Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
act_n	king_n	parliament_n	sovereign_a	3,527	5	9.3552	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05172	Divine and politike observations nevvly translated out of the Dutch language, vvherein they vvere lately divulged. Upon some lines in the speech of the Arch. B. of Canterbury, pronounced in the Starre-Chamber upon 14. June, 1637. Very expedient for preventing all prejudice, which as well through ignorance, as through malice and flattery, may be incident to the judgement which men make thereby, either of his Graces power over the Church, and with the King, or of the equity, justice, and wisdome of his end in his said speech, and of the reasons used by him for attaining to his said end	Theophilus, fl. 1638.	1638 (1638)	STC 15309; ESTC S108356	57,625	70

that they whoâ— they causlesly hate might miscarâ—y in it Observ. It is not within the reach of understanding of men that move in â— low sphere to conceive how it can be conâ—istent as well with his Grâ— wisedome as it is with his greatnes to affirme both here that there was danger of sedition from the defendants and their abettors and iâ— his Epist. Dedicat. of this speech that there are few or none of their humor for from few there could be no danger of sedition or mutinyâ— Withall causelesse hatreds easily evanish and are not likely to disposeâ— any man to attempt the fyring of a sedition purposely that they whome they causelesly hate may perish in it Men doe not adventure an assured danger to their credits fortunes and lives without some probability of some either honour or profiâ—t by the successe of their attempt But if the defendants and their abettors were so foolish tâ—aitors as without any such hope for a causelesse hatred to attempâ—â—â—â—ring of the peoples zeale into a sâ—dition yet is there no appearance oâ— possibility in their power to kindle any such fire his Gr knoweth that they are not able to misguide the zeale of Papists to such an end and that there is no zeale in the lukewarme Conformists nor in the professed Atheists that can be fired but by such materialls good coyâ—e hope of benefit or preferment from the Pope or Spaine as neitheâ— the defendans nor their abettors could afford and among those thâ—â— have zeale in the substance and scare at a necessity of using Ceremonies iâ—vented by man for dâ—vine worship there are few as his Grace saith of the defendants humor and from those few as saide is there could be no danger of sedition or mutiny Arch-B ibid. Soe sayes M r Burton expresly to change the Orthodox Religion established in England and to bring in I know not what Romish Sâ—perstition in the roome of it Observ. If Mr. Burtons booke was writâ—en since 1628. it is likely that his â—xpressions in it of danger of change of the Orthodoxe Religion ã€ˆâ—Šã€‰ founded upon such reasons as in that and the yeare following bred ã€ˆâ—Šã€‰ the High Court of Parliament a feâ—re of such a change and possiâ—â—y his feare was and is so much the greater because the last Parliaâ—ent was brokâ—n up when they were advising the remedy which they â—â—ended to have acquainted his Majestie with for preventing the â—â—nger of the inconveniences of such change and attempting of it if â—â—s booke haâ—h beene written before these Parliaments he is blameâ—orthy if he hath not expressed in it such reason for shewing the apâ—earance of the saide danger as the High Court of Parliament when â—â—s Majestie conveneth it shall acknowledge to be sufficient for the â—â—me For there is not a more cunning tricke in the world Arch. B. pag. 12 to withdraw ã€ˆâ—Šã€‰ peoples hearts from their Soveraigne than to perswade them that ã€ˆâ—Šã€‰ is changing true Religion and about to bring in grosse superstition â—â—oâ— them It is neither to be denyed what is here affirmed in the generall Observ. nor â—â—n it be made good that the defeâ—dants were guilty of the crime â—â—re exprâ—ssed yet may it be affirmed also that there is not a more â—â—nning trick in the world to withdraw a Soveraings hart from his