little examine what force there is in this Argument Cathedralls are so and so therefore all other Churches must conforme to them I deny the Argument Legibus vivendum est non exemplis We must live by lawes not by examples The rites and ceremonies of all our Churches are prescribed and precisely limited by the Lawes of the Land by Act of Parliament and are not left at large to the Example of Cathedralls Nay how comes it about that Cathedralls have usurped that Lawlesse and boundlesse Liberty of conforming themselves to Rome in all those their ceremonies What law can they show for this Will they plead prescription For how long time What prescription can Durhams Cathedrall-Church plead for her new service new Copâ—s new Images of Saints and Angels new rites on Candlemas day with their hundreds of tapers and candles and instead thereof bringing a Spirituall darkenesse upon mens soules by shutting out the ancient morning Prayers and other meanes of true knowledge and devotion Are not the authors of this innovation yet alive What Prescription of long custome can the Cathedrall Church of Bristow plead which now of late also hath set up new Images of the Apostles and other Saints What Prescription can Pauls Cathedrall bring for those mitred Images and Statues newly erected and for those winged Angels round about the Quire What Prescription can that Cathedrall Church at Woâ—verhampton in Staffordshire plead for her goodly costly new Altar with the Dedication thereof within these 2. or 3. yeares last past in which Dedication all the Romane rites were observed as Censings washings bowings Copes though but borrowed from Lichfeild chantings abusing of Scripture as Iohn 10. 22. to prove dedication of Altars and the like or what custome can the Same Church plead for erecting their new Altar and throwing out of their ancient and painfull Preacher What warrant have they for setting up such Altars for Baal such dumbe gods and casting downe the throne and stopping the mouth of the living God The like may be said of many other Cathedrals if not all which within these few yeares yea but Yesterday have beene strangely metamorphosed into a Curtizan-like garbe and now must be Like Mother Like Daughter Must therefore all Churches conforme to their new Romish Pashions Must therefore the Cathredrals in Oxford I meane these Câ—lledge-Churches as Magdaleâ—s Christs Church Queenes S. Iohns and others as also those Chappels in Cambridge as Peter-house Chappell S. Iohns Kings Queenes become the â—â—rceries and Springs of Superstition and Idolatry to the whole Land because of late dayes they have crested goodly new Altars Images Crucifires and such like ornâ—ments of the Romish where And because they both practise and presse the bowing to those Idols must therefore all Scholars bow unto them To what end then shall men send their Sons to the Universities if there they must be trained up to the Superstition and Idolatrie of Popery Thus we see how unlike our Cathedrals be to that they were formerly being newly set out with a Romish dresse according to those Spirits which rule in the ayre so as their examples ought to be no Lawes to bring in an universall conformity to these yesterday innovations in Mother-Cathedrals Againe by what title doe Cathedrals came to be Mothers to other Churches what Mothers Except Step-Mothers For they never bore nor brought forth those Churches whom they call daughters And right Step-Mothers they be that cheat the children of their Fathers inheritance as these would doe who rob the Spowse of her Iewels and put upon her the cast attyre of the whore But they alledge the Order for St. Gregories by Paules wherein there is an imitation of this conformity of other Churches to their Mother-Cathedrals I answere our gratious King at that as at other times as still likâ— himselfe plainly said that he would have no innovations Nor can we imagine that it was any part of his meanning that all Churches should in all things conforme to Cathedralls much lesse that all Cathedralls should bring in new rites that so other Churches might conforme to them What Must other Churches have Organs Singing Quires Altars Images Crucifixes Tapers Copes and the like because such is the guise of Cathedralls Must long chanting Service goe up and preaching goe downe because it is So in Wolverhampton Durham and other Cathedralls But by what Law By the Popes Canon Doth not our Law exclude out of all Churches all other rites besides those in the Communion Booke Doth not the Homily fore-cited prayse God for the purging of our Parish Churches from piping chanting and the like as wherewith God is so sore displeased and the house of Prayer defiled And doth not another Homily coÌ„demne the setting up of Images Crucifixes and such Reliques in Churches and all for the perill of Idolatry which doth necessarily attend the same And doth not the Queenes Injunctions forbid all skrines and reliques of Idolatry and Superstition And doth not another Homily condemne many Altars Images and Idols as heathenish and Iewish abuses How then will our new Masters our Innovators make good the bringing in of these things afresh into Cathedrals forcing all petty churches