vnsetling the Religion established is just and necessary and it inferrs not that the most part of Protestants were against him because an active faction had surprized the strength of the Kingdome and necessitated him to seeke succours where he might have them the King never obtruded setlement of any thing new but defence against violence of what was established and Papists may fight for their King though Traytours pretend to the Protestant Religion for the ground of their quarrell That noe man ever thought that the King had learned that difference of perswasion in Religious matters may fall out where there is the samenes of dutie Alleagiance and subjection And the Libeller askes wherefore then such compulsion to the Puritans and Scotland about conformitie to the Leiturgie Doth the King say that those of different perswasions ought not to be better informed and sought to be gained to a right vnderstanding though there may be the samenes of alleagiance ought he not to seeke the samenes of perswasion in points of difference This is his common logicke and he askes wherefore then noe Bishopp noe King He might have answeared himselfe that there may not be the samenes of opinion touching alleagiance in differences of Religion though there may be and it s now plaine though formerly not believed that such as would have noe Bishopps would have noe King and had not the samenes of intention though the same dutie and obligation of alleagiance to their King as those of the contrary perswasion and that Episcopacy is agreeable to Monarchy the contrary not but Rebells catch at every shaddow and offer â—…very dreame for a truth and are as light in obtrudinge pretences as resolute to act their villanies either with or without them How diversified sects can be all protestants must be shewed by some doctrines that protestants yet vnderstand not and the medly of Papists and protestants in a religious cause is noe more disproportioninge of Religions then the mixing of those diversified sects which are noe more protestants then Papists Maskes and disguises were the foreprophesied garments of Sectaries and it is a sure signe that their errours are willfull not weake sparing noe falshoods whereby they may get power and confating their pretences by their practice They heretofore professed greate opposition to Papists for doctrines of Rebellion now they preach the same doctrines are angry that there are papists that disclaime them The ancient Christians held it a Religious cause to defend their King Countrey were mixed with Pagans in that cause and soe of late the protestants of France and they held it vnchristian to forsake that Religious cause vnder pretence of Religion and those pretences taken from Religion the letter to the Pope and evill Councellours are apparent to be nothing but vulgar cheates to enforce the King to consent to the Rebells demaunds and wrest hisscepter from him The sharpe afflictions of the Kingdome shew they were not inveterate diseases of Government but a suddaine pestilence and such as can beleive that the Tyrany of the present Masters are the lawes of Parliament deserve to be governed by a whip not by a scepter The Libellers reproofe of the peoples levitie prayse of popularitie are inconsisteÌ„t and his argument of reproach from dissenting to what the Parlianâ—… advised and his charging the Parliament for want of wisedome and integritie turne all his arguments to his owne shame and shew that it is not right but Rebellion he pleades for and that he esteemes neither Civill nor Philosophicall libertie which are confined to Government but confusion and licence without limitts If this Libeller would be subject 〈◊〉 Magistrate and in the lawes as he professes why doth he Rebell against the Magistrate and the lawes and why doth he pretend the Parliaments Authoritie if he may breake that authoritie As indeede he doth alow that noe obligations of Government can hold him and by the same rule he pretends injury to be restrained in one thing he may in every thing and these Rebells like Lâ—…r vsurpe above all 〈◊〉 Though men ought not to speake evill of diginties which are just yet nothing hinders to speake evill of those who in their dignities doe evill as oft as it is the truth TheÌ„ the Scripture vnnecessarily forbad to speake evil of dignities for we may not speake vntruth of any person if the Scripture meant noe more then not to slander in commaunding not to speake evill of the Ruler of the people St. Paul needlessely retracted his words of the high Priest It shewes how neere the spiritt of Lucifer these men are that pretend a right to practice whatever our Saviour or such as were inspired of God forbad vpon pretence of actions done by power extraordinary and yet there is no example of this speaking evill of dignities as the Libeller imagines nor of publique reproaches Though Kings were reproved iâ— was by such as had particular directions from God not by every wandring â—evite and they did not defame them to others And as his Maj we beleive was heard of God in mercy so he might without injury to the Prerogative of Christ pray to be made the head stone of the conrer according to that subordination which he held vnder God and Christ in ruling his people Vpon the ORDINANCE against the booke of COMMON PRAYER INnovations are generally more dangerous then old errours by how much peace is more desireable then broyles and combustions We have noe warrant to beleive such a condition in the Church of God that should allwayes be reforminge nor that the Christian Church had never lawfull Pastours nor any thing practised according to Christs institution till the present Sectaries revealed it to the woâ—…ld We have found by experience that there is noe dotage equall to thaâ—… men have vpon their owne opinions nor any greater errours nor mischeifes more dangerous then such which are introduced by pragmaticall Reformers who would conforme the world to their fancies and innovation is oftner obtruded vnder the name of reformation then reformation is censured and opposed vnder the name of innovation The King sayes not that the removing of the Leiturgie was a thing plausible to the people as he falsely relates but sayes that after popular contempts offred to the booke and those that vsed it it must be crucified by an ordinance His Majest likens not the rejection of the booke to the crucifying of our Saviour but the carriage of the rejecters to the cursed Jewes who crucified our Saviour and these men that rejected the booke shewed as litle reverence to him that was to be prayed to by the formes in that booke as to the booke it selfe King Edw. 6. confesses to the Cornish Rebells it was noe other then the old masse booke done into English some few words expung'd which is very false though al that is in the old masse booke is not therefore to be rejected and these men may aswell make an Argument they may not pray at all because