â—â—ople then to perswade him that al notice offered â—o be given him eiâ—â—er by any private subâ—ect or by the ParliameÌ„t it self of the maluersaâ—â—on of Prelates or other Officers in Church or State are acts which â—â—â—ike and wound his Majestie through their sides as his Graces â—â—â—oresaid Epist to the King affirmeth and that his Majesties giving â—â—â—re or listening thereto or reference thereof to the triall of a Parliaâ—ent is a prostitution of his authority whereas in truth the punâ—shâ—ent of those disloyall acts of some Prelates and Officers that can be â—â—scovered and the Kings shew of trusting the wisedome and loyalty ã€ˆâ—Šã€‰ his Parliament as it deserveth are most assured wayes for holding â—â—st the harts of his subjects and preserving his authoâ—ity from all sâ—ch dangers as Soveraigne power hath often beene obnoxious unto ã€ˆâ—Šã€‰ the cunning flatteries and malversaton of Prelates and other perâ—â—ns trusted by their Princes when it importeth their private endes to â—ith draw the Soveraignes hart from his subjects and when it falleth â—â—t that the pretence of Sâ—veraigne authority is vâ—ed as it was iâ— Qu â—â—â—aries daies for changing true Religion they that perswade the Prince such a course and not they that affirme the truth in such â— case are to be charged with the crime reproach of using a cunning trick to withdraw the peoples harts from their Soveraigne None of the defendants nor of their abettors doe doubt of his Majesties sincerity and constancy in religion Yet without prejudice of their dutifull perswasion thereof they may feare that Prelates worke upon him iâ— that point as Churchmen have heretofore done upon Constant and diverse his successors and such feare is very consistent with subjâ—cts love to his Majesty Arch. B. Pag. 1 3. And for the Prelates I assure my selfe they cannot be so bale as to live Prelates in the Church of England and labouâ— to bring in the Superstitions of the Church of Rome upon themselves and it Observ. The Prelatâ—s in our Church have no grounds whereupon either they may build their Loâ—dly authority or to obtrude the Ceremonies which they inforce upon many honest mens consciences but such as the Roman Church uâ—eth for Prelates greatnes and doctrine of their Ceremoniâ—s And howsoever pâ—ssibly â—is Grace is well enough minded in having his hand sooner then any man agaiâ—st such as labouâ— to bring in more Popery then himsâ—lfe hath yet done yet the knowâ—ledge which men have of some passages in the last Parliament anâ— of some actions of his Gr both before and since the breaking of it upâ— will scare most men from discovering to him what they knew Perhaps touching Prelates labouring in that kinde Arch. B. Pag. 1 4. I have ever beene farre from attempting any thing that may truely be said to tend that way in the least degree Observ. Your Gr doctrine expressed in the High Commission Court thâ—â— the Pâ—pish religion doth not differ from ours in fundamentalibus your direction for bowing at the Altar and praying towards the East your allegation and making use of some Popish Canons for vindicating your selfe from imputation of innovation in commanding these and other Ceremonies Popish revâ—ved by you in our Church your opinion of Chrâ—sts corporalâ— presence â—n tâ—e Sacramâ—nt manifested Pag. 47. of this your speech your Gr causing pressing a necessity of Ceremâ—nies which your selfe acknowledge to be indifferent the punishment which you cause to be iâ—flicted upon the refusers of them wherof â—â—me in their conscience thinke them â—nlawfull and all â—en of moderation inexpedient and upoâ— diverse Orthodoxe men foâ— â—riting against them your causing Censure of