to coÌ„forme thereunto would the Prelates thus make the Mother Cathedrals thus by theÌ„selves made adopted Romes daughters their Concubines whereon to beget a new bastard generation of sacrificing Idolatrous Masse-Priests throughout the Land which our good Lawes and all our learned and pious Divines proclaimed illegitimate and abominable So as I cannot but wonder though I hope better that these desperate and all daring Popish Innovators turning off the State of the Kingdome and Church upside downe beating themselves either upon the Popes Canon-Law overtopping the Regall power or upon the evill example of their lately metamorphosed Cathedrals conformed to Rome that so they may finely or furiously inforce all the Churches in England to the like conformity and so reduce England under the Papall yoake againe they being now dead that felt the intollerable pressure of it and a new generation sprung up that affect novelty and to trade with Rome againe and nothing can now stay them but they will either breake all in pieces or their owne neckes that they are not cited before the Royall Tribunalls of Iustice and the Iudges and Iustices in their Circuits and assises doe not take Cogniscance of such perturbers who undermine and overthrow the State of Church and Common weale and mingle heaven and earth together and so condignely punish them for their intolerable usurpations So should my text be here made up My Son feare thou the Lord and the King and meddle not with them that are given to change For their calamity shall rise suddainly and who knoweth the ruine of them both But alas have they not got the Lawes under their girdles and doe they not trample them as durt under their feet And therefore with what chaines shall wee bind these men How shall wee
FOR GOD and the KING THE SVMME OF TWO SERMONS Preached on the fifth of November last in St. MATTHEWES FRIDAY-STREETE 1636. By HENRY BVRTON Minister of GODS Word there and then 1. PET. 2. 17. Feare GOD. Honour the KING 2. TIM 4. 1 2 3. I charge thee before God and the Lord Iesus Christ who shall judge the quicke and the dead at his appearing and his Kingdome Preach the Word be instant in season out of season reproove rebuke exhort with all long suffering and doctrine For the time will come when they will not endure sound doctrine c. Bernard in Dedic Ecclae Ser. 3. Non miremini fratres si durius loqui videor Quia veritas neminem palpat Printed Anno Dom. 1636. TO THE KINGS MOST EXCELLENT MAIESTIE CHARLES BY THE GRACE OF GOD King of Great Britaine France and Ireland Defender of the Faith c. SIR What the title in the front professeth FOR GOD AND THE KING the substance thereof was by me preached in two Sermons on the last fifth of November 1636. to teach my people obedience to both And for this I was by the divine providence directed to this Text Prov. 24. 21. 22. My Sonne feare thou the Lord and the King and meddle not with them that are given to change For their calamity shall arise suddenly and who knoweth the ruine of them both The Doctrines of which text as I thought the more necessary to be preached and pressed in these times of Apostacy and defection from the due obedience both of God and the King So I deemed that day the memoriall whereof should cause all loyall subjects for ever to detest all Innovations tending to reduce us to that Religion of Rome which plotted that matchlesse treason the most seasonable for this text as wherein our Solemne acknowledgement of our sacred thankes to God for our great deliverance the fruits whereof we injoy at this day under your Royall and happy government being a strong ingagement and inducement to every good duty both to God and the King might worke the more kindly effect in the hearers a word in season being as the Wiseman saith like Apples of gold in pictures of silver Now although the generall good acceptation of the word then preached whereby the peoples hearts were much affected being instructed and exhorted to sticke closse to God and the King in all manner of duties to each that none of those of whom my text admonisheth might worke a disvnion might have beene a sufficient motive of publishing those Sermons in print for the generall good of all your Majesties loving Subjects throughout this your Kingdome yet Lo a necessity it now layd upon mee For on December 3. after my house had beene searched by a Pursuivant Constables and Wardens of the Company of Stationers for a booke which I had not then and there the Pursuivant served me with Letters Missive from the High Commission to appeare on Twesday then next ensuing before Doctor Ducke at Chesewicke there to answer to Articles against me The Articles were all of them against my preaching and in speciall and by name against my Sermons on November 5. on Prov. 34. 21. 