The king neede not bring proofes against a groundles accusation that containes not any evidence of fact and a single denyall by al lawes is preferred before such a charge and it is as likely that the Rebells in Ireland should pretend his Seale as those in England his authoritie noe man doubts of the invaliditie of a Rebells pretence This Chapter is not without witnes of his good affection to the Rebells which he collects from thaâ—… the king sayes they were lesse in fault then the Scotts from whome they might alledge to have fetched their imitation making no difference sayes the Libeller beâ—…eene men that rose necessarily to defend themselves which noe Protestant Doctrine ever disallowed against them who threatned warr and those who began a voluntary causâ—…les Rebellion If the Irish made warr not to be restrained from their Religion had they not the same cause the same pretence of defending themselves as the other pretended for refusing the Common prayer booke and expelling Bishopps Where lies the odds Is it Protestant Doctrine that they may defend themselves and Papists may not and that Protestants may Rebell for Religion Papists may not That were very much to the credit of Religion but the Libeller will not acknowledge the protestants nor their Doctrine who maintaine it to be vnlawful for subjects to defend themselves against the supreame power though Tyranically abused and there is noe neede to fly to the Parliaments authoâ—…itie if subjects may take Armes against their king vpon pretence of defending themselves The Libeller well knowes the just indignation the Protestants abroade have expressed for this scandall the king names not the Scotts but thinkes that their blame must needes be greater whose Actions the Irish had to alledge for their imitation by how much protestant principles are more against Rebellion then those of Papists such as inferre good affection to the Irish from such premises will easily make vaine or malitious rumours strong proofes The King sayes he hath the greatest share of dishonour and losse by what is committed The Libeller as before makes this noe Argument because every one that offends God or his neighbour hath the greatest share of losse and dishonour in the end and have they not worldly ends in offending God and if these ends were not sought by them they would not offend God He pretended before that this was a politique contrivance of the King and now he would have it an act without designe Doth he thinke that the malitious reports of him and his Scotchman are of weight to make a man suspected of an act directly tending to his owne vndoing and would the King instigate the Irish Rebellion for his owne ends to have the assistance of the Irish which by such engagement could not assist him Though presumptions are noe convincing proofes yet they are more credible then suspitions or reports It is a strong Argument for the peoples confidence in their King more then in other men because his interest lies cheifely in the common welfare of his subjects and it is hard to beleive that a King will knowingly doe any thing against that interest and to his owne losse and dishonour and whenever any have offended in that kinde the proofe of it hath been more apparent then the authoritie of rumours and Libells but heere the act it selfe cannot have any possibilitie of concurrence to the Kings ends It too notoriously appeares in another section which he Mangles but shall heere have it whole The King sayes t is thought by many wise men that the preposterous rigour and vnreasonable severitie which some men carryed before them in England was not the least incentive that kindled and blew vp into those horrid flames the sparkes of discontent which wanted not predisposed fewell for Rebellion in Ireland The Libeller sayes that these some men are the Parliament And if the Rebells had feed an Advocate he could hardly have dazled better Truly the Libellers too notoriously doth not amount to a dazling of any eyes from descerning his vaine confidence Does any thing heerein excuse a Rebellion that speakes only of what succeded it And if the kings censure of the proceedings of such as managed the busines against the Rebells shew an affection to the Rebells then certainely most Princes that have had warrs in Ireland were very guiltie of that affection that vsed like censures but what the king sayes heere was spoken in Parliament by diverse members who disadvised the preposterous severitie that was propounded and afterward proceeded in and it will rest an indelible blemish of a rash and vnadvised Councell in those men that in the beginning of a Rebellion would put a whole nation into despaire and feare of extirpation That their wonted oppressions as they conceived should rather have made them against the King then the Parliament is easily beleived for it s knowne to all the world they did rise against the king vpon pretence of regaining their nationall liberties from the English oppression as they called it and since the Libeller seeth soe apparent an Argument of their rising against the king its blinde madnes to suspect their rising for the king The Parliament then pretended to act for the king and that the Rebellion was against him not themselves but the man deserts his Arguments and falls to his old common place and will suspect the king because he vsed the Prelaticall Religion and to force it vpon others made Episcopall Ceremoniall and common prayer booke warrs Such men as made warrs and raysed Rebellion to take away the order of Bishopps Ceremonies and booke of Common prayer established by lawes in the Raignes of best Princes with the advice of the most eminent confessours and Martyrs of the age wherein they lived conformable to the Scripture and purest times of the Church declare to the whole world that they have neither shame truth nor Religion and are justly stigmatized for making not only Episcopall Ceremoniall and common prayer booke warrs but Antichristian and Diabolicall Rebellion That the Papists knew these warrs were their warrs may easily be beleived for they must needes apprehend advantage from the Rebellion But it s well knowne that the Papists are more jealous of Episcopacie Ceremonies and booke of common prayer as they stand râ—…formed in the Church of England then of the Directory Extemporall devotions independent or Pres biterall platformes that have noe foundation in the Scripture or the doctrine or practice of the ancient Church but what is this to the preposterous rigour and vncharitable fury that he would justifie Does he meane that the extirpation of the Irish was the sole way to suppresse open Idolatry and is this what we may doe Evangecally to be their Reformers Is blood massacre Evangelicall reformation is kill and reforme the same thinge As that rigour observed by his Majest was altogeather vnpolitique soe if it were intended in order to Religion it was most abominable such Massacres being the designes of irreligious
the question in hand of setting vp Religion by the sword without the kings consent May an inferiour Christian Magistrate take Armes against his superior a Pagan to sett vp Religion Is he not as much a private man as our Saviour and his Apostles where the Civill power hath not given him a right And as a Civill right is not imaginable soe the pretence of a power from Religion is execrable and false which will not permitt an vsurpation vpon the Civill right There may be a King where there is noe Parliament and it is noe more lawfull for an inferiour Migistrate or to Parliament who are but private men in regard of the Prince whose deputies they are to take the sword to sett vp Religion against the King their soveraigne then for any private men and were not the libeller distracted betweene evidence of truth and his owne corrupt inclinations he would not instance in the name of Magistrates and Parliament that but the line before pretended the power of the people to doe the same thing by the doctrine and practice of all Protestant Churches and would make them more publique persons then their Saviour and his Apostles he thinkes his reviling language of Tyrany and bloody Bishopps and the King their pupill are irrefragable Arguments in the judgment of his pupills There is a large difference betweene forcing men by the sword to turne Presbiterians and defending them who willingly are soe But then it is impious to force men to be soe what those wretches did to the King for not being soe and for not consenting to impose