and cunning of Churchmen who often as one writeth of those that did abuse the great trust they had with the Emp. Theodosius aut stabiliâ—e impia dogmata aut arte mâ—jâ—res distractiones facere conantur ne ipsâ—rum auâ—horitas labefactetur As wise Princes as ever have beeâ—e can be or now are Have beene and may be abused by Churchmen in trust Constantine was by Churchmen moved both to embrace the Aâ—rian haeresie and to establish it by his authâ—rity and consent of a generall counsell Constantius was induced by Churchmen not onely to authorize it by decrees and acts of six severall generall counsels but to commaund also all Churchmen to approve the said acts by subscription thereunto Churchmen perswaded Arcadius to banish Chrisostome And Theâ—dosius to convocate a counsell and besett it wiâ—h armed men for establishing the haeresy of Euâ—â—ches As the mention made by Orthodox Christians and impugning of those haeresies and artifices whereby those Churchmen induced those Emperours to establish them were such acts of the duty of loyall subjects and good Câ—ristians as could not be lawfully termed a striking of those Princes through their Prelates sides So neither the historicall narration nor the preaching or writing against those acts of Bishops which argue probability of their purpose to use their power to reduce our country to Popery is noe striking at his Majestie through the Bishâ—ps sides And seeing no Bishop hath hitherto condemned impugned or accused Sancta Clara and such as applâ—ud his booke of the cryme of strâ—kâ—ng at the K. tâ—rough the Bishops sides by alleadging the writings of Bishop Andrewes Bishâ—p Monâ—ague Hooker and others and an act of commencement aâ— Cambridge in 1634. and pretended interpretations by some learned English divines of some words in the articles of the conâ—â—ssion of the Church of England to prove that the religion of the Church of England is all one with the Popish in the doctrine of â—â—eewill naturall justice perfectiâ—n de merito congruo justification by â—orkes workes of superarogation invocation of Saints adoration of images and other strange articles mentioned in the booke intiâ—uled Deus natura gratia Pag. 7.27.33.55 68.133.158.181.211.212.245.260.275.276.277.307.316 and 318. Yea seeing it caâ— be prâ—ved by irrâ—prochâ—ble witnesse that the Printer of that booke affirmed before â—ufficient witnâ—sses that he made two impressions of it at London by his Graces allowance and that the Prelates thought the boâ—ke was to the advantage of our Church because a Popish author of it alloweth us the name of a Church and approveth the doctrine of our English divines out of whose writings notwithstanding he citeth nothing but Popish doctrine Jt is to be wondered that a man of such temper and moderation as his Grace should affirme that by the defendants mentioning the innovations which he alloweth the making of the K. is struck at through the Bishops sides and his Majesties honour safety and religion impeached for if Prelates teaching by their writings the Popish doctrine mentioned by Sancta Clara be no impeaching of his Majesties honour safeâ—y and religion the defendants mentioning of other acts of Prelates tending that way is no striking at the K. through the Bishops sides nor any impeaching of his Majâ—sties safety honour and religion What Prelates dare doe or have done other subjects may say they doe or have done without being obnoxious thereby to the imputation of striking through their sides at the K. or of impeaching his honour Majestie safety and religion GOD be thanked 't is in all points otherwise with you For God â—ath blessed you with a Religioâ—â— heart and noâ— subject to change Arch-B And He hath filled You with Honour in the Eyes of Your People And by â—heir Love and dutifulnesseâ— He hath made you safe The love and dutifulnes whereby his Majestie is safe is not that which is professed unto him Observ. and expressed in the smooth and faire words of such as by sundrie artifices have got much benefitt or some â—att benefices from him or of such sycophants and parasites of Court as â—till hunt after them but onely that which is brâ—d in religious hartes by the zeale of that religion which as well the late Parliament as many of his Majesties best subjects shew a feare of innovaâ—ion of I hope they are not many that are unthankfull to You Arch. B. or to God for You. â—bserv Of Bishops and such as have had great benefitt or benefices from his Majestie there are many more unthankfull to him then amongst all those that had never one groate of benefitt or place of power from him in the rule of either Church or State and all such as are either enemies or ignorant or unjust