22. Therein was objected to me that I preached against sundry Innovations which indeed was one speciall point in my text as alterations in the booke for the fift of November alterations in the new Fast-booke contrary to your Majestes Proclamation which Orders the old Fast booke set forth by your Majesties authority to be reprinted and published alterations in the Booke of Common Prayer set forth by Act of Parliament a turning out of the Collect for the Queene and Royall Progeny these words Father of thine Elect and of their seed as if they would blot out your Majesty Qeene and Royall Progeny out of the number of Gods Elect and in the Epistle on Sunday before Faster for IN the name of Iesus is now put AT the name of Iesus c. alterations in setting up of Altars Images Crucifixes in bowing to the Altar in putting downe afternoone Sermons on the Lords dayes in sundry Diocesse in allowing no other Catechising but by bare Question and Answer out of the Booke without expounding of the maine Principles of Religion to the ignorant youth and people in reading of a second Service at the Altar in the upper end of the Chancell where in many great Churches the people cannot possibly heare not even in lesser Churches or indifferent without a stentorious voyce of the Minister together with sundry other things of the like nature some truely alledged which I am readie to maintaine against the Innovators and some falsely and maliciously perverted whereof I am readie to give your Majestie a true account And in the end of all the Articles I was charged to bring in a true copie of my Sermon The conclusion was a booke tendred to me to sweare to answer to those Articles Here at I startled admiring that these things should be charged upon me as crimes which both were truthes and pertinent to my text and necessarie to admonish my people of as leading them from the feare of God and of the King I also upon the suddaine apprehended that I could expect small iustice of those that were not only the countenancers but practisers yea and which is the highest degree of all iniquity open maintainers of such innovations and that in that very Court where they ought rather to bee severely Censured and Suppressed but that on the contrarie I should be there censured as a Delinquent for executing my Ministerie in speaking the trueth and reprooving of Sinne. And againe considering with my selfe that this cause was of a higher nature then to be so much as hazzarded upon the iudgement of these who were professed parties I presently reflected my thoughts upon your Sacred Majestie as not only worthie to take the cognizance of so waightie a cause and the best able both in respect of your Princelie wisdome and unpartiall iudgement to waigh it in a just ballance but also as the prime and principall person next unto God whose honour and welfarre it most neerelie concerneth and who next after God are ingaged in my text to inquire into So as my replie to Dr. Duke was Sir I humblie appeale to the Kings Majestie my Soveraigne and Patron as my judge in this cause and before whom I shall be both a Defendant and Complainant For I hold it not fit that they who are my adversaries should be my Iudges These were the verie words of my Appeale to Your Majestie as I remember Now thou my Gracious Soveraigne that which my profest adversaries in so just a cause did unjustlie and against the Law require of me namelie to bring them a copie of my Sermon that so they might at their pleasure take advantages by perverting of my words I doe here most freelie and faithfullie in all humblenesse present to Your Majestie yea and that with manie additions and inlargements like to Ieremies rowle
Canon upon what authority doe they goe Surely they lay all the load upon the King Why upon the King Doth the King commaund that Ministers shall read it in their Congregations No such thing The Booke Orders that it bee published in Churches but expresseth not that it bee read by the Ministers Indeed it saith Wee further wiâ—l that publication of this our Commaund bee made by order from the Bishops c. Now the publication of the Commaund differs from the reading of the Booke The commaundement may be published and yet not the Booke read Well but it pleaseth their Lordships so to extend their order Ministers must read it But they dare not doe it as being against their Consciences If not what then They must bee suspended and are By what Law or Canon That matters not their will is so But if they alledge the Kings authority as they doe where show they the King hath given them this authority to proceed so illegally and incanonically The Booke orders no such severe and wicked Censures to be inflicted upon any in that behalfe No nor yet gives the Bishops any expresse order or power at all to punish any Minister in this case And will no lesse Censure then serve the turne then suspension excommunication deprivation and the like but they are rebells against the King If so then there is a Law to punish them But how are they rebells They resist not they doe no violence to authority All disobedience is not rebellion For then Daniel and the three children had beene rebells for not obeying the Kings Commandement But the Ministers I say that refuse to read the Booke doe not therein directly disobey the King For first the Booke expresseth no such Commaundement that Ministers shall read the Booke as before Secondly no wife and honest man can ever imagine that the King should ever intend to commaund that which mainly tends to the publicke dishonour of God and his Word to the violation and annihilation of the holy