it vpon the kingdome by a law the world knowes and the world is wittnes and they have robbed men of their possessions by the sword to sett vp this new Religion His charging Covetuousnes and ambition to be the events of Episcopacy is schismaticall malice for Episcopacie in the beginning of the Church was attended with povertie and persecution but the libeller will make Martirdome their ambition and wants their Covetuousnes He will have that English Episcopacie hath markes of schisme whether we looke at Apostolicke times or reformed Churches if he had shewed wherein it had deserved an answeare but we see what Apostolicke times he meanes that will not allow any Church of the world from the time of the Apostles til the present age because the Church of England is not vniversall therefore all Sectaries may pretend themselves the Church For the authoritie of Scripture he neede not take paines to prove it The Church of England claimes not power over other Churches but to correct Schismatickes within her selfe The exposition of Scripture may not be received from arrogant Sectaries against the judgment of the vniversall Church the King might very well reject such reasons as they which offered them had soe lately before disavowed and pretended themselves scandalized with the imputation of such opinions The greatest number of these pretended Reformers professed detestation of the opinion of lawfullnes in taking Armes against their Prince of the opinion of the vnlawfullnes of Episcopacy booke of Common prayer and Ceremonies and who now would dispute with such men maintaining these renounced opinions with such bloody vehemencie It is not for the King to defend the Church otherwise then the Church would be defended And what is the Church in the libellers sense nothing but the crew of John of Leydons saints and must the King follow them against the Church these are the Divill 's factours to sett vp an Idoll Religion These deceivers talke of the power of the keyes in whose power holy things are as if the keyes that Christ gave to his Disciples are transmitted to this distempered crew that pretend a power of their owne giving Their Blasphemous pretence of enthusiasmes hath been the wonder and scorne of wise men and that 's the spirit which must not be fettered with a negative voyce But may it not be fettered by the Parliaments negative voyce and why is it more fettered by the kings then theirs That which he calls Tyranicall and presumptuous in the king with the same breath justifies in the Parliament and yet complaines of Tyrany vpon the conscience Such consciences are senseles of Tyrany aswell as of sin having given themselves vp to the Empire of hell The kings negative voyce could impose nothing yet these desperate hipocrites say they were compelled to implore the aide of Parliament to remove it from their consciences And if the ground of their warr were to take away his negative voyce their pretence of defensive force appeares noe other then violence and persecution which they soe hipocritically complaine of such tender consciences as feele not salshoods and Rebellion must be mercilesse destroyers of Religion and Government as these have proved The King had cause to seeke aide against Rebellion and oppression but that 's noe warrant for Traytours to linke themselves by conspiraâ—…ies to performe it and the King might justly wonder at their confident boasting of Gods assistance as if they had the certaintie of some Revelation and flying to the Scotts succours while they were soe furnisht with provisions for warr And now after all the Libellers rayling at Episcopacie Copes surplisses he will not permitt Arch Presbiterie Classicall Provinciall and diocesine Presbitery claiming Lordly power and superintendencie to be imposed vpon them Heâ—…res Babell confounded and they that were linkt in disloyaltie must part for Presbitery and independencie and will not see the evill spiritt that first combined them in Rebellion and now divides them to fight one against another A Determination by the best divines in Christendome in a full and free synod is he sayes an improbable way and every true Church hath wherewithall from heaven to be compleate and perfect within it selfe And why doth he tell vs that no Church denominated by a particular name bindes our faith or obedience and hath any Romanist affirmed more for their infallibilitie then he ascribes to every one of his Parlours and wherefore is English protestant a Schismaticall name as he affirmes and that the whole nation is not to be thought soe raw as to neede the helpe of other nations But what is the whole nation to every conventicle are theis seperaists the whole nation And why would he bind the Kinge to other reformed Churches If the primitive Christians had been of his opinion Generall Councells had been of litle vse the Disciples at Antioch needed not have sent to Jerusalem for advice in a question But these men thus shuffle and pretend the sufficiencie of a nation intend only the perfection of their Parlour congregations and allow noe sufficiencie in Church or nation that submits not to their insolent prescriptions He sayes the King accuses pietie with want of loyaltie because he sayes in vaine doe men hope to builde their pietie on the ruines of loyaltie The King rightly determines that pietie is but pretended where loyaltie is despised as such doe that thinke it safe to
reasons as are vsed by this Author and others wil be the infamy of the present age when such evident folly and wickednes finde credit Can any man be so stupid to thinke that such wretches as boast of their destroying the innocent will cease to defame their memory and that such as had no mercie on their lives will have a tendernes of their sufferings That they which suborned detractours and raysed lewde reports to give colour to their crueltie would have a tendernes to him they had tormented and expresse no tendernes for their owne villanies It had been contrary to his Majest wisedome to have expected tendernes to himselfe from such Monsters and contrary to the nature of such savage beasts to have their blood thirstines slakt or their crueltie calmed with any successes But since himselfe hath left this booke as the best Advocate and interpreter of his Actions and his friends by publishing c. and almost adoring it seeme to place therein the strength of their cause it would argue doubtfullnes and deficiencie of the other partie not to meete his reason in any field the force of whose Armes they have so often mett victoriously This libell more evidently proves the deficiencie of the Rebell partie then the omission of an answeare could have argued and all men see they are not doubtfull but convinced by their owne reason of the lewdenes of their Actions It might be exepcted from the libellers mention of the esteeme his Majest booke hath amongst his friends that his answeare should be of equall account with his Masters and thereby the world may be informed how their cause hath been maintained They pretend to meete reason in any field but are resolved to contradict it and the Author will reproach and despise truth and reason as his Masters have fought against it and since their impietie cannot be denyed it must be avowed They glory in their victories in the field as theeves in their booties and boast that they can doe mischeife their victories being no other then the poysons and knives of Assassins that have destroyed Princes and successe is the evidence of their faith and reason He proceedes to say that he who at the Barr stood excepting against the forme and manner of his Iudicature and complained that he was not heard neither he nor his friends shall have that cause now to