judges to the happines which they enjoy under his Majesties raigne are either fiery and fierce Papists or lukewarme Conformists that measure their duties by their benefits and private endes and measure their gettings not by their deservings but by their desires whereby Quicquid iâ—s infra votum venit beneficij nomen amittit â—rch B. Yet I shall desire even these to call themselves to an account and to remember that Blasphemy against God and slandering the footsteps of his annointed are joyned together Psal. 89. â—bserv Albeit there are divers good places of Scripture as well against slandering the Lords annointed as there is against blaspheming of God yet in the place cited by his Gr blaspheming against God and slandering the Lords annointed are not joyned together as his Gr pretendeth for the words both according to the originall and as they are translated in the translation commaunded by K. Iames can be and are but these wherewith thine enemies have reproached O Lord wherewith they have reproached the footsteps of thine annoynted It is true that in the booke of Common prayer the word THEE is foisted in whereunto if his Gr doe rather cleave then to the Bible certainely he so blotteth blemisheth and slandereth the Bible whiles he seeketh a Text in Scripture for giving lustre and grace to the imputation he casteth upon those men whom be accuseth of slandering But suppose the Bible even in the translation made by the command of K. Iames were to be ruled by the booke of Common prayer which the Prelates thinke they have power to straine and change at their pleasure in that case either the Prelates must be esteemed our Princes and Soveraignes annointed by God or a descovery of their maluersation and such discourse of their actions and innovations as they are offended at cannot be esteemed a slandering of Gods annointed and so his Graces words in this place doe seeme impertinent either for that quality which they imply of Prelates persons in our Country or in the desire which his Grace expresseth for having men to remember here that blasphemy against God and slandering the fooâ—esteps of his annointed are joyned together But then as I desire them to remember â—o I doe most humbly beâ—eech your Majesty to
that â—â—â—gdome neverthelesse it had beene a ridiculous ratiocination beâ—â—â— their evident apostacy and perjury to say The Ministers have obâ—â—â—ed warrant for voice in Parliam and an act for constant moderaâ—â—â—â— in their assemblies and many of them good pensions out of the 〈◊〉 exchequer Ergo they intend to bring in into the Church conâ—â—â—â—y to their oaths and subscriptions a Government and Ceremoniâ—s â—â—â—cted by them at the reformation and often abjured since So albeit â—â—â—re is no good lâ—gick for inferring upon any of the foresaide innâ—â—â—â—ions the Prelates intention for Popery neverthelesse men many say â—â—â—t it is more probable that thâ— innovaters of the whole particul by 〈◊〉 Gr here apologized for intend Popery in the point of Doctrine â—â—â—n it was that those Scottish Ministers intended Popish Discipline â—â—iscopacy and Ceremonies rejâ—cted and abiured by their oathes and â—â—scriptions as said is there are many things quae peracta laudantur â—â—â—t the cariage of is dangerous and the actors of it will never or dare not avow the intention of The pitifull suffering of many honest men in Scotland since the reduction of the Pâ—pâ—sh manner of rule and Cerâ—monies helpeth much to breede â—hat â—eare which many honest men â—nd all loyall subjects here in Engl have that those innovators intenâ—â—ons are as much sett for Popish Doctriâ—e as the seekers of tâ—ose mâ—â—â—ratorships pensions and voice in Parliam were sett for Popish rule 〈◊〉 discipline in Scotland Arch. B. pag. 41. No one thing hath advanced or Vsherd in Popery soe fast as 〈◊〉 grosse Absurdities even in the Worship of God which these Men anâ— their like maintaine both in Opinion and practise Observ. No man but Papists or Atheists object against their doctrine or oâ—pinions in matter of faith and if by their practise be here undersâ—oâ—â— their lives and conversation neither Blasphemy sabbath-breaking driâ—â—king playing and other alehouse gaming luxure pompe pride proâ—â—gality indyet and apparell whoring obscene discourses and actioâ— non residence nor plurality of benefices can bee soe much objectâ— to any of them as to most of the conformists Arch. B. pag. 41. To this J can truly say that since my owne memory this was in 〈◊〉 in very many places as being most proper for those prayers are thâ— read which both precede and follow the Communion and by liâ—â— and little this Ancient custome was altered and in those places 〈◊〉 