, and cast into prison, by taking this Oath wrought his own enlargement. Which made Cardinal Bellarmine (some forty years ago acquainted with him) in his Letters kindly to reprove him for the same.
58. And now the allarme being given, whether this Oath was lawful, or no▪ both parties of Protestants and Papists drew forth their forces into the field. King JAMES undertook the POPE himself; the wearer of Three, against the wearer of a Triple Crown (an even match) effectually confuting his Breve 's. Bishop Andrew's takes Bellarmine to task; Bishop Barlow pours out upon Parsons; Doctor Morton, Doctor Robert Abbot, Doctor Buckeridge, Doctor Collins, Doctor Burrel, Master Tomson, Doctor Peter Moulin, maintain the legality of the Oath, against Suarez, Eudaemon, Becanus, Cofteteus, Peleterius, and others, to whose worthy Works the Reader is referred for his farther satisfaction. I may call at, not go into these controversies, lest, by staying so long, I be benighted in my way, the rather, because the nearer we approach our home, the longer the miles grow, I mean, matter multiplieth toward the conclusion of our work. And now it is not worth the while, to go into the contemperary Convocation, where we meet with nothing but formality and continuations.
SECTION III.
THOMAE DACRES DE CHESTHUNT, Armig:
AVdîsti saepius de Rotundâ tabulâ, quam Wintonia jactitat: Hanc Regem Arthurum instituisse ferunt; ne inter Milites ejus discumbentes aliquid discordiae ob 〈 in non-Latin alphabet 〉 orireretur.
Nôsti quales olim Libri fuerunt cum in gyrum rotarentur. Hinc adhuc inter Latinos volumen à volvendo obtinet. Nihil igitur interest quo ordine Patroni mei collocentur, cum in circulari formâinter primum & imum nihil sit discriminis.
Sed quorsùm haec! Cum Genus tuum, licet splendidum, (tanta est Comitas, quae te illustrem reddidit) non fastuose consulas: Tibi omnia prospera. Vale.
WEE May remember, that one of the best things produced by Hampton-Court-Conference, was a resolution in His Majesty for a new Translation of the Bible. Which religious design was now effectually prosecuted, and the Translators, being seven and forty in number, digested into six companies, and several Books assigned them, in order as followeth, according unto the several places wherein they were to meet, confer, and consult together; so that nothing should pass without a general consent.
Now, for the better ordering of their proceedings, His Majesty recommended the following Rules by them to be most carefully observed:
- 1. The ordinary Bible read in the Church, commonly called the Bishops Bible, to be followed, and as little altered as the Original will permit.
- 2. The names of the Prophets, and the Holy Writers, with the other names in the text, to be retained as near as may be, accordingly as they are vulgarly used.
- 3. The old Ecclesiastical words to be kept, viz: as the word [Church] not to be translated Congregation, &c.
- 4. When any word hath divers significations, that to be kept which hath been most commonly used, by the most eminent Fathers, being agreeable to the propriety of the place, and the analogy of faith.
- 5. The division of the Chapters to be altered either not at all, or as little as may be, if necessity so require.
- 6. No marginal notes at all to be affixed, but only for the explanation of the Hebrew, or Greek words, which cannot without some circumlocution, so briefly and fitly be expressed in the text.
- 7. Such quotations of places to be marginally set down, as shall serve for the fit reference of one Scripture to another.
- 8. Every particular man of each company to take the same Chapter, or Chapters; and, having translated, or amended them severally by himself where he thinks good, all to meet together, confer what they have done, and agree for their part what shall stand.
- 9. As any one company hath dispatched any one Book in this manner, they shall send it to the rest, to be considered of seriously, and juditiously; for, His Majesty is very careful in this point.
- 10. If any company upon the review of the Book so sent, shall doubt, or differ upon any places, to send them word thereof, note the places, and therewithal send their reasons: to which if they consent not, the difference to be compounded at the General Meeting, which is to be of the chief persons of each company, at the end of the work.
- 11. When any place of special obscurity is doubted of, Letters to be directed by Authority, to send to any learned in the Land for his judgment in such a place.
- 12. Letters to be sent from every Bishop, to the rest of his Clergy, admonishing them of this Translation in hand; and to move, and charge as many as, being skillful in the Tongues, have taken pains in that kind, to send his particular observations to the Company, either at Westminster, Cambridge, or Oxford.
- 13. The directours in each Company, to be the Deans of Westminster, and Chester, for that place; and the Kings Professors in the Hebrew, and Greek, in each University.