finde fault being mett and debated with in this Monumentall Court of his owne erectinge and not only heard but answeared But still he is vnwillingly heard and they which tooke his blood without hearing are loath to heare the cry of it and they endeavoured the same course with his booke they had taken with him to condemne it vnheard and as this worke was not chosen nor affected by Iconoclastes so was not the occasion acceptable to his Masters It hath been reported of some high way robbers that they vse a forme of Judicature vpon the Traveller when they take him and condemne him solemnely to lose his purse and Iconoclastes holds it strange he should stand excepting at the forme and manner of their Judicature It was the prodigie of insolence that Rebells presumed to bring their King to the Barr and the Prodigie of impudence in this libeller that imagines an expectation of the Kings submission to a Tribunall of Traytours But with Traytours where strength can act right and Justice are ridiculous considerations otherwise those Monsters that made themselves Judges without the least colour of authoritie the lower howse being not able to punish a wandring Rogue which the law allowes a Conestable would not so presumptuously sit in Judgment vpon a King and not only their own but of another Kingdome and professe wonder that any should thinke that they cannot bring any King to the blocke that they get into their hands Who may not defend the â—…s of intemperance to satisfie lust aswell as those of crueltie to satisfic ambition and why might not Ric 3 defame his mother and Kill his nephewes to secure his Tyrany aswell as theis men reproach and Kill their King doe outward solemnities legitimate Murthers and is a profest villanie innocent a secret only Cryminall Though those Murtherers before whome he stood at the Barr excepting had resolved that neither feare of God nor reverence to their lawfull king nor importunitie that moves such as the other respects doe not should prevaile with them yet he promises afaire debate though he justifies them and performes it with the same falshood offring clamorous reproaches and shamles vntruths instead of answeares erecting a Monument for him selfe wherein the defence of impietie and scorne of truth have engraven his infamy in everlasting Characters Which he sajes to do effectually if it be necessary that to his booke nothing the more respect be had for being his they of his owne partie can have no just reason to exclaime Truly his owne partie had reason to expect that from resolved Traytours his booke would have lesse respect for being his for having suffered greater crueltie in his person for being a King could they thinke his booke would have more respect for being his The Rebells themselves have published it a rule that a man borne in Scotland while the Kingdomes stood divided was not subject to their Judicature and therefore they vrged against Duke Hamilton that he was naturalized and yet they subjected the King to their will whome they could not pretend to have had that Ceremony and by the law of these miscreants the King must be more subject to them then any of his subjects of that nation and the Author might have spared the paines to seeke a reason for his impudent language for his Majest partic know it was for the interest of his Trayterous cause and a necessary effect of a Rebellious disposition The booke of any Author ought to finde respect according to its owne merit and its folly or injury to sleight or reproach it for the Authors sake and the like of a person for his office sake but they that reproach an office instituted by God or the person that beares that office for the office sake will hate a booke for the good that it conteynes and the Kings partie will never exclaime for the Authors detraction of the booke which they expected from him but they have just reason to detest his insolent language and impious assertions It were too vnreasonable that he because dead should have libertie to speake all evill of the Parliament and they because living or any for them have lesse Freedome It s too vnreasonable to bely the dead and to affirme his Majest to speake all evill of the Parliament when he well knowes that his Majest speakes nothing of them but what this breaker confesses to be true and if his Majest had spoken evill of a faction in Parliament it s too vnreasonable for him to censure it who not only speakes evill of a faction in Parliament but is the Advocate of those that not only speake
of his malice and disorder in his vnderstanding Next this intent appeares by the latine wordes Vota dabunt quae bella negarunt Intimating that what he could not compasse by warr he should atcheive by his meditations for in wordes which admit of various sense the libertie is ours he saâ—es to chuse that may best minde vs of what our restles Enemies endeavour In words of various sence that interpretation is to be chosen which is most probable to be the Authors meaninge an interpretation for politique ends is vningeâ—…uous and iniurious and when it is against the apparent signification odious and the Author shewes with what candor he deales that makes constructions to serve his turne least the truths conteyned in his Majest booke should prevaile with any he will make such a sense as may prevent the right vnderstanding of them His Majest prayers and desires through his whole booke whereto the latine words are referred were directed to God for blessings vpon his Kingdomes and restoring right and Justice to them and all men may hope they will have a gracious acceptance and returne from the Almightie though the warrs procured it not but this Author will referr these wordes to the publishing of the booke because it best mindes them to prevent what their Enemies endâ—…avour and because it may vsher in a conceite which he makes much of For he sayes heere may be well observed the loose and negligent curiositie of those who tooke vpon them to adorne the setting foorth of this booke for though the picture in the front would Martir him and saint him to befoole the people the lattine Motto which they vnderstand not leaves him as it were a politique contriver The lattine being taken in the right sense what roome had there been for this curious observation And if they which set foorth his Majest booke had been curiously or stupidly negligent the Author had detracted nothing from his Majest It is not the picture but the crueltie exercised vpon him that made him a Martir and these miscreants are enraged to see their owne Actions in picture which they shamed not to commit in the face of the world The picture is farr short of the measure of his Majest pietie and sufferings and wee may expect hard measure vpon the booke when a picture in the front cannot escape the Image breaker This Author its likely wrote from them that vnderstood not lattine that seekes to make the front and lattine in the end so different when the front hath a picture in the posture of prayer and the lattine in the end is applied to the efficacy of prayer If he had expected to worke on such as vnderstood lattine he would not have obtruded such an insignificant observation of misconstrued lattine Doth the commendatious of a mans devotions shew him a politique contriver They that published his Majest booke are heerein free from that negligent curiositie the Author would have seene by contriving a sense which himselfe will not affirme to be theirs which vsed the words but his owne by a libertie of choice where are different senses to be made but the Author shewes himfelfe an vnpolitique contriver of detraction when he inserts the detection of it in the relation Quaint Emblems and devices begg'd from the old