where the Emissaries of this faction came to preach Observ. Neither can your Gr bee ignorant that it was out of vse in moâ—â— places 200. to oâ—e then since your memory it was used in and 〈◊〉 practise of it in some few places without a lawfull warrant cannot 〈◊〉 a reason for inferring that either the command or practise of it of 〈◊〉 is not an innovation in those places where it was neither commandâ—â— nor practised before his Gr began this and the like innovations Arch. B. ibid. With this the Rubrickes of the Common-prayer booke agree fo◠〈◊〉 first Rubrick after the Communion tels us that upon Holy dayes thouâ—â— there be no Communion yet all els thatâ—s appointed at the commuâ—â—â—on shall be râ—ad Observ. The Rubrick as well as the booke of common prayer was maâ—â— by the prelaâ—es by whome though at the beginning of the reformâ—â—â—on there were diverse Rubricks orders and prayers left which 〈◊〉 founde no possibility to reforme aâ— the fiâ—st in it as the Appostles 〈◊〉 in the Churches infancy aâ—â—er Christ assension for respect to the 〈◊〉 brethren of the Iewes in the matter of Circumcision which 〈◊〉 â—ractised in the person of Timothy Act 16.3 and forbare in the 〈◊〉 of Titus Gal 2.2 and in the point of Abstinence from bloud 〈◊〉 things straâ—gled neverthelesse all religious modest Bishops 〈◊〉 have beene since the reformation in â—ffice at any time have forbâ—â—â— â—s the Apostle did circumcision either to practise oâ—her unlawfull 〈◊〉 dâ—râ— lâ—fâ— in it or to command to reade at the communion table 〈◊〉 〈◊〉 communion is not given the prayers which are appointed to bee â—ead at the communion for albeit the Rubrick ordered that when â—â—e communion is given the Priest shal stand and reade the prayers â—â—pointed to be reade at the Communion table it followeth not that â—hen the communion is not given he must neceâ—â—arily reade the same 〈◊〉 the communion table and not in the desk as the custome hath been 〈◊〉 this case before these late innnovations Moses did reverence at the very Dore of the Tabernacle Num. 20. â—ezekiah Arch. pag. 4 and all that were present with him when they had made an â—â—d of offering bowing and worshipping 2. Chron. David cals the peoâ—â—e to it with a Venite O come let us Worship and fall downe and kneele â—â—fore the Lord our Maker Psa. 95. And in all these places I pray â—arkei 't is bodily worship The example of Moses falling downe at the dore of the tabernacle â—â—d of Ezekias bowing and worshipping cannot oblige to the like â—orship any but those that offer the like sacrifice and Moses Example â—â—ligeth to bow before Ezekias examlpe only after a man hath made 〈◊〉 end of his Sacrifice From neither of them nor from Davids words â—sal 95. cited by his Gr can be inferred either that at the entry into a â—hristian Church a man must fall downe bow and worship or that â—â—ere is a particular place in the Church toward which a man must of â—â—cessity turne his face for worshipping God or that he that doth not â—â—th these when he commeth into the Church doth no more reverence 〈◊〉 God then a Tincker and his Bitch when they come into an alehouse 〈◊〉 as it cannot bee truely affirmed that whosoever at his going out of Church upon a sunday after the evening service goeth not to mayâ—â—mes pyping dauncing or other such exercise warranted by the â—oke for Sabbath recreations contriued as is conceived by some aâ—â—eistically Popish Churchman goeth out of the Church with no more â—â—verence then a Tincker and his Bitch going out of an alehouse soe can it â—â—t be truely affirmed that whosoever at his entry into a Church doth â—ot bow and cringe to the Altar conforme to injunctions hatched as is supposed by some Popishly Hypocriticall Churchman and allowed by authority hath no more reverence to God then a Tinker and his Bitch when they goe into an Alehouse It is against charity to condemne men as having no reverence to God that either after SermoÌ„ retire to their chamber for private prayâ—er reading or religious conference upon the points heard by them oâ— enter into thâ— Church with eares and hearts bent to assist the Ministers prayer and to hearken to his preaching because the one goeâ—â— not to Maygames at his gâ—ing out of the Church and the other duâ—â— not at or to the Alâ—ar at â—is comming in for it is possible that the oâ—â— thinking in their conscience that the sports authorized by the saiâ— booke are not