-
14. These Translations to be used, when
they agree better with the Text,
than the Bishops-Bible,
viz:
- Tindals.
- Matthews.
- Coverdals.
- Whitchurch.
- Geneva.
Besides the said directions before mentioned, three or four of the most ancient, and grave Divines in either of the Universities, not employed in translating to be assigned by the Vice-Chancellor, upon conference with the rest of the Heads, to be Overseers of the Translations, as well Hebrew, as Greek, for the better observation of the fourth Rule above-specified.
2. The untimely death of Mr. Edward Lively, much weight of the work lying on his skill in the Oriental Tongues, happening about this time ( happy that servant whom his Master, when he cometh, findeth so doing ) not a little retarded their proceedings. However the rest vigorously, though slowly, proceeded in this hard, heavy, and holy task, nothing offended with the censures of impatient people, condemning their delays, though indeed but due deliberation, for laziness. Our pen for the present taketh its leave of them, not doubting but within two years to give a good account of them, or rather that they will give a good account of themselves.
In the translating of the Bible, one of the eminent persons employed therein, was translated into a better life, viz:
3. Doctor John Reynolds, Kings Professor in Oxford, born in Devon▪shire, with Bishop Jewel, and Mr. Hooker, and all three bred in Corpus-Christi College in Oxford. No one County in England bare three such men contemporarie at large) in what College soever they were bred, no College in England bred such three men, in what County soever they were born.
4. This John Reynolds at the first was a zealous Papist, whilst William his Brother was as earnest a Protestant, and afterwards Providence so ordered it, that by their mutual disputation John Reynolds turned an eminent Protestant, and William an inverterate Papist, in which persuasion he died.
This gave the occasion to an excellent Copy of Verses, concluding with this Distich,
Daniel saith, Many shall run to and fro, and knowledge shall be increased. But here indeed was a strange transcursion, and remarkable the effects thereof.
5. His memory was little less than miraculous (he himself being the truest Table to the multitude of voluminous Books he had read over, whereby he could readily turn to all material passages in every leaf, page, volume, paragraph, not to descend lower, to lines and letters. As his Memory was a faithful Index, so his Reason was a solid Judex of what he read; his Humility set a luster on all (admirable that the whole should be so low, whose several parts were so high ) communicative of which he knew to any that desired information herein, like a tree Joaden with fruit, bowing down its branches to all that desired to ease it of the burden thereof, deserving this Epitaph:
6. His disaffection to the discipline established in England was not so great, as some Bishops did suspect, or as more Non conformists did believe. No doubt he desired the abolishing of some Ceremonies for the ease of the conscience of others, to which in his own practice he did willingly submit, constantly wearing Hood and Surplice, and kneeling at the Sacrament. On his death-bed he earnestly desired absolution, according to the form of the Church of England, and received it from Doctor Holland, whose hand he * affectionately kissed, in expression of the joy he received thereby: Doctor Featly made his funeral Oration in the College, Sir Isaac Wake in the University.
7. About this time Mr. John Molle, Governor to the Lord Ross in his travails, began his unhappy journey beyond the Seas. This Mr. Molle was born in, or near South-Molton in Devon. His youth was most spent in France, where both by sea and land he gained much dangerous experience. Once the ship he sailed in sprung a-leak, wherein he and all his company had perished, if an Hollander (bound for Garnesay ) passing very near, had not speedily taken them in; which done, their ship sunk immediately. Being Treasurer for Sir Thomas Shirley of the Engl • sh Army in Britanie, he was in the defeat of Cambray wounded, taken prisoner, and ransomed; Providence designing him neither to be swallowed by the surges, nor slain by the sword, but in due time to remain a Land-mark of Christian patience to all posterity. At last he was appointed by Thomas, Earl of Exeter, (who formerly had made him Examiner in the Council of the North ) to be Governor in Travail to his Grand-child, the Lord Ross, undertaking the charge with much reluctancy (as a presage of ill success) and with a profession, and a resolution not to pass the Alps.
8. But a Vagari took the Lord Ross to go to Rome, though some conceive this motion had its root in more mischievous brains. In vain doth Mr. Molle dissuade him, grown now so willful, he would in some sort govern his Governor. What should this good man do? To leave him were to desert his trust, to go along with him was to endanger his own life. At last his affections to his charge so prevailed against his judgment, that unwillingly willing he went with him. Now, at what rate soever they rode to Rome, the fame of their coming came thither before them; so that no sooner had they entered their Inn, but Officers asked for Mr. Molle, took and carried him to the Inquisition-House, where he remained a prisoner, whilst the Lord Ross was daily feasted, favored, entertained: so that some will not stick to say, That here he changed no Religion for a bad one.
