Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	affirm_v	church_n	scripture_n	3,734	5	6.5982	4	true

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

that â—â—â—gdome neverthelesse it had beene a ridiculous ratiocination beâ—â—â— their evident apostacy and perjury to say The Ministers have obâ—â—â—ed warrant for voice in Parliam and an act for constant moderaâ—â—â—â— in their assemblies and many of them good pensions out of the ã€ˆâ—Šã€‰ exchequer Ergo they intend to bring in into the Church conâ—â—â—â—y to their oaths and subscriptions a Government and Ceremoniâ—s â—â—â—cted by them at the reformation and often abjured since So albeit â—â—â—re is no good lâ—gick for inferring upon any of the foresaide innâ—â—â—â—ions the Prelates intention for Popery neverthelesse men many say â—â—â—t it is more probable that thâ— innovaters of the whole particul by ã€ˆâ—Šã€‰ Gr here apologized for intend Popery in the point of Doctrine â—â—â—n it was that those Scottish Ministers intended Popish Discipline â—â—iscopacy and Ceremonies rejâ—cted and abiured by their oathes and â—â—scriptions as said is there are many things quae peracta laudantur â—â—â—t the cariage of is dangerous and the actors of it will never or dare not avow the intention of The pitifull suffering of many honest men in Scotland since the reduction of the Pâ—pâ—sh manner of rule and Cerâ—monies helpeth much to breede â—hat â—eare which many honest men â—nd all loyall subjects here in Engl have that those innovators intenâ—â—ons are as much sett for Popish Doctriâ—e as the seekers of tâ—ose mâ—â—â—ratorships pensions and voice in Parliam were sett for Popish rule ã€ˆâ—Šã€‰ discipline in Scotland Arch. B. pag. 41. No one thing hath advanced or Vsherd in Popery soe fast as ã€ˆâ—Šã€‰ grosse Absurdities even in the Worship of God which these Men anâ— their like maintaine both in Opinion and practise Observ. No man but Papists or Atheists object against their doctrine or oâ—pinions in matter of faith and if by their practise be here undersâ—oâ—â— their lives and conversation neither Blasphemy sabbath-breaking driâ—â—king playing and other alehouse gaming luxure pompe pride proâ—â—gality indyet and apparell whoring obscene discourses and actioâ— non residence nor plurality of benefices can bee soe much objectâ— to any of them as to most of the conformists Arch. B. pag. 41. To this J can truly say that since my owne memory this was in ã€ˆâ—Šã€‰ in very many places as being most proper for those prayers are thâ— read which both precede and follow the Communion and by liâ—â— and little this Ancient custome was altered and in those places ã€ˆâ—Šã€‰ where the Emissaries of this faction came to preach Observ. Neither can your Gr bee ignorant that it was out of vse in moâ—â— places 200. to oâ—e then since your memory it was used in and ã€ˆâ—Šã€‰ practise of it in some few places without a lawfull warrant cannot ã€ˆâ—Šã€‰ a reason for inferring that either the command or practise of it of ã€ˆâ—Šã€‰ is not an innovation in those places where it was neither commandâ—â— nor practised before his Gr began this and the like innovations Arch. B. ibid. With this the Rubrickes of the Common-prayer booke agree foâ— ã€ˆâ—Šã€‰ first Rubrick after the Communion tels us that upon Holy dayes thouâ—â— there be no Communion yet all els thatâ—s appointed at the commuâ—â—â—on shall be râ—ad Observ. The Rubrick as well as the booke of common prayer was maâ—â— by the prelaâ—es by whome though at the beginning of the reformâ—â—â—on there were diverse Rubricks orders and prayers left which ã€ˆâ—Šã€‰ founde no possibility to reforme aâ— the fiâ—st in it as the Appostles ã€ˆâ—Šã€‰ in the Churches infancy aâ—â—er Christ assension for respect to the ã€ˆâ—Šã€‰ brethren of the Iewes in the matter of Circumcision which ã€ˆâ—Šã€‰ â—ractised in the person of Timothy Act 16.3 and forbare in the ã€ˆâ—Šã€‰ of Titus Gal 2.2 and in the point of Abstinence from bloud ã€ˆâ—Šã€‰ things straâ—gled neverthelesse all religious modest Bishops ã€ˆâ—Šã€‰ have beene since the reformation in â—ffice at any time have forbâ—â—â— â—s the Apostle did circumcision either to practise oâ—her unlawfull ã€ˆâ—Šã€‰ dâ—râ— lâ—fâ— in it or to command to reade at the communion table ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ communion is not given the prayers which are appointed to bee â—ead at the communion for albeit the Rubrick ordered that when â—â—e communion is given the Priest shal stand and reade the prayers â—â—pointed to be reade at the Communion table it followeth not that â—hen the communion is not given he must neceâ—â—arily reade the same ã€ˆâ—Šã€‰ the communion table and not in the desk as the custome hath been ã€ˆâ—Šã€‰ this case before these late innnovations Moses did reverence at the very Dore of the Tabernacle Num. 20. â—ezekiah Arch. pag. 4 and all that were present with him when they had made an â—â—d of offering bowing and worshipping 2. Chron. David cals the peoâ—â—e to it with a Venite O come let us Worship and fall downe and kneele â—â—fore the Lord our Maker Psa. 95. And in all these places I pray â—arkei 't is bodily worship The example of Moses falling downe at the dore of the tabernacle â—â—d of Ezekias bowing and worshipping cannot oblige to the like â—orship any but those that offer the like sacrifice and Moses Example â—â—ligeth to bow before Ezekias examlpe only after a man hath made ã€ˆâ—Šã€‰ end of his Sacrifice From neither of them nor from Davids words â—sal 95. cited by his Gr can be inferred either that at the entry into a â—hristian Church a man must fall downe bow and worship or that â—â—ere is a particular place in the Church toward which a man must of â—â—cessity turne his face for worshipping God or that he that doth not â—â—th these when he commeth into the Church doth no more reverence ã€ˆâ—Šã€‰ God then a Tincker and his Bitch when they come into an alehouse ã€ˆâ—Šã€‰ as it cannot bee truely affirmed that whosoever at his going out of Church upon a sunday after the evening service goeth not to mayâ—â—mes pyping dauncing or other such exercise warranted by the â—oke for Sabbath recreations contriued as is conceived by some aâ—â—eistically Popish Churchman goeth out of the Church with no more â—â—verence then a Tincker and his Bitch going out of an alehouse soe can it â—â—t be truely affirmed that whosoever at his entry into a Church doth â—ot bow and cringe to the Altar conforme to injunctions hatched as is supposed by some Popishly Hypocriticall Churchman and allowed by authority hath no more reverence to God then a Tinker and his Bitch when they goe into an Alehouse It is against charity to condemne men as having no reverence to God that either after SermoÌ„ retire to their chamber for private prayâ—er reading or religious conference upon the points heard by them oâ— enter into thâ— Church with eares and hearts bent to assist the Ministers prayer and to hearken to his preaching because the one goeâ—â— not to Maygames at his gâ—ing out of the Church and the other duâ—â— not at or to the Alâ—ar at â—is comming in for it is possible that the oâ—â— thinking in their conscience that the sports authorized by the saiâ— booke are not

get such a booke liâ—â—â—ced and contenanced by his Gr owne Chaplaine and escape all â—â—â—ishments or censure afteâ— discovery of such an imposture tending advance Popery It is probable that for the same or the like respect ã€ˆâ—Šã€‰ persons could obtainâ— his Gr countenance for maintaining prinâ—â—â— Articles of our Church containing some Articles as falsely imposed ã€ˆâ—Šã€‰ in the point of discipline and rule as the booke published by the ã€ˆâ—Šã€‰ Ailword was false in the Doctrine affirmed by it of the saide reâ—â—â—end divines in the points of election and predestination â—he copies which his Gr pretendeth to have of the Articles of our â—â—rch printed Anno 1612.1605.1593.1563 and the written Coâ—â—â— out of the records of his Office under his Officers â—and are not â—â—cient either to purge the Prelates from appearance of forging the â—â—â—s of the 20. Artic of the Church or to chardge those that his ã€ˆâ—Šã€‰ inveigheth against with the imputation of rasing out thaâ— Articlâ— of the Copy given to bee printed Anno 15â—1 because neither the â—â—â—â—ers shop nor a teâ—timony under the hand of a Bishops Officer ã€ˆâ—Šã€‰ â—he warrant of the one and the other can bee a probaâ—ion of the ã€ˆâ—Šã€‰ which they pretend by the said 20. Articl neither is the powâ—â—â—hich his Gr iâ—sâ—nuateth that some had â—n the Government