Paul a pestilent fellow the Iewes said our Saviâ—â—â— had a Devill by whose power he cast out Devils that he had â—â—â—â—â—phemed against God and refused to acknowledge the Soverainity 〈◊〉 Caesar though such calumniatours had than more power in the wâ—â—â—â— then either Christ did assume or Paul practise or pretend right 〈◊〉 â—â—ither the Speechâ—s nor quality of those revilers did make them â—â—ilty to those foule imputations So albeit his Gr say that the Miâ—â—â—ters and others who have suffered by banishment prison fynes reâ—aches in their good names or by corporall punishment for refuseâ— writing or preaching against Popish Ceremonies have suffered 〈◊〉 for preaching of schisme and Sedition it followeth not that they â—re guilty of these crimes and his Gr being as well in feare of preâ—ice to his worldly estate by the preaching of those whom by his â—atnesse he maketh to be chardged with the foule aspersioâ—s of muâ—â— and sedition for every act or speech they utter where the one or 〈◊〉 other sheweth any good reason against Episc. unlawfull ambition â—urisdiction as the Scribes and Pharisees were in â—eare of prejâ—â—â— to their worldly pompe by our Saviours Doctrine his Gr reaches against them ought to have no more weight towards their â—udice then the Jewes Scribes and Pharisees raâ—lings had in any 〈◊〉 against our Saviour But that they have not suffered for either tiny or Sedition may as clearly appeare to all such as are ignorant â—he true cause of their suffering as it is knowne to the consciences 〈◊〉 Prelates their persecuters not onely by inquiry and examen of â—everall pretexts used for the persecution of such as cannot straine 〈◊〉 consciences to a necâ—ssary practise of the Ceremonies that there â—â—e colour of Law and Custome for the practise off but by the â—â—â—ring also of diverse Conformists 1629. Mr. Smart a prebend of Durhame a â—ingular Conformist â—â—dyting before the judges of Assise Cozens and Burgone two 〈◊〉 prebends there for bringing in new Popish â—euices in 〈◊〉 Church besides those that were tolerated in it before â—â—â—â—nst law was for that by the high commission put from his place deâ—â—â—ed of his whole meanes fined and kept in prison many yeares alâ—â—â—â— the said judges of Assise find his billavera and gave sentence againâ—t th'indyted parties M r Geo Huntley for refusing a visitation sermon upon th' Archdeacons warning though the Canon prescribes the Bishop Arâ—h-deacons to preach themselves when they visite M r. Crowde without any article exhibited to him or witnesse against him or any proofe conviction or confession of any crime underpretext that mâ—â—â—ers were so foule against him as they were not fit to bee Articled 〈◊〉 in Court M r. Iohn Heyden for preaching against setting up of Images and against imposing some ceremonies that are not coâ—â—manded by the booke of common prayer whereby thâ—â—r extent is limiâ—â—ted Mr. Iohn Vicars Minister at Stamford for some things that two Papâ—â—â— accused him of withouâ— sufficient proofe and a number of others onely 〈◊〉 refusing to reade in the Church the booke for sports on the Sabbath 〈◊〉 reading whereof there was neither Law nor command of his Majesâ—â— have beene deprived of their benefices and put from their Ministery wiâ—â—â—out being either convented or convicteâ— of mutiny or sedition before coâ—â—peâ—eâ—t judges to such crimes Mr. Hugh Peter in 1628. Committed 6 weâ—â— close prisoner only because being a Zealous preacher he was followed much people Mr Butter a booke seller committed to the fleet by his 〈◊〉 specially direction for printing a letter of D r. Dauenant to Bishop 〈◊〉 passage against Arminians which his Gr Chaplaine had given directiâ—â— leave out to please the'Arminians Mrâ— Sparke and Ionas Hardly Censured printing bookes Orthodox against Popery Armini Dr. Souch Dr. 〈◊〉 Dr. Tailar M r Dauvenport condemned as notorious delinquents only for ting their hands to a Certificat for furthering a private coÌ„tribution a 〈◊〉 Charitable Christians for relieâ—e of some poore Ministers of the Palitinâ—â— Herâ—by it is evident since his Gr cauâ—es to inflict such punishments 〈◊〉 upoÌ„ good conformists for preaching or doing things which Papists offenâ—â—â— albeit by his greatnes he charges such others as he hath caused to suffer the crime of schisme and sedition neverthelesse the true reason for 〈◊〉 he haâ—h caused persecuâ—e them is not so much their nonconforming 〈◊〉 nenessity of Ceremonies that there is some pretext of authority for câ—â—manding of as because they are strongly bent to th' opposition of al 〈◊〉 Popery then that which hath been retained in our churches by the Preâ—â—â—â— that had some hand in the first reâ—ormation for if he could haue conviâ—â—â— them of mutiny and Sedition he would doubtles have convinced them fore competent judges to these crimesâ— buâ— it is ordinary to Prelates to a reproach of mutiny and Sediâ—ion upon any man that opposes their unâ—â—full waies the Scots Prelates