9. However, such Mr. Molle 's glorious constancy, that whilst he looked forward on his cause, and upwards to his crown, neither frights nor flattery could make any impression on him. It is questionable, whether his friends did more pity his misery, or admire his patience. The pretence, and allegation of his so long and strict imprisonment, was, because he had translated Du Plessis his Book of The Visibility of the Church, out of French into English; but besides, there were other contrivances therein, not so fit for a public relation. In vain did his friends in England, though great and many, endeavor his enlargement by exchange, for one or moe Jesuits, or Priests, who were prisoners here. Papists beholding this Molle as a man of a thousand, who, if discharged the Inquisition, might give an account of Romish cruelty to their great disadvantage.
10. In all the time of his durance, he never heard from any friend, nor any from him, by word or letter: no English-man being ever permitted to see him, save only one, viz: Mr. Walter Strickland of Botnton-house in York shire. With very much desire, and industry, he procured leave to visit him, an Irish Frier being appointed to stand by, and be a witness of their discourse. Here he remained thirty years in restraint, and in the eighty first year of his age died a Prisoner, and constant Confessor of Christ his cause. God be magnified in, and for the sufferings of his Saints.
11. In this year Richard Vaughan, Doctor of Divinity, bred in S. John's College in Cambridge, successively Bishop of Bangor, Chester, and London, ended his life. A corpulent man, but spiritually minded, such his integrity, not to be bowed (though force was not wanting) to any base connivance, to wrong the Church he was placed in. His many virtues made his loss to be much bemoaned.
12. Greater was the grief, which the death of Master Thomas Brightman caused to the disaffectors of the Church-discipline of England. He was born in the Town of Nottingham, bred in Queens-College in Cambridge, where a constant opposition, in point of judgment about Ceremonies, was maintained between him, and Doctor Meryton, afterwards Dean of York. Here he filled himself with abilities for the Ministry, waiting a call to vent himself in the Country.
13. It happened this very time, that Sir John, Son to Mr. Peter Osborne (both lovers of learned, and godly men) not only bought, and restored the Rectorie of Haunes in Bedford shire, (formerly alienated) to the Church, but also built thereon from the ground a fair House, which he furnished with fitting utenfils for the future Incumbent thereof. This done, at his desire of an able Minister▪, Doctor Whitaker's recommended Master Brightman unto him, on whom Sir John, not only freely conferred the Living, but also the profits of two-former years, which the Knight inned at his own cost, and kept in his possession.
14. Here Mr. Brightman employed himself both by preaching, and writing, to advance God's glory, and the good of the Church, witness his learned Comments in most pure Latin on the Canticles, and Revelation; though for the latter greatly grudged at on several accounts:
- 1. For the Title thereof, conceived too insolent for any creature to affix, A Revelation of The Revelation; except immediate Inspiration, which made the lock, had given the key unto it.
- 2. For being over-positive in his interpretations: The rather, because the Reverend Mr. Calvin himself, being demanded his opinion of some passages in the Revelation (as a learned man reporteth) answered ingenuously, That he knew not at all what so obscure a writer meant.
- 3. For over-particularizing in personal expositions, applying several Angels mentioned therein, to the Lord Cromwell, Archbishop Cranmer, Cecil Lord Burley, &c. Such restrictiveness being unsuitable with the large concernment of Scripture; as if England, half an Island in the Western corner, were more considerable than all the world besides, and the theater whereon so much should be performed.
- 4. In resembling the Church of England to luke-warm Laodicea, praising, and preferring the purity of foreign Protestant-Churches.
Indeed his daily discourse was against Episcopal Government, which he declared would shortly be pulled down. He spake also of great troubles, which would come upon the Land; of the destruction of Rome, and the Universal calling of the Jews, affirming, That some then alive should see all these things effected.
15. However, his life was most angelical by the confession of such, who in judgment dissented from him. His manner was always to carry about him a Greek Testament, which he read over every fortnight, reading the Gospels, and the Acts, the first; the Epistles, and the Apocalypse, the second week. He was little of stature, and (though such commonly choleric) yet never known to be moved with anger; and therefore when his pen falls foul on Romish superstition, his friends account it zeal, and no passion.