Anno 15â—â—â— so probable a ground for inferring an imputation upon the persons â— foresaid inveighed against for rasing that article out of the coâ—â—y then given to be prinâ—ed by authority of Queene Elizabeth as â—he power which his Gr and those of his Coate have now soe ã€ˆâ—Šã€‰ â—ad in the government is a probable ground whereupon to imagine it likely that â—e may cause to be printed or sett under his hand Copies of what tenor and date he pleaseth to comâ—and and certainely Bishops either must shew that Iure Dâ—vino or by acknowledgement of a Lawful Church assembly they have power to decree rites and Ceremonies in divine worship and authority in matters of faith or else they can hardly bee free of being suspect of forging the 20. art in the said Copies and inserting of it with the K. declâ—ration Anno 1628. â—rch B. â—ag 71. If you bee pleased to looke backâ— and consider who they were thâ— Governed busines in 1571 and rid the Church almost at their pleasâ—â—â— â— And how potent the Ancestors of these Libellers then did grow you ã€ˆâ—Šã€‰ thinke it â—o hard matter to have the Articles printed and this Claâ—â—â— left out Observ. This argueth that his Gr either acknowledgeth that some mâ—â— rule doe things in the name of the Soveraigne without lawfull wâ—â—â—rant of his authority or that at least Qu Eliz was ledde abused ã€ˆâ—Šã€‰ factious persons in those dayes and therefore his Gr ought nâ—ither ã€ˆâ—Šã€‰ wonder nor be offended that the like thoughts are incident to soâ—â— good and judicious both Parliament men and others now a dayes Arch. B. â—ag 73. Some few more there are but they belong to a matter of Doctrâ—â—â— which shall presently be answered Iusto Volumine at large to satisfiâ— ã€ˆâ—Šã€‰ well-minded people Observ. Iâ— seemes thaâ— his Gr either hath forgot that he said pag. 16. ã€ˆâ—Šã€‰ he would recite briefly all the innovations charged upon the Prelaâ—â—â— and also briefly answer them or that albeâ—t he hath neither answerâ— nor mentioned the most materiall innovations which are in ã€ˆâ—Šã€‰ of doctrine that M r. Burton chargeth them with the making off ã€ˆâ—Šã€‰ imagined that all his then â—earers and the readers afterwards of ã€ˆâ—Šã€‰ his Speech ought to esteeme the promise here made of a Iustum vâ—â—â—â—mâ—n in answer to Mr. Burtons booke a sufficient performance of ã€ˆâ—Šã€‰ foresaid other promise Of both a brief rehearsall and answer to ã€ˆâ—Šã€‰ the innovations changed by him upon Prelates I know not what pâ—â—â—viledge or prerog his Gr may have concerning his promises or ã€ˆâ—Šã€‰ acts of his Office but sure I am the shift he useth could not have saâ—â— another man fâ—om imputation of impudency and charlatanery if ã€ˆâ—Šã€‰ should have dared before such Hearers promise to recite and confâ—â—â— briâ—fly all imputations charged upon him whether of great or ã€ˆâ—Šã€‰ â—oment and after such answers to some of the least promise that these â—f greatest moment shoâ—ld be answered justo volumine Not long after the publicatiâ—n of his Gr. gracious Speech one â—â—ter Heylin pâ—blished a booke of 26. sheetes of paper with an inâ—â—â—iption of a briefe and moderate answer to c. and a preface conâ—â—â—ning 4. â—heetesâ— where he writeth thâ—t he was commanded by auâ—â—ority tâ— râ—turne an answer to all the chalenges and chardges in the â—o Sermons anâ— Apologie of M r. BÃ¹â—ton which that booke beareth ã€ˆâ—Šã€‰ stâ—le no lesse Mâ—gistraâ—e if not so Magistraticall as this Speech that ã€ˆâ—Šã€‰ a Mâ—jestie from his Gâ— owne mouth Now albeit a designation of all the impertinences proud papistiâ—â—â— and passiâ—nate expressiâ—ns which are comprehended within the â—â—â—passe of that moderate answer would seeme in this place a dimiâ—â—â—ion of the respect due to the Mâ—jestie of his Gr Speech neverâ—â—â—â—esâ—e I hâ—pe thâ—t â—is Grace will bee graciously ipleased That â—â—ere the said Peter Heylin pag. 1â—4 sayeth that his Gr hath reason ã€ˆâ—Šã€‰ that the Church of Eâ—gland and Rome diffâ—red not in fundaâ—â—â—taliâ—us because the Church of England hath not any where deterâ—â—â—ed that wee and those of Rome differ in fundamentalibus and ã€ˆâ—Šã€‰ Iuâ—ius Wittaker and the Bishâ—p of ExÃ¨ter affirme that there are ã€ˆâ—Šã€‰ things in the Church of Rome quae ad veram Ecclesiam pertinent