some Preâ—â—â—e whose advice he trusteth in matter of prayer and divine worship â—en that which is here sett downe because the King had no Children to pray for when he gave command to leave out these words for if that were the reason then that clause wâ—re now to be resumed which is not done since the K. hath â—eede which God blesâ—e like as â—he â—sing of those words is compatible enough with aâ—y Gods elect â—â—ther having or wanting seede so as to obtaine his Majesties warrant â—â—r leaving out these words it is likely thâ—t his Gr or some otheâ— Pâ—eâ—â—te hath suggested to him such arguments as Papists and Arminians vse for impugning that article of Christian religion which conâ—erâ—eâ—â— Gods election without acquainting his Majestie with the answerâ— made thereto by orthodoxe writers Arch. B. pag. 28. The truth is it was made at the comming in of K. IAMESâ— and mâ—st of necessity be changed over and over againe pro ratione Teâ—â—porum as Times and Persons varie Observ. The Parliament appointed that prayer to be vsed and it can neiâ—ther be lawfully omitted and forborne which his Gr granteth ã€ˆâ—Šã€‰ auoweth the doing of nor changed without warrant of the same aâ—â—ritie Arch. B. pag. 29. Here give mee lâ—ave to tell you 't is At the name of Iesus in ã€ˆâ—Šã€‰ learned Translation made in K. Iames his time About which mâ—â—ny learned Men of beâ—t note in the Kingdome were imployed besâ—de some Pâ—elates Observ. If the translation made in K. Iames time hath At the name ceâ—â—tainly it is not soe consonaâ—t to the Greeke Originall which haâ—â— ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ or to the Latine version in nomine as in the the namâ— and In being so long vsed in many impressions of the common prâ—â—â—er booke confirmed by Parliament it is not likely that the changâ— hath beene error Typographi but a direction of some Pâ—elate in ã€ˆâ—Šã€‰ late edition and therefore with very good reason this alteration mâ—â— bee numbred among other innovations made by Bishops Arch. B. pag. 30. And M â— Pâ—ynnâ— whose Darling busines it hath long been to ã€ˆâ—Šã€‰ downe the honour due to the Son of God at the mentioning of ã€ˆâ—Šã€‰ saâ—ing Name Iesus knowes the Grammâ—r Rule well In a place or aâ— place c. Observ. The honor dew to the Sonne of God is not cryed downe by sâ—â— as mâ—intaine that all reverence that can bee or is required by his Dâ—â—vine Majestie is dew vnto him as M r. Pryn and all good Christiâ—â—â— acknâ—wledge and that alike honour is due unto him when hee mentioned by the name of Christ God Jmmanuell c As when ã€ˆâ—Šã€‰ is mentioned by the name of Jesus and the word Phil 2.10 Doeâ— obligâ— Christians to worship the letters and sound of the word ã€ˆâ—Šã€‰ but his Person which is expressed to our memories and understaâ—â—â—ings as well by his other nâ—mes as by the name Iesus and by bowâ—â—â— of the knee in thâ—t passage nothing is understood or meant ã€ˆâ—Šã€‰ the same that is meant by bâ—wing of the knee Rom â— 14 1â— Esaâ— 45â—â— â—t wâ—re idolatry to reverence the persâ—n for the names sake and if we â—everence the name for the persons sake every name competent to him â—ught to bee a like reuerenced withall if the words bowing of the â—nee import a necessity of kneeling â—he words and every toung shall â—onfesse that Iesus is the Lord in that same place must oblige all men â—o a necessity of a uocall and loud confession that Iesus is the Lord â—hich must make a confusion disturbance in all assemblies for preaâ—hing praying or reading of scripture yea if the sence of the wordes â—ere to be taken literally that would â—blige men to kneele but not â—p noâ— crosse nor to bow the head at the name oâ— Iesus his Gr doth â—ot presâ—e kneeling either in the literall or metaphoricall sence of the â—ords and is not able to produce a text for capping or bowing the â—ead at the sight or sound of the name Iesus This I finde in the Queenes Injunctions Arch-B pag. 31. without either word In ã€ˆâ—Šã€‰ At. Whensoever the name of Iesus shall bee in any Lesson Sermon or â—herwise pronounced in the Church 't is injoyned that due revâ—rence bee â—ade of all persons young and old Queene Elizabeths injunctions ought to be reverenced Obserâ— yet mortuo â—andaâ—ore expirat mandatum And no act order or command of a â—â—veraigne Prince not ratified and authorized by his estates in Parâ—â—â—ment doth rule either his successors authority or his subjects obeâ—â—ence after