havnig long laboâ—ed to quench in the peoâ—â—â— hearts both all zeale to religion and all affection to their Soveraigne vsing pretext of the K. authority for establiâ—hing Churchmen of 〈◊〉 life unsound Doctrine for obtruding diverse points of Popeâ—y repâ—â—â—â— his Majesties most loyall subjects that stand in their way with th'aspersâ—â—â— of Mâ—tiny and Sedition â—f Prelates when they falsely reproach menâ— are under them were as well in danger of punishment as men ofâ—â—state when they speake truely of Bishops actions when they are inâ—â—â—sistent with the duety both of a loyall subject of an Orthodox 〈◊〉 man his Gr. would not have so liberally objected muâ—iny and Sediâ—â—â—â— to those he hath through all his Speech inveighed against I shâ—ll end all with a passage out of S. Cyprian Arch. B. pag. 75. when hee then Bishop of â—â—rthage was bitterly rayled upon by a pack of Schismaticks his answer 〈◊〉 't is now mine They haue railed both bitterly and falsly upon mee and Non oportet me paria cum illis facere it behoâ—sâ—s not mee to anâ—â—â— them with the like either Leviâ—ies or Revilings buâ— to speake and write 〈◊〉 only which becomes Sacerdotem Dei a Priest of God â—t is strange if his Gr thinke either in his owne minde Observ. or that such â—ave heard or read this his Speech esteeme it no reviling or shew of 〈◊〉 where he sayeth pag. 2. they libell and raile without all meaâ—â— and complaine of persecution without any shew of cause Pag. 5. of innovatours of the Christian world The greatest innovatours 〈◊〉 the Christian world hath almost ever knowne incendiaries as 〈◊〉 in the State where they get power as they have ever beene in 〈◊〉 Church Pag. 9. Have no other purpose then to stirr Sedition aâ—â—â—gst the peop one clamours out of the pulpit and all of them 〈◊〉 the presse and in a most virulent and unchristian manner Pag. â—0 by most false and unjust calumnie defame our callings persons â—â—tty their rage God forgive their malice Pag. 11. Fyre the 〈◊〉 zeale into a Sedition
some Preâ—â—â—e whose advice he trusteth in matter of prayer and divine worship â—en that which is here sett downe because the King had no Children to pray for when he gave command to leave out these words for if that were the reason then that clause wâ—re now to be resumed which is not done since the K. hath â—eede which God blesâ—e like as â—he â—sing of those words is compatible enough with aâ—y Gods elect â—â—ther having or wanting seede so as to obtaine his Majesties warrant â—â—r leaving out these words it is likely thâ—t his Gr or some otheâ— Pâ—eâ—â—te hath suggested to him such arguments as Papists and Arminians vse for impugning that article of Christian religion which conâ—erâ—eâ—â— Gods election without acquainting his Majestie with the answerâ— made thereto by orthodoxe writers Arch. B. pag. 28. The truth is it was made at the comming in of K. IAMESâ— and mâ—st of necessity be changed over and over againe pro ratione Teâ—â—porum as Times and Persons varie Observ. The Parliament appointed that prayer to be vsed and it can neiâ—ther be lawfully omitted and forborne which his Gr granteth 〈◊〉 auoweth the doing of nor changed without warrant of the same aâ—â—ritie Arch. B. pag. 29. Here give mee lâ—ave to tell you 't is At the name of Iesus in 〈◊〉 learned Translation made in K. Iames his time About which mâ—â—ny learned Men of beâ—t note in the Kingdome were imployed besâ—de some Pâ—elates Observ. If the translation made in K. Iames time hath At the name ceâ—â—tainly it is not soe consonaâ—t to the Greeke Originall which haâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to the Latine version in nomine as in the the namâ— and In being so long vsed in many impressions of the common prâ—â—â—er booke confirmed by Parliament it is not likely that the changâ— hath beene error Typographi but a direction of some Pâ—elate in 〈◊〉 late edition and therefore with very good reason this alteration mâ—â— bee numbred among other innovations made by Bishops Arch. B. pag. 30. And M â— Pâ—ynnâ— whose Darling busines it hath long been to 〈◊〉 downe the honour due to the Son of God at the mentioning of 〈◊〉 saâ—ing Name Iesus knowes the Grammâ—r Rule well In a place or aâ— place c. Observ. The honor dew to the Sonne of God is not cryed downe by sâ—â— as mâ—intaine that all reverence that can bee or is required by his Dâ—â—vine Majestie is dew vnto him as M r. Pryn and all good Christiâ—â—â— acknâ—wledge and that alike honour is due unto him when hee mentioned by the name of Christ God Jmmanuell c As when 〈◊〉 is mentioned by the name of Jesus and the word Phil 2.10 Doeâ— obligâ— Christians to worship the letters and sound of the word 〈◊〉 but