commandement touching the Sabbath to the alteration of the Doctrine of the Church of England which in the Homily clearly fully grounds the sanctification of the Lords day which it calls our Christian Sabbath-day upon the fourth commaundement and conseqnently to the destruction of the peoples soules For this were against all those solemne royall Protestations of the King as where he sayth Neither shall we give way for the authorising of any thing whereby any innovation may steale or creepe into the Church but preserve that unity of Doctrine c. But the reading of this Booke by the Ministers is to bring in and that not creepingly and by stealth but by the head and shoulders as it were by a flood gate set open a mighty innovation of the unity or Doctrine concerning the Sabbath which hath beene ever since the Reformation and so from the Raigne of Queene Elizabeth of famous memory constantly universally and unanimously maintayned in the Church of England untill this late faction of Anti-Sabbatarians started up to cry downe all Sanctification all power and purity of Religion And indeed the innovation of the Doctrine of the Sabbath bring in with it an universall innovation of all Religion as experience is an eye-witnesse Therefore for certaine the King never gave authority to the republishing of this Booke in case it should any way tend to any innovation or violation of the unity of Doctrine professed and maintained in our Church Againe the profanation of the Sabbath or Lords-day which the Booke seemes to give allowance unto as in sundry sports there specified is directly against the very first Act of Parliament in the first of King Charles an auspicious beginning promising a religious and gracious Raigne where it is expressely sayd For as much as there is nothing more acceptable to God then the true and sincere service and worship of Him according to his holy will and that the holy keeping of the Lords day is a principal part of the true service of God and therefore all unlawfull exercises and pastimes are prohibited upon that day Now what are unlawfull exercises and pastimes prohibited on that day Namely not only those there specified but all other unlawfull pastimes as there it is sayd What are those By name all dancing leaping rebelling and such like in termes condemned by Imperiall Edicts Decrees of Councells writings of ancient Fathers of all learned Divines both Protestants and Papists in all ages And King Iames of famous memory in his Basilicon Doron to his Sonne hath these words Certaine dayes in the yeare would be appointed for delighting the people with publicke Spectacles of all honest games and exercises of armes as also for conveening of neighbours for intertaining friendship and heartlinesse by honest feasting and merrinesse as in making playes and lawfull games in May c. So that alwayes the Sabbaths be kept holy no unlawful pastimes be used By which words it is evident that all Sports on the Sabbaths or Lords dayes are condemned as unlawfull which yet are by King Iames allowed on other dayes Now will any say that our gracious Soveraigne the Peerelesse Sonne of so Peerelesse a Father doth herein disobey his Royall Fathers instruction as to allow May-games and the like as lawfull on the Sabbath which Hee expressely and by name forbids to bee used on that day Object But the Booke for Sports was first published in Print in K. Iames his name and therein May-games and other Sports are alowed on the Sabbath dayes Answ. It s too true But if wee consider the maner of putting forth of that booke at first we shall finde how light it is to hold waight or to preponderate that learned and judicious Booke honorably Stiled Basilicon Doron First it was procured compiled and published in time of his Majesties Progresse into Scotland when he was more then ordinarily merily disposed They that were the compilers of it for we must not thinke the Kings leasure served him to doe it for their officiousnesse Populo ut placerent God rewarded them the one not long after injoying his life the other surviving out-living both his favour place in Court Againe it was never read nor yet pressed upon any Minister to be read during King Iames his raigne which lasted six yeares after the publishing of the said Booke in Print Thirdly it was not ratified under the Kings broad Seale as publick royall Acts use to be to make them authenticall Fourthly this booke was not inserted in his royall works sent to Oxford as not sutable to be ranked among so many learned and pious workes Lastly it was never in his raigne used as a snare and engine to outt good Ministers out of their Ministry and living as it is now used by the Prelates Quest. But how came it to be revived republished K. Iames being dead and this book also having no place in his royall Workes to preserve the memory of it Answer By whose