his death Queene Eliz possibly ordained courtesy â—â—d uncovering the head at the pronouncing of the name of Iesus for â—â—e same respect for which shee suffered an Altar to remaine in her â—â—appell after that by act of Parliament they were ordained to beâ— ã€ˆâ—Šã€‰ downe in all Churches of England and after the pulling downe ã€ˆâ—Šã€‰ them in many Parishes even before warrant of the said act was proved The reasons of Princes commands or connivences are not be too curiously pried into where subjects without being obnoxiâ—â—â— to any inconveniency may both forbeare doeing of the thing enâ—â—â—ned or commanded and imitating of the thing winked at or pracâ—â—â—â—d by them against a Law Meane while the enjoyning of such courâ—â—sâ— onely as thereunto doth necessarily belong and before then acâ—â—â—â—omed sheweth that shee did not impose a necessity of ducking â—â—â—â—ging capping or kneeling because it was easy to finde that there ã€ˆâ—Šã€‰ no custome in the old orthodoxe or Reformed Churches ancientâ—â—â— of late dayes for so doeing but onely among Papists whose abuses superâ—titions and mountebankeries though shee could nâ—â— purge of a suddaine especially trusting much to Prelates in the busines yet had shee no intention doubtlesse by her injunctions to follow or approve them Arch. B. pag. 32. So here is necessity laid upon it and Custome for it both expresâ—sed by Authority in the very beginning of the Reformation is theâ—â—fore no Innovation now Observ. Since such was the nature of the Law and Custome here mentâ—â—â—ned as is before designed they cannot be a ground for the inâ—â—â—rence which his Gr thereupon maketh that bowing at the name of Iâ—â—sus commanded by his Gr is no innovation because neither in the ã€ˆâ—Šã€‰ orthodoxe nor in the late Reformed Churches there was either ã€ˆâ—Šã€‰ or custome for the said bowing and the cannons or customes of Papiâ—â— were not ordained to be followed by Qu Eliz injunctions yea Hoâ— calleth that bowing an absolute ceremony the introductioÌ„ of an â—â—â—solute ceremony is as well an innovatioÌ„ as the hatching of a new ã€ˆâ—Šã€‰ Arch. B. Pag. 33. That 's left to the Church therefore here 's no Innovation agaâ—â—â—â— that Act of Parliament Observ. As it is a notorious trueth that the act of Parliament containing command for prayers thanksgiving every 5. Novemb was priâ—â— before the booke containing the prayers ordered to be read in obeâ—â—â—enâ—e of the saide act so

com cap. de verb. minist pag. 421. writeth if Ierome and those of his time had seene as much as they that came after they would have concluded that Episcopacy was never brought in by Gods spirit as was pretended to take away schismes â—ut by Satan to wast and destroy the former ministery that fed the flock and Daneus cont 5. lib. 1. cap. 18. after he hath refuted Bâ—llarm ground whereupon all Episcopall prehemiâ—ency is founded saith but afterwards by ambition of them that were set over the rest the Apoâ—tolicall forme of Discipline was taken away BB. began to seperate from preaching Elders all honour was given to them that usurped that name against the Word and none almost left for the Elders So began the Church to be troden under foot the Apostolicall Bish to perish and humane Bishops to flâ—rish which afterwards grew to be Satanicall and Antichristian this kind of Episcopacy is not jure divino and taketh much from the Kings right power over them as it is exercised in the Romish and English way now a dayes For though our Office be from God and Christ immediaâ—ely Arch. Bâ— pag. 7. yet may wee not exercise that power either of Order or Iurisdiction but as God hath appointed us that is not in his Majesties or any Christian Kingâ— Kingdomes but by and under the power of the King given us so to doe If greatnes of power and trust with great Princes Obserâ—â— were not apt to misleade th reason and judgement of any man that is over tickled or swollen therewith none could beleeve that a Churchman of his Graces sufficiency could have a face to affirme or adventure to sett under his hand both