â—â—venture to say here that if the consequence were good it would ã€ˆâ—Šã€‰ likewise that wee and the Mahometans Iewes and Ethnickes ã€ˆâ—Šã€‰ not in fundamentals For the Church of England hath not any ã€ˆâ—Šã€‰ determined that they and wee differ in fundamentals and ã€ˆâ—Šã€‰ have diversâ— things quae ad veram Exclesiam pertinent And where ã€ˆâ—Šã€‰ 125. he affirmeth that the Châ—rch of Rome hath done more then ã€ˆâ—Šã€‰ Puritane a nick-name imposed to all that cannot allow Church ã€ˆâ—Šã€‰ any tempâ—rall authority or jurisdiction more then Christ or â—is â—â—â—stles did assuâ—e to themselves or practise during their being in thâ—â—orld against the Hereâ—iqâ—es of this age in maintenance of the diâ—inity of our Lord and Sâ—viour I dare likewise say that the Roâ—â—nists in daring affirme thâ—t a Priest can transubâ—â—antiate breade in ã€ˆâ—Šã€‰ body of our Sâ—viour and that bread so transubstantiated is subject ã€ˆâ—Šã€‰ corruption mâ—y be eaten with Myse Rattes Dogs Swine and by ã€ˆâ—Šã€‰ how repâ—â—bate soever faile as well in respect due â—o the divinity ã€ˆâ—Šã€‰ the humanity of Christ. And where p. 128. hee sayes that the words Babilonicall Beaâ—t oâ— Rome in the 7. Homiliâ— of rebellion doe not signifie the Bb. ã€ˆâ—Šã€‰ Pope of Rome but rathâ—r the abused power of that prevalent Seâ— iâ— time of K. Iohn and it not being spoken dogmatically that the Poâ—â— is and is to be beleeved the Babilonicall Beast of Rome it is not ã€ˆâ—Šã€‰ be accounted for a Doctrine of the Church of

England I woâ—â—â— faine know what difference there is betweene the abused power ã€ˆâ—Šã€‰ the then Sea and now Sea of Rome or whether the Pope now doâ— assume or pretend lesse power then the Popes did in K. Iohns dayâ— or if the then prevailent and predominant Sea was the Babilonicâ—â—â— Beast as Heylin acknowledgeth at what time began that Sea to ã€ˆâ—Šã€‰ from being the Babilonicall Beast And where pag. eâ—d he sayâ—â— that unlesse it can be proved and made good that the Pope of Roâ—â— confâ—sâ—eth not that Iesus Christ is come in the flesh there is â—o reâ—â— to concluâ—e that he is Antichrist and citeth St. Iohn for a warranâ— saying Every Spirit that confesseth nâ—t that Iesus Christ is comeâ— the flesh is not of God but is that Spirit of Antichrist whereof ã€ˆâ—Šã€‰ have hearâ— I hope his Gr will give me leave to say that St. Ioâ—â— sayeth not that no man is Antichrist but he that refuseth to confeâ—â— that Iesus Christ is come in the flesh for he that sayeth with his moâ—â—â— and knoweth in his conscience that Iesus Christ is come in the flâ—â—â— but withall against his consciencâ— affirmeth and teacheth that hee ã€ˆâ—Šã€‰ power to make Christ of a peece of bread and to give power to otâ—â—â— to make him and that hâ— whom he so maketh should bee worshipâ—â—â— in the same manner that he whom he confesseth to be come in ã€ˆâ—Šã€‰ flesh is as well Antichrist as hee that in expresse words denyâ—th ã€ˆâ—Šã€‰ most Iewes doe his being come in the flesh This brave argumâ—â—â— Heylin hath stollen out of the Iesuite Greâ—serus booke written againâ—â— Iames Monitory to all Christian Princes but his Gr must not bee â—â—â—â—ended that I can neither take his nor Heylins ipse dixit for a sufficiâ—â—â— reason for this point of Dâ—ctâ—ine different as well from the Chuâ—â—â— of England before it was stinted by the Bb. pleasure of laâ—e as oâ—â—â—â— Reformed and Orthodoxe Churches till either his Gr or Heylâ—â— confute the reasons wherâ—by K. Iames in his said Monitory and in ã€ˆâ—Šã€‰ Comment upon 7.8.9 and 10. verses of the 20. chap. of the ã€ˆâ—Šã€‰ proveth the Pâ—pe to be Anâ—ichrist And where p. 138. for prâ—ving ã€ˆâ—Šã€‰ bowing at the name of Iesus is no innovation he alleadgeth that Pâ—â—â— â—â—astasius who lived in the 5. Centurie did bring it in it seemes that ã€ˆâ—Šã€‰ the same reason he may pretend that invocation of Saints adoraâ—â—â—n of Images Crosses transubstantiation purgatorie pilrimages â—â—â—â—icular Confession and the like shal be no innovations if his Gr bee â—â—ased to command the beliefe and Doctrine of them for they were â—â—ught in by Popes many ages agoe and the introduction of any â—â—â—ng not contained in the artic of â—he Church of England at the reâ—â—â—mation nor in the practise of it since warranted by