this last it saith Christ ordained the authority of the Keâ—es to excommunicate notorious sinners and to absolve them which are truly penitent They abuse this power at their owne pleasure as well in cursing the godly with Bell Booke and Candle as also in absolving the reprobate which are knowne to be unworthy of any Christian society And what can the Prelates and their Court say for theÌ„selues why that of Bernard may not be applied to them which hee spake of the Prelates in his time Quem dabis mihi de numero Episcoporum qui non plus invigilet subditorum evacuendis marsupijs quaâ— vicijs extirpandis Vbi est qui flectat iram Vbi est qui praedicet annum placabilem Domini Propterea relinquamus istos quia non sunt Pastores sed traditores imitemur illos qui viventes in carne plantâ—verunt Ecclesiam sanguine suo Successores omnes cupiunt esse imitatores pauci Whom wilt thou shew mee of all the Bishops who is not more vigilant to empty the peoples purses then to root out their vices Where is hee that seekes to appease wrath Where is hee that preacheth the acceptable yeere of the Lord Wherefore let usabandon these men because they are not Pastors but Traytors and let us imitate those who living in the flesh have planted the Church with their blood So hee I will not speake of their domesticall discipline but for the present and for brevity sake passe it over But from the beginning it was not so Hierome saith A negotiating Clerke and of poore rich of ignoble glorious fly from as from a kind of plague The 3. Change is in the worship of God which they goe about to turne inside outward placing the true worship which is in Spirit and Trueth in a Will-worship of mans devising consisting in some externall complements and gesticulations as cringing crouchings bowing or standing upright at some Scriptures more than at others also a punctuall observance in these formalities as in bowing to the name of Iesus to the Communion table or rather Altar as to the Mercy-seat as they teach in their books praying with their faces towards the East thus tying God to a fixed place standing at reading of the Gospell and the like Also reading their second service at their Altar as we touched before many the like And who so wil not worship after their new fashion their new discipline is to excommunicate them or to bring them into the High-coÌ„mission a place which they make worse theÌ„ Purgatory it selfe Al which oppression being an innovation is directly contrary to the Act of Conformity before the CoÌ„munion Booke bringing the Prelats into little lesse then a Praemunire The 4. change is in the civill govermeÌ„t which they labor to reduce transferre to Ecclesiasticall while they seeke to trample upon the Lawes of the Land step between the King his people exercising such a lawlesse tyranny over their bodies goods as also over their coÌ„sciences as is more intollerable then the Egyptian servitude of Israel under their Taskmasters in regard wherof the Prelates power over-swaying the subjects right in the free use and benefit of the Lawes the people of the Land are used rather as vassals slaves to the Prelates then as the free subjects of the King And this is the case of all England at this day the people every where groaning sighing for this their boÌ„dage their miserable vexations in the Ecclesiasticall Courts Well could they but cry mightily to the Lord and make their just complaints to his vicegerent their King as their cause requireth hee would quickly send a Moses to deliver them And so much the more should they bee sensible of this evill by how much the glory of the Kings governement over a free people according to his righteous Lawes is lamentably eclipsed his power infringed and his regall Prerogative undermined The fifth innovation is in the altering of Prayer-Bookes set foorth by publicke authority And first in the Communion Booke set forth by Parliament and commaunded to bee read without any alteration and none other they have altered Sundry things as in the Collect for the Queene and the Royall Progeny they have put out Father of thine elect and of their Seed as it were excluding the King Queene and Seed Royall out of the number of Gods Elect. Also in the Epistle for Sunday before Easter That in the name of Iesus they haue turned into At the name of Iesus that so it may make the fairer colour for their forced bowing to the name of Iesus for which there is neither Scripture nor ancient Father The second Booke is the Prayers set forth by authority of Parliament for Solemne thankesgiving for our deliverance from the Gun-powder Treason of the Papists on every Fifth of November where in stead of this passage Root out that Babilonish and Antichristian Sect which say of Ierusalem c. They in the last Edition 1635. set it downe thus Root out that Babilonish and Antichristian Sect OF THEM which say of Ierusalem c. Now whereas the words of the Originall copy doe plainely meane That all Iesuites Seminary Priests and their confederates are that Babilonish and Antichristian Sect which say of Ierusalem c. This latter Booke either restraines it to some few that are of that mind or else mentally transferres it to those Puritans that cry Downe with Babilon that is Popery which these men call Ierusalem and the true Catholike Religion Againe in the same Prayer the old copy hath these words And to that end strengthen the hands of our gracious King the Nobles and Magistrates of the Land with Iudgement Iustice to cut off these workers of iniquity whose religion is rebellion whose faith is