that Bishops have their office Iure Divino and that they may not exercise it in any Christian Kings Dominions without power from the King for doeing of it for it cannot bee shewen either by Scripture or by the writings of the Fathers or in the acts of Ecâ—lesiacall Counsels that Officers appointed by God for teaching his Church the trâ—e way of his worship are forbidden to exercise their office without a power from Câ—ristian Kings to doe it and it is evidenâ— that the Apostles and Pastors of the Câ—urch long after them did exercise their calling under Pagan Emperours without seeking their warrant yea after their prohibition thereof and it is not likely that they which have office in the Church Iure Divino which may be exerciseâ— in the Dominions of Pagan Princes notwithstanding their command to the conrrary may not under Christian Princes lawfully doe whaâ— was not unlawfull to bee done by vertue of such office under Heatheâ— Emperours Hereticks and persecutors of the Church Arch. B. pag. 7. And were this a good Argument against us as Bishops it must needs be good againâ—t Priests and Ministers too for themselves grant that their calling is Iure Divino by Divine Right and yet I hope they will not say that to be Priests and Ministers is against the King or any His Royall Prerogatives Observ. The argument is good against such Ministers as intend any further power jure divino then preaching of the Gospell administration of the Sacraments reprehension correction excommunication and relaxation from the sentence thereof such as shew true repentance And Ministers that pretend a righr Iure Divino to any rent power or jurisdiction that depeâ—deth upon the Kings gift are as well against the King and the Royall Prerog as those that appropriate to a few under pretext of juris divini Ecclesiastici or regi all that power or any part of it which is competent to all Pastors are against God and the respect due to the simplicity and sincerity of our Saviours rules and precepts for government of his Kingdome which he professed was not of this world Arch-B pag. 8. Now then suppose wee had no other string to hold by I say suppose this but I grant it not yet no man can Libell against our calling as these men doe bee it in Pulpiâ— print or otherwise but hee Libels against the King and State by whose Lawes wee are established When Churâ—hmen pretend Observ. that the power granted them authoriâ—ate humana belongeth to them jure divino they may lawfully be opposed by all that are in duty bound to defend the right of Soveraigne â—ower and authority of the temporall Prince or State wherein they â—ive and opposition of reason to those that dare pretend such divine â—ower is no libelling against King or State Fendatarius that disdayâ—eth his superior by the civill Law forfeiteth jus â—eudi and Bishops â—â—at presume to ascribe to their title jure divino that right which they â—ave by the Kings graunt or Parliamentary confirmation deserve to â—e deprived of whatsoever they have gotten from King or Parliaâ—ent it being as unlawfull to pretend a claime Iure divino to a title â—â—r right depending upon the King and Parliament as it is for Bishops â—â— devise a new guise for Gods worshipp and to impose others a neâ—essity of it Wâ—y did they not modestly Petition His Majestie about it Arch. B. pag. 9. that his Pâ—incely wisedome hee might set all things right in a Iust and â—â—derly mâ—nner But this was neither their intention nor way Though State diseases which none but his Majesty with his Parâ—â—ament can câ—re may be lawfully laide open in word or wâ—itt not â—â—ely when the discovery thereof importeth the duty of any man in â—â—s calling but also when it is necessary or expedient for vindicating ã€ˆâ—Šã€‰ inâ—ocency of honest men from imputation and reproaches cast â—pon them by men of so great power in Church or State through â— trust from their Soveraigne as none but a Parliament may without â—anger represent to the Soveraigne their malversation neverthelesse â—o pâ—ivate subject can in good manners petition his Majestie