THE PETITION AND ARTICLES Exhibited in Parliament against Doctor Heywood, late Chaplen to the Bishop of CANTERBURIE, By the Parishioners of S. Giles in the Fields.

With some considerable circumstances (worth ob­serving) in the Hearing of the Businesse before the grand Committee for Religion, and of his demeanour since.

London printed. 1641.

TO THE HONOVRABLE, the Knights, Citizens, and Burges­ses of the Commons House in Parliament, the humble Petition of divers of the Parishio­ners, of the Parish of Saint Gyles in the fields, in the County of Middlesex.

Most humbly sheweth,

THAT we live under the pastoral charge of one William Haywood Doctor of Divinity, who hath lately published in sundry Sermons by him preached in his Parish Church most damnable and erro­nious Doctrines, full of grosse Po­pish tenents. And whilest he was House Chaplaine to the Archbishop of Canterbury, did licence a Booke Intituled, An Introduction to a devout Life, containing the like Popish Doctrines, all tending to the drawing away and seducing of the respective Rea­ders and Hearers from the true Orthodox faith, and to the upholding and advancing of the Popish Religion, whose practise in Church discipline, is superstitious and Idola­trous; manifested by strange anticke jestures of cringings and bowings, by using and approving of many Antiqua­ted obsolet and Popish Ceremonies; both in the Admi­nistration [Page 2]of the holy Sacrament of the Lords Supper, and in other holy duties: Contrary to the Lawes established within this Realme, in whose Parish Church aforesaid, are set up Crucifixes, and divers Images of Saints, and likewise Organs, with other confused Musicke hindering devotion, are maintained to the great and needlesse charge of the Parish. The particulars are contained in a Scedule annexed, [...]all tending to the great dishonour of God, the violation of his holy truth, to the abuse of his holy Ordinances, to the utter subversion and overthrow of the true Religion established, to the unspeakeable griefe of our hearts, who desire onely to serve the Lord according to the rule laid downe in his holy Word, and who are hereby forced against our wills, to seeke out the sincere saving truth in our neighbouring Churches, not being able to heare, and in our consciences not daring to joyne in such Idolatrous worship, all which we are rea­dy to make good, as this Honourable Assembly shall ap­point.

And therefore we doe most humbly pray that this Honourable Assembly will take such a course for his removall, that we may hereafter enjoy a faithfull Pastor, who may dispence unto us Gods Word and Sacraments, in our Parish, ac­cording to Gods owne Ordinance, without the superstitious mixture of humane Inven­tions. And we shall pray, &c.

Some of the particular Erroneous Popish Doctrines preached in the Parish Church of Saint Gyles in the fields, at severall times by William Haywood, Doctor of Divinity.

  • I. 1. HE affirmed that a Minister hath power to remit and retaine sinnes, and not declaratively, or Mi­nisterially [Page 3]onely, as (he said) some would have it, but actu­ally and absolutely. And for proofe whereof he cited Iohn 20.23. Whosoever sinnes ye remit, they are, &c.
  • II. 2. He affirmed that every man in his naturall condition is by the fall of Adam wounded onely, and but halfe dead, which he preached the seventh of June last past, on the Sabbath day, and proved it from Luke 10 30. A certain man went downe from Ierusalem to Jericho, and fell among theeves, who stripped him of his raiment and wounded him and departed, Leaving him halfe dead.
  • III. 3 He affirmed that the Virgin Mary was free from, and without any mortall sinnes, which he preached lately on a Sabbath day, on Iohn 2.4. Iesus saith unto her, Woman what have I to doe with thee, &c.
  • IV. 4 He affirmed that Confession to the Priest of our parti­cular sins, is very necessary to the forgivenesse of sinne, and that they who did not do it, were guilty of a great sin. Cum multis al [...], (had they been noted.)

Particular Erroneous, Popish Doctrines, contained in a Book Intituled, An Introduction to a devout life, allowed (with a large approbation) by the said Doctor to be Printed, whilst hee was House Chap [...]ains to the Archbishop of Canterbury.