authority of â—â—â—er Scripture or Parliam must be esteemed an innovation â—f this booke of Heylin be the large volume promised by his Gr â—nswer to Mr. Burtons chardges of innovations upon the Prelates â—â—th in these and many other passages so minse and smooth the Poâ—â— Doctrine and so wrest the good meaning and sence of the words â—rthodox writers and zealous Preachers that it cannot but breed â—â—at suspition of the Prelates intention to introduce Poperie if ã€ˆâ—Šã€‰ power can reach it But admitting that Heylins booke were â—justum volumen promised for answer to Mr. Burton and sufâ—â—â—t to liberate his Gr of his answer promised to all th'innovations â—â—â—h Mr. Burton chardges upon Prelates yet since in this whole â—â—â—ch there is not one line containing any particular mentioned â—â—â—ch could be made a pretext for conventing much lesse convicting â—â—â—iâ—her D r. Bastwick or M r. Pryn in any Court it is evident that â—â—â—er his Gr. hath not performed his promise pag. 16. of reciting â—â—â—uring briefly all th'innovations wherewith Prelates are chardged â—â—â—ey of lesse or greater moment or if what he hath here written bee â—â—â—ee can say against them two they have suffered very unjustly His â—â—â—aying to the King in his Epist both that Mr. Pryn hath thrust â—â—â—ken Law into Pamphlets to wrong the Governments of the â—â—â—rch aâ—d that Bastwick onely hath beene bold to meddle with the ã€ˆâ—Šã€‰ of the Church cannot in a vvay obvious to common sence bee â—â—â—â—ne to bee either a sufficient performance of his promise made in the 16. pag. foresaid or a sufficient ground whereupon to convince eithâ—â— the one or the other of any crime punichable in the way that his Gr hath caused them suffer especially since Dr. Bastwick beeing brought to the place of his suffering did solemnely avow that he was ã€ˆâ—Šã€‰ conscious to himselfe wherein hee had committed the least tresâ—â—â—â—â— to take the outward shame he was then putt unto either against God or the King and that th' occasion of his suffering was the writiâ—â— of a booke against the Pope which if it bee flagellum pontif whiâ—â— goeth in his name it is a wonder where the crime lyeth And Mâ— Prynne said in the same place that he having tendered to the Coâ—â—â— his answer to the Information which contained an accusation agaiâ—â—â— him in the point of Libelling against the Prelates the Court refuâ—â—â— to accept it and that neverthelesse he was condemned for not puttâ—â—â— in answer to the said Information withall he offered to maintaine â—â—gainst all the Prelates in Christendome that their calling was not ã€ˆâ—Šã€‰ divino and against all the Lawyers in the Kingdome â—hat should â—â—â—â—pose him that the Prelates sending forth of writs and Proces in ã€ˆâ—Šã€‰ owne names is against the Law Iustice of the Land entrencâ—â—â— on the K. prerog and subjects liberties If these two poore men ã€ˆâ—Šã€‰ spoken falsely they did both deserve to bee hangdâ— after their piâ—â—â—ring and it is likely too that men that have beene condemned â—o â—â—â—fer what they have done and that without any pretext of ã€ˆâ—Šã€‰ and for no crime but a pretended not putting in their answers to ã€ˆâ—Šã€‰ Informations against them which they tendered and the Court â—â—â—fused could not have misled being hangd or worse considering ã€ˆâ—Šã€‰ Prelates Spleene and power against them if their Speeches had ã€ˆâ—Šã€‰ beene true alwaies leaving that booke to the Iudgement of modeâ—â— men I returne â—o his most powerfull Gr who is pleased so farrâ—â— descend in his Speech from the height of his place as to say Arch. B. pag. 73. Yet one thing more I beseech you give Mee leave to adde 'T is ã€ˆâ—Šã€‰ Burtons charge upon the Prelates That the Censures formerly laidâ— on Malefactors are now put upon Gods Ministers for their Vertue ã€ˆâ—Šã€‰ Piety A heavy charge this too But if he or any man else can shew that ã€ˆâ—Šã€‰ hath beene punished in the High commission or else where by the Prelâ—â—â—â— for Vertue Piety there is all the reson in the world we should be severaly â—â—â—nished our selves But the trueth is the Vertue and Piety for wâ—ich these â—â—â—nisters are punished is for Preaching Schisme and Sedition Observ. Tertullus called

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