faction whose practise is murdering of soules and bodies and to root them out of the confines of this Kingdome c. But the new Booke hath it thus And to that end strengthen the hands of our Gratious King the Nobles and Magistrates of the Land with Iudgement and Iustice to cut off these workers of iniquity WHO TVRNE RELIGION INTO REBELLION AND FAITH INTO FACTION Thus these Innovators would not have the Popish Religion to be termed Rebellion and their faith Faction as the ancient copy plainly shewes it to bee but turne it off from the religion to some persons which turne religion into rebellion and faith into faction So as by this turning they plainly imply that the religion of Papists is the true religion and no rebellion and their faith the true faith and no faction Thus with altering of a word they have quite perverted the sence and so turned the Cat in the Pan so as the blame is quite taken off from the Church of Rome and laid upon a few who ever they bee who turne Religion into Rebellion and Faith into Faction Thus what dare not these men doe that are not afraid to alter those things which are
1. Tim. 1. 19. Poritopistin enavagysan circa fidem naufragâ—verunt Latin Chonaei Collectiones Theologicae Cap. 16. Discourse of the Sabbath Epistle Dedicatory pag. 4. See the Answere to it * As Fâ—… à Sancta Clara in Artic. 23. makâ—… mention much glorieth of pag. 1â—… 191. 〈◊〉 9. 〈◊〉 1. 〈◊〉 10â—5 * Against all our worthy Divines as Dr. Iohn White in his way to the true Church Sect. 61. n. 4. For as much as the State of the Papacy the Pope and his Religion is Antichrist wee say all that obeyed the same are eternally damned So he See also Dr. Whitakers de Antichristo Also Dr. Downham D. Abbor D. Sharpe D. Suteliffe and others And our Homilies justar omnium call the Pope The Babylonical Beast of Rome and the Church The Kingdome of Antichrist For White l. 2. a serm 6. against Rebellion * Pag. 148. * pag. 157. Our sweetest Lady * Pag. 154. 155. This day made holy by the purification of the Mother And pag. 21. hee calls her white spotlesse soule And pag. 37 Purity it selfe And pag. 45. Her all-holy heart As pag. 130 All holy Lord. So pag. 60. Pag. 236. Lo here the new great Goddesse Diana whom the whole Pontifician world worshippeth * Here he contradicts his owne practise as pag. 247. O pardon gratious Princesse c. Dat veniam Corvis vexat censura Columbaâ— * Negotiátorem clericum ex inopi divitem ex ignobili gloriosum quasi quandam pestem fuge Hierom. ad Nepot * Reve. Schelford Morton Dr. White Dr. Pocklington * See before the â—p of London in the High-Commission threatning those that should bring Prohibitions to that Court Cum duplicantur Lateres tunc venit Moses In the Editions since 1619. Altered since 1619. * Lab. 1. Conscâ—ratio Câ—ronatio Pontificis Sect. 13. Aug. contra Peâ—â—liani Donat. epist. cap. 4. * This is one of those things objected to me in their Articles O boldnes to defend it Ionah These passages also objected to me in their Articles Without all peradventure they have dâ—… in their Articles * This also objected to me in the Article of High-Commission * As in the case of Mr. Valentine * Treatise of the Sabbath See Bispop Wrens Articles All these particulars objected against mee in their Articles * As in Oxford and elsewhere Sheâ—ford Sermon of Charity 〈◊〉 36. â—…inted by the allow ance of the Vice Chanâ—â—llorer of Cambridge even at the commencement time 〈◊〉 * This heâ— speakes of the Prelates For who but they can make new Lawes Canons * Pag. 14. Ibid p. 21. * As I was lately charged in the Articles of High Commission 〈◊〉 that my sermoni offended the more moderate bearers a As with dumbe Pictures and Images Laymens bookes in steed of Scripture Sentences b By speaing smooth things and not roughly against Popery sin c See before Franciscus a Sancta 〈◊〉 note of Cambridge Commencement d As Dr. Coosens Private Devotions with the Iesuits badge Here â—e quotes these in the margent For â—…mple The Pope not Antichrist Prayer for the Dead 〈◊〉 bus Patrum Pictures That the Church hath authority to determine Controversies in faith and to interpret the Scripture about Free will and Predestinatâ—on Vniuersall grace that all our works are not sinnes merit of good works inherent justice Faith alone doth not justify Charity 〈◊〉 to bee preferred before knowledge Traditions Commaundements possible to bee kept †A little Treatise so intituled printed 1636. * Sunday no Sabboth A Sermon printed 1636. pag. 38. ‡ Lib Can. An. 1571. Can. 19. Bellar. Concio 20 Pars Altera de Dominica Quinqnagess O qualem inquiunt Christiam Deum habent quam egregiam Legislatorem qui haec vel pracipit vel 〈◊〉 c. * All these things they doe most boldly maintaine while they Article against mee for laying these to their charge * In the High Commission not long since in a cause about a Peâ—â— in the Church * M. Leâ— Est mihi namque domi Pater est injusta Noverca Homily of the place time of prayer part 2. pag. 131. Homily of Idolatry part 1. 2. 3. Homily of the place time of prayer part 2. pag. 131. * Quae bellua ruptis cum semel effugit redded se prava Catenis * Gen. 11. 6 Quo teneam vultus mutantem Protea nodo * Aeliani variâ— historiae lib. c. 1.