  • 1 To pray is a remedy against temptation, but if that faile, Then hastily run in spirit to the Crosse of our blessed Saviour Jesus, imagining thou feest him hanging thereon before thy face, and imbrace, as it were, the foot of the Crosse upon thy knees, laying fast hold upon it as upon an assured Sanctuary, page 591. chap. 7.
  • 2 Stir up thy heart other times with corporall gestures of outward devotion, prostrating thy selfe upon the ground, laying thy armes a crosse before thy breast, imbracing his Image, which Exteriour Acts are onely to be used when thou art retired alone in some secret Closet, Pa. 159. Cha 9.
  • [Page 4]3 By necessary obedience thou must obey thy Ecclesiasti­call superiour as the supreme head of Christs Church; Also Arch-bishops, Bishops, Pastors, and such as are their Depu­ties, Thou must obey thy Civill Superiours, to wit, the Prin­ces and Magistrates, but ever in that which he hath charge over us; As in that which belongs to Civill Policy, and pub­like affairs, we must obey our Prince; Our Prelate in that which belongs to Ecclesiastical matters, p. 366, 336.339. c. 11.
  • 4 Call to the Saints of heaven, our blessed Lady, thy good Angell, and the rest of the Saints to whom thou hast an especiall devotion, to keepe thee in the way to heaven, Page 691. Pray for the whole Church of God, employing and imploring, to that end the intercession of our blessed Lady, Page 149. When thou commest before thy spirituall guide, imagine thy selfe to be on Mount Calvary, kneeling right under the feet of Jesus Christ crucified, &c. Pag. 10.
  • 5 An example of the practise of good thoughts, by S. Anselme Archbishop of Canterbury: a Leveret started and sore pressed by hounds, as this holy Prelate went on a jour­ney, ran under his horse, as to the best place of refuge, that the imminent danger of death suggested, barking and brag­ging round about, durst not presume to violate the San­ctuary, to which their pray had taken recourse, P. 183, 184.
  • 6 Examples of good and manfull courage of Saint Francis, and Saint Bennet, who feeling the great temptati­ons of the flesh which they suffered, the one cast himselfe naked into the thornes, and the other into the Snow to mitigate them, Page 571.
  • 7 Now certaine it is that imperfections and veniall sins, doe not take from us the life of grace, for that is never lost but by deadly sin. The onely care then that remaines, is, that these imperfections doe not daunt our courage, Page 31. for a veniall sinne, be it never so little, displeaseth Al­mighty God, though not so hainously, that he will damme us for it, Page 112.
  • 8 It is no hainous sinne (my Philotheus) to tell some [Page 5]little lie in pastime, to exceed somewhat in needlesse talke, in carelesse lookes, in apparell, in mirth, in play, in dancing, and such like toyes, Page 114.
  • 9 In the Sacrament of Marriage, the Priest halloweth the wedding Ring, Page 520.
  • 10 Our blessed Saviour hath instituted the venerable Sacrament of the Eucharist, which containeth really and verely his flesh and blood, to the end that he that eateth it should live eternally, Page 219. in which he doth annihi­late himselfe in a manner, and turneth himselfe into our ce­lestiall food, that so he may feed and nourish our soules, and make his intrinsecall abode for ever within the hearts and bodies of his faithfull servants, Page 230.
  • 11 As for bodily diseases, none are lawfull impediments from participating of this holy Sacrament, save onely those which provoke much vomiting, Page 226.
  • 12 To communicate every eighth day is requisite, nei­ther to be guilty of mortall sin, nor of any affection to ve­niall sinne, Page 227.

Doctor Heywards Superstitious and Idolatrous manner of administration of the Sacrament of the Lords Sup­per, in the Parish Church of Saint Gyles aforesaid.

The said Church is divided into three parts: the San­ctum Sanctorum being one of them, i [...] [...]parated from the Chancell by [...] large Screene in the figure of a beautifull Gate, in which is carved two large pillars, and three large statues: on the one side is Paul with his sword, on the other Barnabas with his Booke, and over them Peter with his Keyes, they are set above with winged Cerubims, and beneath supported with Lions.

Seven or eight foot within this holy place is a raising by three steps, and from thence a long raile from one wall to the other, into which place none must enter but the Priests and the Subde [...]ons, this place is covered before the Al­tar with afaire wrought Carpet, the Altar doth stand close up to the wallon the East side, and a Deske raised upon [Page 6]that with degrees of advancement, this Deske is overlaid with a covering of Purple Velvet, which hath a great gold and silke fringe round about, and on this Desk is placed two great Bookes wrought with needle worke, in which are made the pictures of Christ, and the Virgin Mary with Christ in her armes, and these are placed on each side of the Deske, And on this Altar a is double cove­ring, one of Tapestry, and upon that a long fine Lawne doth, with a very rich Bone-lace. The walls are hanged round within the rayle, with Hue silke Taffata Curtaines. In the exteriour Acts of administring the Sacrament; For the preparation to this duty, the said Doctor and three Subdeacons doe all goe from the body of the said Church unto the West end, being there cloathed according to their Order, some in Scarlet, silke, and fine linnen, they bend their course towards the East, every one at their first en­trance saluting the Church dore with low Congies, then they all move to the middle of the Church, where they all ducke downe towards the East, then they all advance to the beautifull gate, where they stand; Then every one bowing to the ground three severall times as they goe. They enter into the Sanctum Sanctorum in which place they reade their second Service, and it is divided into three parts, which is acted by them all three, with change of place, and many duckings before the Altar, with divers Tones in their Voyces, high and low, with many strange actions by their hands, now up then downe, This being ended, the Doctor takes the Cups from the Altar and delivers them to one of the Subdeacons who placeth' them upon a side Table, Then the Doctor kneeleth to the Altar, but what he doth we know not, nor what hee meaneth by it. This dumbe devotion being ended, and the Altar more holy, the Cups are returned to him in the same manner as he gave them, which the Doctor re­ceives kneeling, and so doth he place them upon the Al­tar, with great adoration, in the bending of his body, and in [Page 7]touching each of them with his finger. The bread being set upon a Plate, and some of the wine powred into a bowle, all are covered with a fine linnen cloth; which cloth hath the corners laid in the figure of a crosse. This being ended, he continues in his dumbe devotion on his knees towards the East, his backe being towards the people, he taketh mo­ney out of his pocket, and laieth it on the ground for a time, and then he taketh it up, and offereth it, being on his knees with a very great bending of his body to the Altar, which gift is reserved in a Bason onely for that use. In these dumb devotions of his, the Organs Play in a dolefull low tune. When this is finished, the Doctor begins the Consecrati­on, which being ended, the number of beckings, bowings, and bendings, by him and the Subdeacons before the Al­tar, are impious, ungodly, and abominable to behold.