16. His desire was to die a sudden death, if God so pleased (surely not out of opposition to the English Liturgy praying against the same, but) for some reasons best known to himself. God granted him his desire, a death, sudden in respect of the shortness of the time, though premeditated on, and prepared for by him, who waited for his change; and, being a watchful soldier, might be assaulted, not surprised. For, riding in a Coach with Sir John Osborne, and reading of a Book (for he would lose no time) he fainted, and, though instantly taken out in a servants arms, and set on his lap, on an hillock, all means affordable at that instant being used for his recovery, died on the place, on the twenty fourth of August, and is buried in the Chancel of Haunes (Reverend Doctor Bulkley preaching his funeral Sermon) after he had faithfully fed his flock therein for fifteen years.
17. He was a constant Student, much troubled before his death with obstructions, both of the liver, and gall; and is supposed by Physicians to have died of the later, about the fiftieth one year of his age. And now no doubt he is in the number of those Virgins, who were not defiled with women, and follow the Lamb whithersoever he goeth. Who always led a single life, as preferring a bed unfilled, before a bed undefiled. This my intelligence I have received by Letter, from my worthy friend lately gone to God, Master William Buckly. Bachelor of Divinity, and once Fellow of Queens College in Cambridge, who living hard by Haunes, at Clyfton, at my request diligently inquired, and returned this his character, from aged, credible persons, familiar with Master Brightman.
18. This year silently slipped away in peace, plenty, and prosperity, being ended before effectually begun, as to any memorable Church-matter therein. Indeed all the Reign of King JAMES was better for one to live under, than to write of, consisting of a Champian of constant tranquility, without any tumours of trouble to entertain posterity with.
19. In the Parliament now sitting at Westminster (in whose parallel Convocation nothing of consequence) the most remarkable thing Enacted was, the Act made to enable the Provosts, and Fellowes of Chelsey-College, to dig a trench out of the river Lee, to erect Engines, water-works, &c. to convey, and carry water in close-pipes under ground, unto the City of London, and the Suburbs thereof, for the perpetual maintenance, and sustentation of the Provost, and Fellows of that College, and their successors, by the rent to be made of the said waters so conveyed. Where, first lighting on the mention of this College, we will consider it in a fourfold capacity: 1. As intended, and designed. 2. As growing, and advanced. 3. As hindered, and obstructed. 4. As decaying, and almost, at the present, ruined. I shall crave the Reader pardon, if herein I make excursions into many years (but without discomposing of our Chronology on the margin) because it is my desire (though the College be left imperfect) to finish, and complete my description thereof, so far as my best intelligence will extend; being herein beholding to Doctor Samuel Wilkinson, the fourth, and present Provost of that College, courteously communicating unto me the considerable Records thereof.
20. It was intended for a Spiritual Garrison, with a Magazine of all Books for that purpose; where learned Divines should study, and write, in maintenance of all Controversies against the Papists. Indeed, the Romanists herein may rise up, and condemn those of the Protestant Confession. For, as Solomon used not his military men for any servile work, in building the Temple (whereof the Text assigneth this reason, ( For they were men of war: ) so the Romish Church doth not burden their Professors with preaching, or any parochial incumbrances, but reserves them only for Polemical studies. Whereas in England, the same man reads, preacheth, catechizeth, disputes, delivers Sacraments, &c. So that, were it not for God's marvelous blessing on our studies, and the infinite odds of truth on our side, it were impossible, in human probability, that we should hold up the bucklers against them. Besides the study of Divinity, at the least two able Historians were to be maintained in this College, faithfully, and learnedly to record, and publish to posterity all memorable passages in Church, and Commonwealth.
21. In pursuance of this design, His Majesty incorporated the said foundation, by the name of King JAMES his College in Chelsey; and bestowed on the same by his Letters Patents, the reversion of good land in Chelsey (then in possession of Charles Earl of Nottingham, the Lease thereof not expiring till about thirty years hence) and also gave it a capacity to receive of His loving Subjects any lands, not exceeding in the whole the yearly value of three thousand pounds.
22. Next King JAMES, let me place Doctor Matthew Sutcliffe, Dean of Exeter; who, though no Prince by birth, seems little less by his bounty to this College. As Araunah, but a private Subject, gave things as a King to God's service, such the royal liberality of this Doctor, bestowing on this College,
-
The Farms of
- 1. Kingstone
- 2. Hazzard
- 3. Appleton
- 4. Kramerland
-
in the Parish
of
- 1. Staverton
- 2. Harberton
- 3. Churchton
- 4. Stoke-rivers