for reâ—ormation of such aâ—uses or prevention of such dangers as doe highly concerne the State and Religion that they cannot in probability be â—olpen or avâ—ided without the advice of his Majesties Estates in his â—igh Court of Parliament Againe His Gâ— doth presse â—ere to â—ubb a most false and pernicious reproach upon honest men who are â—ble in a Parliament to make appearâ— both their owne loyalty to his Maiestie the traitrous harts of those that through impotencie to moâ—erate their Prosperous fortune charge them with mutiny and with what else they please Arch. B. â—ag 10. And by most false and unjust Calumnies to defame both our Calâ—lings and Persons Observ. Eum qui nocentem infamavit non est aeqnum ob eam rem condemnâ—â— praesertim quando reipubâ— interest vitium illud quod etiam convitiando obâ—jectum fuâ—rit manifestum fieri Dig. lib. 47. Tit. 10. l. 18. Arch. B. pag. 11. And these men knowing the Disposiâ—ion of the people have laboâ—red nothing more than to misinforme their knowledge and misguidâ— their Zeale and so to fire that into a sedition in hope

Observ. Chat eschaâ—dÃ¨ eraignâ— l'eau â—roide Men that had heard of the prâ—hibition of Sermons upon the wednesday in time of solemne fast anâ— had seene many other simptomes of dislike of them and inclination ã€ˆâ—Šã€‰ place all exercise of Religion in the Ceremonies and Letany mighâ— very probably feare and thiâ—ke there was some intention to suppressâ— wednesday Lectures Many wise men have shewed feare of thingâ— which have never come to passe and many have beene mistaken iâ— their juâ—gements of mens intentions when they measured them bâ— tâ—e successe of their actions Great mens intentions are not allwaye obvious to the understanding of men that live in a condition beneatâ— them nor allwâ—yes Privâ—ledged with succesâ—e or with prerog ã€ˆâ—Šã€‰ chardge a crime upâ—n such as mistake them or understand them noâ— and the argument is not good VVednesday Lectures are not supâ—presâ—ed Eâ—go his Grace had no intention to suppresse them Arch. B. ibid. Aâ—d â—he Arch. B. and Bâ—shâ—ps to whome the ordering of the bookâ— iâ— commited have powâ—r under the Kiâ—g â—o put in or leave out whatsoever they thinke fiâ—t for the present occasion as their Pâ—edicâ—ssâ—â—â— have ever done before â—hem Observ. This generall implicite power is not sufâ—icient for affirming truelâ— thaâ— they have the Kings command or warrant for every thing thâ—â— put in â—r leave out no more then the generall power which tâ—â— Chancellor Secretary and other Oâ—ficers have from the King is suffiâ—cient fur alleadging the Kings command and warrant for every act they doe in their severall stations they cannot change any thing once axcepted out of their Oâ—fices without a new speciall vvarrant Arch. B. Pag. 21. Provided that nothing be in contrary to the Doctrine or Discipline of the Church of England Observ. Quaeritur whether the Doctrine and Discipline of our Church be that which Bishops invent prescribe or purchase colour of his Majesties auâ—hority for commanding off Or that which by other Reformed Churches is held to bee of divine institution Arch. B. ibid. And it is not the custome of the Church nor fitt in it selfe to pray for seasonable weather when wee have it But when we wanâ— it Why not as well as it is the custome of the Church Obserâ—â— and fitt in it selfe â—o pray for grace wisedome and understanding of the Lords of counâ—ell that want none of these and for illuminating Bishops with true â—nowledge and understanding of the word which they have want â—ot Thirdly 't is most inconsequent to say Arch. Bâ— pag. 22. that the Leaving that Prayer â—ut of the booke of devotions caused the Shipwrackes and the Tempest â—hich followed In the newes from Ipswitch it is not saide Observâ— that the leaving out that â—â—ayer caused the shipwracks and tempests but was one cause that is ã€ˆâ—Šã€‰ farre as men may judge one of the occasions thereof and to this â—â—ce a man may speake without exceeding the limits of Christian reâ—â—rence duety and humility in speaking