These Articles were all proved before the grand Committee for Religion, which appeared to be farre worse, by the circumstances declared by the witnesses: For it was proved that when that Popish Book was Print­ing, the Printer seeing such grosse Popery in it, commanded his Workman to stay his hand, till hee spoke with the Li­cencer: so he tooke his Corrector of his Worke, (being a Master of Arts) with him, and shewed the Doctor di­vers Popish passages in the Booke, saying he durst not Print it, asking him if he had not overslipt the reading of them. Hee looked on those they shewed, and gave the Printer order to goe on with the Booke, he would justifie it, and would preach the same before the King his Ma­ster (he being now his Majesties Chaplen preferred there­to by Canterbury) It was proved that (the book being cal­led in by warrant, &c) the Printer was troubled and put into the Pursivants hands, threatned with Starre-chamber, except hee would deliver up the originall Copy by which he printed, which he refused to doe, for that it is ever their custome to keepe originals by them for their owne safe­guards [Page 8]if they should be questioned, to shew the Licence, &c. But at length hee by promises and threats, was constrained to deliver up the Copy wherein the Li­cence was witten by the Doctours owne hand. Which being got, the Doctour or others for him did pro­cure a Proclamation to bee set out, wherein it was decla­red that the Printer and the Authour had conspired, and had put in all the Popery after it was licensed, the Printer being then disabled to prove the contrary.

At the hearing of the businesse before the Committee, the Doctour was asked in what places it was altered from that he licenced. Hee answered, in Page 691. Article 4. He allowed it to bee read, Call to minde the Saints of Hea­ven &c and the Printer had left our the word minde: but what stuffe it is so read was observed then by the Commit­tee.

It was proved that a Parishioner of his being seduced to Popery by a Romish Priest and others, the Doctour was intreated to admonish and reclaime her: and though hee had beene solicited three or foure severall times, yet he refused, although he came to the next doore (to dinner) where shee dwelt: her husband being somewhat im­portunate the last time to have him conferre with his seduced wife, hee was very angry with him, and wished him not to trouble him.

Another woman being perverted, her husband got her to goe to the Doctour, hoping by his councell and reasons, to have reclaimed her: instead whereof, hee confirmed her, in saying, that Salvation might bee had in the Church of Rome: which though it were, true was very unseason­ably spoken, and shewed that hee had no great desire shee should returne.

He hath caused the Protestation to be read and taken in that ridiculous, absurd, and disdainfull manner, with much scorne and jeering, that the Parishioners that are forward [Page 9]and well affected to that just and pious act become the scorne and laughter of their neighbour Papists, and to di­vers of the Vestry, his Creatures, of whom none hath taken it as Parishioner, nor one word said to encourage others to take it in Pulpit or else where, but much to the contrary.

Many other things as bad as these could have beene proved, but what was already heard, appeared sufficient cause for his removall, which this Honourable Assembly without all question will doe, when those other weighty Affaires of more generall concernment are setled, especi­ally in regard he doth still persist in his old manner not re­forming any considerable thing; his Atar stands deckt continually, week-dayes and all, and mewed up within the Screene and Rayles as before: some of the Parishio­ners desiring to receive the Sacrament in their Pewes, were denied it and sent away without it, and hee forceth all to come up to the Rayles still as before. In divers of his Sermons since the hearing of his businesse, hee hath with much bitternesse inveighed against the Petitioners, and at those that goe from their owne Parish Church, although hee hath so weake a voice that hee cannot be heard by the one halfe of those that come to Church.

All the Premises well knowne, and seriously consider­ed, there can no reason be given by any well affe­cted Protestant to desire his continuance.


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