his Person which is expressed to our memories and understaâ—â—â—ings as well by his other nâ—mes as by the name Iesus and by bowâ—â—â— of the knee in thâ—t passage nothing is understood or meant 〈◊〉 the same that is meant by bâ—wing of the knee Rom â— 14 1â— Esaâ— 45â—â— â—t wâ—re idolatry to reverence the persâ—n for the names sake and if we â—everence the name for the persons sake every name competent to him â—ught to bee a like reuerenced withall if the words bowing of the â—nee import a necessity of kneeling â—he words and every toung shall â—onfesse that Iesus is the Lord in that same place must oblige all men â—o a necessity of a uocall and loud confession that Iesus is the Lord â—hich must make a confusion disturbance in all assemblies for preaâ—hing praying or reading of scripture yea if the sence of the wordes â—ere to be taken literally that would â—blige men to kneele but not â—p noâ— crosse nor to bow the head at the name oâ— Iesus his Gr doth â—ot presâ—e kneeling either in the literall or metaphoricall sence of the â—ords and is not able to produce a text for capping or bowing the â—ead at the sight or sound of the name Iesus This I finde in the Queenes Injunctions Arch-B pag. 31. without either word In 〈◊〉 At. Whensoever the name of Iesus shall bee in any Lesson Sermon or â—herwise pronounced in the Church 't is injoyned that due revâ—rence bee â—ade of all persons young and old Queene Elizabeths injunctions ought to be reverenced Obserâ— yet mortuo â—andaâ—ore expirat mandatum And no act order or command of a â—â—veraigne Prince not ratified and authorized by his estates in Parâ—â—â—ment doth rule either his successors authority or his subjects obeâ—â—ence after his death Queene Eliz possibly ordained courtesy â—â—d uncovering the head at the pronouncing of the name of Iesus for â—â—e same respect for which shee suffered an Altar to remaine in her â—â—appell after that by act of Parliament they were ordained to be◠〈◊〉 downe in all Churches of England and after the pulling downe 〈◊〉 them in many Parishes even before warrant of the said act was proved The reasons of Princes commands or connivences are not be too curiously pried into where subjects without being obnoxiâ—â—â— to any inconveniency may both forbeare doeing of the thing enâ—â—â—ned or commanded and imitating of the thing winked at or pracâ—â—â—â—d by them against a Law Meane while the enjoyning of such courâ—â—sâ— onely as thereunto doth necessarily belong and before then acâ—â—â—â—omed sheweth that shee did not impose a necessity of ducking â—â—â—â—ging capping or kneeling because it was easy to finde that there 〈◊〉 no custome in the old orthodoxe or Reformed Churches ancientâ—â—â— of late dayes for so doeing but onely among Papists whose abuses superâ—titions and mountebankeries though shee could nâ—â— purge of a suddaine especially trusting much to Prelates in the busines yet had shee no intention doubtlesse by her injunctions to follow or approve them Arch. B. pag. 32. So here is necessity laid upon it and Custome for it both expresâ—sed by Authority in the very beginning of the Reformation is theâ—â—fore no Innovation now Observ. Since such was the nature of the Law and Custome here mentâ—â—â—ned as is before designed they cannot be a ground for the inâ—â—â—rence which his Gr thereupon maketh that bowing at the name of Iâ—â—sus commanded by his Gr is no innovation because neither in the 〈◊〉 orthodoxe nor in the late Reformed Churches there was either 〈◊〉 or custome for the said bowing and the cannons or customes of Papiâ—â— were not ordained to be followed by Qu Eliz injunctions yea Hoâ— calleth that bowing an absolute ceremony the introductioÌ„ of an â—â—â—solute ceremony is as well an innovatioÌ„ as the hatching of a new 〈◊〉 Arch. B. Pag. 33. That 's left to the Church therefore here 's no Innovation agaâ—â—â—â— that Act of Parliament Observ. As it is a notorious trueth that the act of Parliament containing command for prayers thanksgiving every 5. Novemb was priâ—â— before the booke containing the prayers ordered to be read in obeâ—â—â—enâ—e of the saide act so