Pageantry of fome twelf nights entertainment at white hall will doe but ill to make a saint or Martir The Traytours are loath to see the Emblems of their owne inhumane crueltie and how insteed of harmeles Pageantry they erected the Theatre of their Barbarous villanie at white hall The wickednes of those that Martired his Majest may be shadowed by Emblems but neither art nor wit can fully expresse it Bloody Massacres are the Pageantry of Tyrants and the scritches of Martirs their Musique If the people resolve to take him sainted at the rate of such a Cannonizing I shall he sayes suspect their Calender more then the Gregorian He is very Kinde that will suspect their Calender no more then the Gregorian for that Calender which hath nothing peculiar or notable but the new account of the yeare is received by a greate part of the world for the truest and if the Author have no greater aversion from the Calender he supposes he is likely very neere the beleife of it but it seemes he had a minde to make a conceite from the word Calender therefore produceth the Gregorian Calender of computation insteed of the Calender of saints The Authors Pageantry playing with a picture is not the way to vncannoinze a saint The peoples opinion of his Majest sanctitie is not wrought by a picture and if they have any esteeme of such representations of his sufferings their just passion condemnes this Authors malitious detractions The Memoriall of the just shal be blessed in despight of the malice and scorne of men God lookes on their sufferings puts all their teares into his bottle and their death is right deare in his sight And if we looke vpon the eminencie of the Sufferer the pride and crueltie of the persecutors the true causes on the part of the sufferer or the pretended causes of suffering on the part of the persecutors we shall finde few Parallells in Calenders among saints to that of his late Majest and its memorable in his story that his persecutors their expressions so much resemble the cursed Jewes that crucified our blessed saviour This man would make his Majest after death a politique contriver the Jewes our blessed saviour adeceiver This Author pretends a plot to worke by this booke published after his Majest death that revenge which he could not obteine in his life the cursed Jewes pretended the beleife of our saviours resurrection of greater danger then his Miracles in his life time Such as preserve the Memory of the sufferings of holy men in Calenders have Zeale for their warrant and it was an ancient practice in the Church of God and such as deride that Custome to cast reproach vpon the persons they have persecuted will have their memories rott as they have their faces hardned and their consciences seared We may see what answeare this Author intends to his Majest booke that makes such observations vpon the Claspe frontispice Is it the way to confute a booke to revile the printer Iconoclastes hath an indignation at any holy meditations in his Majest booke and tells men there is danger of a Designe and to keepe men from reading it gives Caveatts against the outside In one thing he must commend his opennesse who gave the Title to this booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the Kings Image by the shrine he dresses out for him certeinly would have the people come and worshipp Was man made to be worshipt because the Scripture tells vs he was created in the Image of god And is this author so greate a stranger to the expressions of such as writ the lives Actions of woorthy persons who terme some men patternes or Images
peece of English Divinitie that the shopps value The Authors of leiturgies and helpes to devotion have their memory blessed by the benefit which many devout soules have acknowledged to have received from their labours and the crueltie which bloody Rebells exercised on the person of the late Arch-bishopp and their other barbarismes towards the Prelates to please that kennell by whome they acted their Rebellion hath satisfied the world of the nature of Sectaries of whose bloody disposition many by sheepes-clothing were much deceived Quilting of Scripture Phrase was wont to be the prayse of their long winded Lecturers who vsed it more for sound then sense but it seemes their spirit is changed The libeller will hardly gett credit vnles with those for whose sake he doth not professe to write that is his wise and well principled men the Sectaries if he affirme that there is more neede of Christian diligence in the bold and extempore bablinge of their senseles zealots then the compiling of those Leiturgies and Manualls he mentions And such as have observed the presumption of this rabble in their prayers will beleive they hate diligence as much as they want judgment Why English or saleable should dininish the esteeme of Divinitie is not vnderstood but because they are common termes he would have his readers vnderstand that they signifie nothing but common matter and he expects that some will thinke English and saleable Divinitie of no regard though they vnderstand no other But he proceedes such a kinde of Psalmastry or other verball devotion without suteable deedes cannot perswade any of Zeale and righteousnes in the person But such as make Psalmastrie a word of contempt relish not the Zeale of the sweete singer of Israell and their deedes are odious to all good men that seeke matter of reproach vpon the devotions of others and make their malitious surmises positive truths The instances of Tyrants counterfeiting Religion are frequent and that hipocrisie is inseperable from Tyrants by vsurpation such as this libellers Masters whose want of right seekes protection from dissembled vertue but this seldome happens to Kings by just Title whose power wants not that support His comparing his late Majest to knowne vsurpers that confirmed their Crownes gained by robbery and kept with falshood blood shewes his odious shamelessnes in the dissimititude whoever observes the prophane assumption of the Titles of pietie by these Monsters their hipocriticall professions to maske their wicked ends shall finde that Andronicus Comnenus and our English Rich. 3. Came short of them not only in counterfeiting Religion and conscience but in falshood and crueltie Insteede of shake speares scene of Rich. 3. The libeller may take the Parliaments declaration of the 29. May where their words are The providing for the publique peace and prosperitie of his Majest and all his Realmes we protest in the presence of the all-seeing Deitie to have been and still to be the only end of all our Councells endeavours wherein wee have resolved to continue freed and enlarged from all private aimes personall respects or passions whatsoever and againe in their petition of the second of June they tell him that they have nothing in their thoughts and desires more pretious and of higher esteeme next to the honour and immediate service of God then the just and faithfull performance of their dutie to his Majest and the libeller will not finde in historie or poet words of a deeper hipoâ—…risie in the mouth of a villaine nor more contradicted by their Actions That which he adds from his Testimony out of shakespeare of the imagined vehemence of Rich. the 3. In his dissembled professions holds noe proportion with theis hipocrisies really acted not fancyed by a poet and this libeller hath learnt to act a part out of shakespeare and with Rich. 3. accusing loyaltie and innocency for high Crymes and crying out against their wickednes that sought to restore the disposessed heires of the Crowne to their right and amplifying their offence as the highest against God and man and wherein comes the libeller short of his patterne in