of actions and accidents â—â—ereof no other cause can be affirmed literally but the will of alâ—â—ghty God and the saying that the leaving out of that prayer is â—â—e of the causes of the shipwracks is as justifiable a way of speech ã€ˆâ—Šã€‰ the saying of a man sick of the ague that his sinnes are the causes â—â—reof I humble desire your Lordships to weigh well the Consequence of â— great and dangerous Innovation Arch. B. pag. 23. The Prayer for faire weather ã€ˆâ—Šã€‰ left out of the Book for the Fast Therefore the Prelates intend to â—â—ng in Popery â—here is not so much as one line in those newes excepted against â—â—is Gr. Obserâ—â— inferring either upon this or any other of the innovations â—â—â—tioned in it a conclusion of the Prelates intention to bring in â—â—ery yet upon the whole conjunctio an appearance of such intenâ—â— may be in reason as well affirmed as feared August Tom. 10. â—â—mil 42. saith de minutis guttis implentuâ— flumina per minutas rimulaâ—â—â—â—at aqua impletur sentina mergitur navâ— Small drops make floods thâ—ough small rifts the water loaketh in filleth the deck and sinketh ã€ˆâ—Šã€‰ ship To this I answer First As before Arch. Bâ— ibid It was lawfull for us to alter what we thought fit And Secondly since that Collect made mention of Preaching ã€ˆâ—Šã€‰ Act of State forbad Sermons on the Fast dayes in infected plaâ—â—â— wee thought it fit in pursuance of that Order to leave out ã€ˆâ—Šã€‰ Collect. For reply may bee repeated the answer to the 3 Seâ—â— withalâ— act of State forbidding Sermons is not a sufficient warrant for leavâ—â—â— out of a prayer in use to be read a collect because it mention preâ—â—â—â—ing Arch. B. pag. 24. For the branch in the other which is the first Collâ—ct Though ã€ˆâ—Šã€‰ did deliver our forefathers out of Romish superstition yet God be ã€ˆâ—Šã€‰ sed for it we were never in Observ. Though it were absolutely true as it is not that none of the â—â—â—rers of these prayers which are usually read were â—ver in Romisâ— perstition as his Graces Speech here implyeth yet could not tâ—â—â— a sufficient reason for leaving out the collect here mentioned beâ—â— in the deliverance of our forefathers out of the said superstitionâ— ã€ˆâ—Šã€‰ did deliver us Withall by the same reason his Gr. might cause ã€ˆâ—Šã€‰ beare the thanksgiving and prayers appointed to be used for delâ—â—â—â—rance from the Powderplott A reverend remembring and thanâ—â—â—â—â—ving in our prayers to God for delivering our forefâ—thers out of â—â—â—mish Superstition is a point more materiall in Gods worship theâ—â—ther an aeriall Crosse a Surplice or bowing at the nâ—me of Iesus ã€ˆâ—Šã€‰ as there is not so much reason for leaving out tâ—aâ— branch of ã€ˆâ—Šã€‰ Collect as there is for refusing a necâ—ssity of the aeriall Crosse Surâ—â—â— and ducking to an Altar or at the sound of the word Iesus by suâ—â— esteeme the doing thereof scandalous superstitious or otherwise ã€ˆâ—Šã€‰ lawfull and seeiâ—g there are many of the â—ormalists or good Coâ—â—â—mists who by the doctrine practise the Ceremonies approved ã€ˆâ—Šã€‰ urgâ—d by most Prelates are led the bâ—â—ad way to the avowed prâ—â—â—â—sion and beleefe of Popery that clause which implyeth a prayer foâ—â—â—â—liverâ—nce from Romish Superstition is not unfittingly expressed as ã€ˆâ—Šã€‰ Gr alleadgeth in the said Collâ—ct the words left out being these ã€ˆâ—Šã€‰ hast delivered uâ— from Superstition and Idolatry wherein wee were â—â—â—ly drowned and hast brought us into the most cleare and comfortable ã€ˆâ—Šã€‰ of thy blessed word by the which we are taught how to serve and ã€ˆâ—Šã€‰ â—hee and how to live orderly with our neighbours in trueth and verity Arch-B ibid. Because in this Age and Kingdome there is little opinion ã€ˆâ—Šã€‰ meriting by fasting Observ. Papists in this age and Kingdome have still an opinion of meriâ—â— by fasting and the enjoyning of a fast in Lent and other seâ—t tiâ—â—â—sed by the Roman Church maketh the lukewarme Conformists apâ—â—â—â—ertaine the same opinion and

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