Court of Parliament that representative body of the Kingdome his Mâ—jesties mâ—st faithfull and least câ—â—ruptible counsell of â—â—aâ—e did find your Gr and others of your Coat innovaters of Religionâ— Neither can you make it appeare that they are innovaters Your Gr cannot make good your charge and the defendants are able to make it appeare both that there have beene and that there are now knowne some greater innovators then they or any of their abettors The repetition of this reproach of innovation is so farre from being a good probation of the truth of it as it argueth unability in his Gr to make it good and an aparant presumtion of his Gr immoderate hatred of such as are nicknamed Puritants and of his confidence that all he speaketh how false and impertinent soever shall get respect enough by reason of his eminency from the reader or hearer As those that by the Powderâ— plot an 1605. intended to havâ— blowne up the whole body of the Parliament had a purpose as some of them did ingeniously confesse if their designe had succeeded to charge the said Puritans with the reproach of being Authors and actors of iâ— So all those that greeve at the honour and power of the King and seeke the overthrow of Religion and liberty of Parliament study to make them hatefull by all sorts of calumnies whereas the truth is that those that disswade his Majestie from convening of Parliaments and those that under colour of his Authority command in the point of Gods worship a necessity of doing divers things that â—he refusers thereof esteem unlawfull and â—hemâ—elves affirme indifferent are underminers of his greatnesse and such incendiaries both in the statâ— and Church as doe what in them is to stirre mutiny and seditioâ— Arch. B. For'tis most apparâ—nt to any man that will not winke that the Intentiâ—n of these mâ—n and their Abettors was and is to raise a Sedition being as great Incendiaries in the State where they get power as they have ever beene in the Church Novatian himselfe hardly greater Observ. Though his Gr were able to suborne and produce witnesses to prove this case their testimony or probation were not to bee respected because testis deponens de intentione cordis alterius nullam fidem meretur quia humani cordis intentio soli Deo nota est Invoc super de renunc Bald. in margarita They that cannot force their consciences to the acknowledging a necessity of using ceremonies in Gods worship which they are able to demonstrate to be both unlawfull and inconvenient cannot in reason â—ee esteemed so great incendiaries either in Church or State as they that both acknowledge an indifferency in the â—eremonies that they presse a necessity of and pretend a right jure Divino to such power and jurisdiction as they obtaine from the indulgence benevolence and free graunt of their Soveraigne like as those that are or have beene alwayes the chiefe causes of troubles schismes or dissentioâ—s in the Church are and have beene alwayes apt to breed troubles in State government and may be truly called incendiaries both in Church and State and Cassandâ—r even a popish writer saith as truly as wisely that Dissidiorum in Ecclesiis causae illis assignandae sâ—nt qui quodam fastu Ecclesiasticae potestatis inflati recte probe admonentes superbe contemplerunt repulerunt Our maine Crime is would they all speake Arch. â— as some of them doe that wee are Bâ—shops were we not soe some of us might bee as passable as other men And a great trouble'tis to them that wee maintaine that our calling of Bishops is Iure Divino by Dâ—viâ—e Right Of this I have said enough and in this place in Leightons Case nor will I repeat Only this I will say and abide by it that the Calling of Bishops is Iure Dâ—vino by Divine Right though not all Adjuncts to their calling And this J say in as direct opposition to the Church of Rome as to the Puritan humour When I fund his Gr affiâ—me that some speake plainely out Observ. that the â—eing BB. is the Prelates maine crime and for instance marke in his margine Burt. Apo. p. 110. J looked the booke and funde that â—ll that Burton saith in that place after he hath instanced a number of evils which BB. havâ— done both in the Church and the Kingdome is that if there were such a fashion and danger in propounding new lawes in Eâ—gland as was amongst the Locrians hâ—e should adventure this proposition that it would please the great Senate of the land to take into their consideration whether upoâ— such wofull experience it were not both more honorable to the King more safe for the Kingdome more conducing to Gods glory more consisting with Christian liberty and more to the advancement of Christs Kiâ—gly office which by usurping Prelates is troden downe that the Lordly Prelacy were turned into such a godly government as might sute better with Gods word and Christs sweet yoke He neither saith plainly that the being BB. is a crime nor can his words affoord a ground for any such conclusion Heâ— citeth Authors there who tell that Bruno Segninas reâ—used a Bishoppricke and that Pâ—pe Marcellus saith that heâ— could not see how they that possessed that high place could be saved and that Claudius Expâ—nsius in Tom. digrâ—sâ— lib. 3. cap. 4. gives many examples of pious and learned men who refused Bishoppricks