this scene He sayes heerein the worst of Kings professing Christianisme have by farâ—… exceeded him and he gives his reason for that the King hath as it were vnhallowed and vnchristned by borrowing to a Christian vse prayers offred to a heathen God And doth saint Paul exceede the worst of Kings professing Christianisme by borrowing to a Christian vse the words of an heathen Philosopher and poet did he thereby vnhallow and vnchristen Scripture His meaning is as followes afterward that the King vsed a prayer taken out of S. Philip Sydnies Arcadia After the first Edition of his Majest booke the Printers finding the greate vent of them in the following Editions Printed prayers and other things in the Kings name not belonging to the booke Among these prayers there is a prayer taken out of the Arcadia That prayer is neither made by a heathen woman nor to a heathen God but is composed by the Author a Christian without reference to any heathen Deitie and the Author is not thought to vnchristen prayer by it the libeller himselfe saying the booke in its kinde is full of worth and wit but as his outcry hath noe cause from the matter so heere is no evidence of the fact that his Majest made vse of that prayer or popt into the Bishopps hands as a relique of his exercise though he might warrantably have vsed it and professed it But he goes on to shew what he can say vpon this occasion Who would have imagined so litle feare in him of the true alseeing Deitie so litle reverence of the holy Ghost whose office is to dictate and present our Christian prayers so litle care of truth in his last words or honour to himselfe or to his friends or sense of his afflictions or of that sad hower which was vpon him as immediately before his death to pop into the hand of that grave Bishopps who attended him as a speciall relique of his saintly exercises a prayer stolne c. All men that have observed this Authors practice hitherto rest assured that he hath so litle feare or reverence of the allseeing Deitie so litle care of truth or honour as he stickes not to charge his Majest with facts neverdone and innocent Actions with transcendent guilt If his Majest had vsed the prayer or delivered it as he imagines no man of Christian sobrietie could charge the fact with Cryme what one word or sentence is there in that prayer which a Christian may not vse but the Image breaker hath a greate quarrel to al formes of prayer and by the reason he produces that the office of the holy Ghost is to dictate and present our Christian prayers all set prayers want reverence to the holy Ghost so tender is he of the best reformed Churchs of whome he so often makes a propertie And whence concludes he no care of truth in his last words
the Masse booke prescribed prayer aswell as reject formes of Devotion because they were in the masse booke It was the Carnall feare of divines and Politicians that modelled the Leiturgie noe further of from the old masse least they should incense the people This hath been the conceite of Schismaticall Politicians though the lightnes of it be very apparent for it cannot be thought that the people would be more incensed by an alteration of the prayer then an alteration of the language and the taking away of the externall superstitions was more likely to incense the people as it did then any alteration of the Leiturgie and it had been very easie to have made any alteration in the Matter when the language was changed and in the time of Queene Elizabeth when no such feare could be pretended the demaunds of the schismatickes for abolishing the leiturgie were held frivolous and seditious The Libeller sayes good desires rightly conceived in the heart wholesome words will follow of themselves But wholesome words will beget good desires and how publique prayer in the congregation can be vsed vnles a leiturgie be admitted noe true Christian can finde a way That the prescription of a Leiturgie was not imposed nor practised by the first founders of the Church is an apparent falshood The Lords prayer and the prescriptions of the Apostles to make prayers for all men for Kings al in authoritie that we might leade a quiet life in all godlines and honestie and the many leiturgies yet extant convince all but willfull gainsayers and it had been in vaine for the Apo◅le to commaund the people to obey such as had the oversight of them if they had noe authoritie to prescribe things lawfull and honest and this Libeller that hath been florishing with autho◅tie of the reformed Churches h◅re condemnes them all who none excepted vse Leiturgies Without whose meaning the first founders of the Church precept and example how constantly the Priest puts on his gowne and surplisses soe constantly doth his prayer put on a servile yoke of Leiturgie It seemes the mention of gowne and surplesse are instede of Arguments to his well principled men and soe is yoke of Leiturgie though by his owne confession that yoke is not in the Leiturgie it selfe but only for the supposed want of precept or example for if there had been either of them as both are apparent there had been noe yoke in his judgment neither can that be a yoke in Religion which is not sinfull and sin there cannot be without breach of a law and if the Libeller could reduce Leiturgies within that compasse he neede not vse those beggerly negatives and if the vsing of Leiturgie by the Priest be a yoke doe not the peoples prayers that put on the Priests extemporary words put on a yoke of Leiturgie For are not his words asmuch yoke to them as the publique Leiturgie of the Church to him And it is evident that they who vse noe set formes in publique prayer direct them more to the hearers then to God studying for expressions of their owne parts while others that vse set formes have their affections more enlarged and not yoked to the search of words Set formes are not rigorously forbidden to any mans private infirmitie But they are rigorously forbidden if they are thrust out of the Church and every mans prayers and spirit imprisoned in the pinfold of set words hastily shuffled togeather by a man often times as defective in wholesome words as sound Devotion whose doses of vnprepared words and matter leade the people into imprecations rather then prayers these men that would confine all publique devotions to the sudden raptures of every vnlearned Levite seeke to shutt heaven at their pleasure though their hands are as short as their vnderstanding and the spiri◅t of vtterance as it respects our prayers is not exercised in words but in the affections which are vtterances to God What we may doe in the same forme of words is not soe much the question as whether Leiturgie may be forced as he forced it And why doth he say forced it meaning the King when it was established by his Predecessours with consent of Parliament which the Libeller soe much pretends to reverence And he may easily answeare his question that would have the forme of words vsed by every Minister to be forced vpon all congregations and we may justly vse the same words allwayes that containe pititions of all things necessary The Leiturgie comprehends not all truth And doth he thinke that all truth should be comprehended in prayer or that any benifitt or vse of sacred expressions is de◅ed vs vnles all the expressions of Scripture are conteined in publique prayer We have the full benifit of all sacred expressions if our nece◅ties are fully represented but his spirit of vtterance is the vse of varietie in expression as if there were a necessitie to vse all expressions to the same sense and he would have ws beleive that the benifitt of sacred expressions is barralled vp in the new tub men whose prayers not only want salt but are besmeared with prophanes Though God raigne downe new expressions into our hearts yet it is not fitt for the whole Church to be yoaked to the fancies of every Levite who often mistake Satanicall injection for the dew of heaven and he is much mistakē in his comparison of retaining the forme of wholesome words to reserved Manna but the loathers of this Manna of wholesome words are the true offspring of these murmerers that loathed the Celestiall Manna and bread of Angles because they had it all wayes accounting it a light foode in regard of their sensuall appetite as these men now thinke the formes of the Church light in regard of the ordinary vse of their owne parts which they would expose to the people and therefore if Leiturgies were Manna it selfe yet if whorded vp and enjoined they will be found sayes the Libeller like reserved Manna rather to breede wormes and stinke For the varietie of words though God have given vs plentie and that we ought not to be nigardly of them to him alone yet we finde long prayers and vaine repetitions condemned by God and we are commaunded when we come before him that our words be few and the questing of Scripture Phrase in prayers is now found wanting in leiturgies that was soe lately scorned by the libeller for the lipp worke of every Prelaticall leiturgist Sectaries prayers though dressed with varietie of words are accompained with a nigardly devotion wherein God cheifely requires vs to be copious this libeller is copious in blasphemy that wil have the word of God if whorded vp and injoyn'd to breed wormes stinke The libeller would have his scoffes received for Argument to vilifie the vse of sett formes brings in the famine of the seidge of Ierusalem whē the Priests brought still the same loaves of the shewbread not being able to procure new he would give
vs stones for bread the Pharisees still continue their old leaven of hipocrisie though their words be varyed If the Lords prayer had been a warrant for leiturgies why was neither that nor other set forme after vsed mentioned by the Apostles or commeÌ„ded to our vse It had beeÌ„ very needelesly prescribed by our saviour if it had never beeÌ„ vsed afterwards it had been disobedience in the Apostles if they did not vse it being by our saviour commaunded It is the commoÌ„ argumeÌ„t of heretickes to accuse God of improvidence vnles he proportioÌ„ his revelations to the measure of their fancies though the Counsel of God supernaturall truths to be beleived were fully revealed wâ—… may not beleive that nothing was left to Christian prudence in the Church of God and we cannot pretend want of revelation in this point where we have such expresse prescription of the Lords prayer and particular injunctions of the Apostle St. Paul and if we mâ—…st expect such revelations where is it revealed that every congreâ—… must vse only such words as the Minister thereof extemporally dictates in their prayers If God left our words to be putt into vs without premeditation why then doth the Libeller allow any mans private infirmitie to vse helpes will not God help private infirmitie that way Or is every one in the congregation without infirmitie How is any assured if the promise be vniversall Our saviour encouraged his disciples with promise of assistance without their premeditation And why doth he object want of Christian diligence to set formes if it be a fault to vse it and all must be done without premeditation And it s like his preachers pray sermonize without premeditation by the stuffe they vtter and we see what respect they beare to God that pressed diligence in their actions touching this life Rebellion exclude it from devotion that which concernes God what soever the Libeller sayes concerning Gods graces is nothing to the question touching the vse of Leiturgies vnlesse he would have that in the publique congregation every person should have his prayer a part and bring that disorder which the Scripture forbidds Voluntary prayers are lesse subject to formall and superficiall tempers then set formes for in those hee who prayeth must consult first with his heart which in all likelihood may stirre vp his affections But he doth most commonly consult with his braine both for matter what is most pleasing and what most proper in expression and it is incident vnto most to fall into an affection of their owne conceptions and abilities in these voluntary prayers rather then true devotion Affections grow lasy in set prayer and come not vp easily at the call of words But much more easily then in the labour for words and matter and those words are most emptie of devotion and prayer which are the ostentation of the presenters abilities who is apt to seeke satisfaction in contemplation of his owne parts and his fervour is greater in looking on himselfe then God Ostentation and formalitie may taint the best duties And why not then the best institutions and if vnpremeditated babling may be restrained without forbidding the spirit of God which is in his sense his extemporary prayer why may not lasines and formalitie be reprehended in such as vse the publique leiturgie without forbidding the vse of it but it is as himselfe sayes the Custome of hipocrites to take advantage at the least abuse of Good â—…gs that vnder that covert they may remove the goodnes of those things â—…her then the abuse Constancie attributed to the vse of set formes he calls the constancie of the Câ—…oe to be allwayes vsing the same Leiturgie And what then are his best reformed Churches this shewes him one of those chattring birds that Abraham drave from his sacrifise and this wretch trembles not to compare the sett formes appointed by God himselfe in the Scripture to the Cuckoe and tâ—…e vse of the Scripture is the constancy of the Cuckoe The booke for aught we know was composed by men neither learned nor godly But they are vngodly that without knowledge will suppose them neither learned nor Godly but was the Martirdome of many of them noe proofe of their Godlines And are there noe workes that prove the learning of those Composers doth this man thinke vpon the credit of the protestant Religion Noe doubt the spiritt helpes our infirmities but we have noe promise that the spiritt shall enable every Christian to compose prayers for the whole congregation neither doth the Libeller beleive that all his Ministers of the new Religion are soe endowed if he doe he hath few associates It is Gods promise that where two or three gathered together in his name shall agree to aske any thing it shable graunted And how can they agree without a prescript forme is the agreement that all must follow the desires of one That there was a Leiturgie in the Chuch of the Jewes hath not been denyed by any learned man its apparent by the Titles of many of Davids Psalmes that they were vsed by the singers in the ordinary service of the Church That Christians vsed the Lords prayer and other sett formes cannot be denyed and the Libeller is much deceived in his computation of the time when Leiturgies begun for the Church never wanted them and we have seene by experience that true pietie followed the vse of Leiturgies disobedience and prophanes the rejection of them such as have rejected them have proved not only Truants but Apostates to all sanctitie What is said of Leiturgie is said of Directorie and soe farewell Presbiterian We finde that none make such presumptuous claime to Ministeriall guifts as ignorant and braineles persons that have noe Title by calling or endowment The King had noe reason to object that the Common prayer booke was 〈◊〉 because it prayed soe oft for him for large and laborious prayers were made for him in the pullpits But it s well knowne that the Sectaries were neither large nor laborious in such prayers and it s justly doubted not sincere when they vsed them but would have men heare their hipocriticall formalitie not God to graunt what they seemed to pray for and all men can witnes what prayers were made for him in pulpits after the leiturgie was rejected al the largenes and labour appearing in their prayers was to reproach his person and procure him dishonour and miserie The King in his prayers presumes Leiturgies to be lawfull What should hinder praying that the Church and he might never want them And what sayes the Libeller could be worse prayed extempore he might have answeared himselfe that Prayer to want them was to call for Desolation vpon the Church Of the Differences in point of CHURCH GOVERNMENT THe Libeller sayes the Author in this Chapter discovers more of misterie and combination betweene Tyrany and false Religion then from any other hand would have been credible T is strange that soe obvious
reasonable and askes why they should feare it and such as intend not reconciliation with God thinke they have noe neede to be reconciled to men Their fact is not parallell to Chams revealing his fathers nakednes for the King at that time could not be esteemed the father of his Countrey nor had ever merited that Title And might not Cham have said soe to his father aswell as doe what he did But they who acknowledged that Title due to him as the Parliament did and gave it him as their King cannot excuse themselves from a sin parallell to Chams nor from the merit of his curse The Libeller professes aversenes to all reconciliation vpon pretence of Justice to the lives of them that dyed for the freedome of their Countrey and yet he will not professe to want Charitie and why then is it mockery with God for the King to pray that God will judge his cause and that the evill they intended returne on their owne heads that they may be ashamed and covered with their owne confusion as with a cloake the King forgave his Enemies but still prayed vnto God for the vindication of his innocencie by the conviction of those false accusers and this is not to wish them that evill which hinders Charitie but prayer for that favour of God which protects innocencie and that livery of detraction and confusion the Libeller will rather weare then exchange it for the robe of righteousnes whose malice to the living not Justice to the dead drawes theis hipocriticall pretences from him Vpon his GOING to the SCOTTS IT was not an excuse but a reall intelligence that the King had of their consultations at London designing mischeife to his person if he came there The junto did not vse to proclaime their Councells neither was it pretended they did and though necessitie Counselled the King to adventure vpon their loyaltie who first begun his troubles yet the rigour of the English Rebells drew on that necessitie and the Kings comming to the Scotts might worke if there were any remainders of loyaltie to devide those who were only joyned by an vnlawfull and dissembled confederacie and it had not been an Act of malice but prudence to resolve vpon such an hope for friends they could not be that are contemned for an hireling Army paid not in Scotch coine but English silver jeered with their Brotherly assistance and monthly pay and a right vnderstanding os the disaffection to the English Rebells towards them might recall them to their dutie to the king and withdraw them from their disloyall combination The scotts needed not armies to defend their libertie conscience which were never invaded the charges were not out of charity to them but for the necessitie of those who sent for the scotch assist̄ace he il pretēds a cause for the scotts mistrust of the king in that case where a ground of suspitiō could not be imagined judges others by his own obduratiō that loyaltie once broken is rather tempted to a finall shipwracke then preserved by an opportunitie to recover it Providence doubtles is never cousened but deceivers though they falsifie their faith to others must expect that as their falshood was permitted soe it will receive its detection and demeritts The man thinkes much that their profest loyaltie who fought against their King should be called a riddle and as it was a very darke one to generall vnderstanding soe if they had preserved the Kings person being in their power they had given some solution doing what they said of their loyaltie not what their former Actions imported And doth not the Libeller say its ridiculous that they whose profest loyaltie led them to direct armes against the Kings person should thinke him violated by theit murther of him which he calls Justice who vnderstands not that so necessitous may be the state of Princes that their greatest danger may be in their supposed safetie and their safetie in their supposed danger But he would have that the only way for the Kings preservation was to sacrifise his reason honour conscience not to have run such hazards though his Majest left his force he resolved not to leave his conscience and change an outward for an intestine warr and Rebells desist not from their violence whether he strive or yeilde If he contend he is bloody if he yeilde he is wily if he offer reason he is obstinate If he acknowledge he is guilty and thus the players of a Rebell game having irrecoverably lost honour conscience play on still to gaine power increase guilt The words of a King are full of power by the law and that law is not like the Nazarites locke of sampson but an anointing they have from God which is inseperable though Rebells like the faithles harlot cut of his force and Armies yet the right of his power is inseperable and if these Traytours had looked to precept or Example they might have found that a Kings word had power and their persons reverence without respect to the merit of their Actions David pretended not that Saul had not authoritie of law when he persecuted him without a cause when Sauls life was in his power The King appeales not vnto Libellers and common pasquills to judge of his reason such ' as are offended at the name or estimation of reason are likely to have a small part in it Monuments of his reason appeare as thinly in his Actions and writting as could be expected from the meanest parts bred vp in the middest of soe many wayes extarordinary to know something Surely the Monuments of the Libellers irrationall assertions appeare very thicke in this whole discourse and men may be amazed at his folly that makes him run into soe many absurdities to avoyde the confession of truth how often hath he objected to the King that his breeding could not enable him to judge of matters and heere would advance his breeding to abase his parts but such as reade the Kings booke and his will see Monuments enough of his Majest reason and the Libellers absurditie and impudence The Kings deliberations touching his leaving Oxford though mature yet foreseene to be of doubtfull event and therefore vainely observed by the Libeller to contradict his prayer Though I know not what to doe yet mine eyes are towards thee Wicked men contemne Princes and God causeth them to wander in the wildernes where their is noe way The punishments vpon Princes are most frequent for the wickednes of the people whereby they come to confusion and have many rulers but it was a willfull falsification of the Libellers to cite a Text as spoken of Princes that was altogeather applyed to the people Psalme 107. Vpon the SCOTTS Delivering the KING to the ENGLISH THis objecting of selling the King by the Scotts is soe fowle an infamy as befitts none to vindicate but themselves In the meane time the Libeller thinkes he may say with the high Priests to Judas confessing