buâ— doth neither say nor citeth any man saying that it is a crime to exerciâ—â— the â—ffice of a Bishop and his writing that if there were such a custome in England as the Locrians had in propounding lawes he would adventure the proposition before mentiâ—ned to the consideration of â— Parliament is not a speaking out that it is a maine crime to be a Bishop Arch. B. biid And a great trouble'tis to them that wee maintaine that our callinâ— of Bishops is Iure Divino by Divine right of this J have said enougâ— and in this place in Leightons Case nor will I repeare Only this I wilâ— say and abide by it that the calling of Bishops is Iure Dâ—vino by Diviâ—â— right All kinds of degrees of Officers in the Church that can pretend eiâ—ther ordinary or extraordinary calling jure Divino from Gâ—d anâ— Christ immediately â—bserv Ephes. 4. 11. are designed by the names of Proâ—phets Apostles Evangelists Pastors and teachers to no man in anâ— of these degrees was there given any jurisdiction above another in tâ—â— same degree yea all authority given unto thâ—m and whereof theâ— can pretend a right jure Divino as appeareth Mat. 18 19 20. is â—neâ—ly a power to preach the Gospell to all nations teaching them to obâ—serve all things whatsoever our Saviour hath commanded and Iohâ— 20.23 is onely a power to â—inde and loose sinnes His Gr will not 〈◊〉 hope say at least cannot make good that L. B. are Apoâ—tles or Proâ—phets or that they can
Dâ—ctâ—r Bastwicke and â—â—ndemning his bookes written against the Popes authority your â—â—nnivence some say â—avour and countenance shewed to the writings 〈◊〉 Sancta Clara reprinted in London by your Graces directâ—on or â—â—â—mission at least Chonaeus Shelford Cosens Reâ—ve Pocklington and â—â—â—ers conteining doctrine of Popery and Atheisme seeme to argue a â—â—â—position in your Gr teâ—ding to Popery assuredly these acts â—â—â—ourage Papists make Atheists merry and greeve all religious â—â—ts and men of good judgement thinke that they so tend to the â—â—â—ering in of Popery as when you have well considered the matter 〈◊〉 Gr wil be loath to give your oath that you have beene farre from â—â—â—â—mpting any thing which may be said to tend to the altering of â—â—â—â—gion in the least degree your Gr is knowne to be an understanâ—â—â—g Courtier and to have the dexterity to offer as well your oath â—our service to such as you know either dare not or by their condiâ—â—â—â— may not or esteeme it against good manners and civility to put 〈◊〉 Lordship to it in a case that no man which knoweth your Lordâ—â—â—â—s actions can possibly imagine you can sweare safely â—ee live under a Gracious and a Religious King Arch. B. pag. 15. 〈◊〉 be not pâ—rverted by some pâ—rnicious Churchmen as Constanâ—â—â—â—â— and others Observ. â— shall humbly desire your Lordships to give me leave to recite â—â—fly all the Innovations charged upon us bee they of lesse or greater â—â—â—ent Arch-B pag. 16. and as briefly to answer them â—mong other innovations pretended made by Prelates Observ. M r. Burâ—â—â— mentioneth that they procured from K. Iames both a command â—â—e Universities that young Students should not reade Calvin or 〈◊〉 or any of the moderne learned Writers of the reformed Church â—â—thout any prohibition of reading Popish Writers and an order â—â—â—â—biting young Ministers to preach the Doctrine of electioÌ„ reproâ—atiâ— whils old Doctors Deans Bish did both preach print books 〈◊〉 â—â—lse erroneous Popish Arminian Doctrine in those points â—econdly that his Gr affirmed at the Censure of Doctor Bastwick 〈◊〉 wee and the Church of Rome differ not in fundamentalibus and 〈◊〉 â—llowance of the bookes written by Chonaeus Sancta Clara to 〈◊〉 purpose with the bookes of false Doctrine published by Montaâ—â— Shelford Ailword Iacksâ—n Câ—sâ—ns Thirdly his not censuring those that maintaine that the Pope is neither Antichrist as K. Iames in his printed workes hath plainely declared nor that Babilonicall Beast of Rome mâ—ntioned in 6. Hom. of rebellion 4. New doctrine in the point of obedience to superiours and concerning the Lords Sabbath 5. That the Censures in use against Drunkards Heretiques and other vicious persons are now inflicted upon Ministers that esteeme it unlawfull or inexpedient to impose a necessity of Ceremonies which the Prelates acknowledge to bee indifferent in their owne nature 6. Their adding to the Ceremonies of our Church other rites and Ceremonies then are mentioned in the Communion-booke wherunto they are restrained by the act of Parliament praefixed to the said booke 7. Their practising without speciall warrant a power to judge of cases which are the object of ciuill not Ecclesiasticall Courts Now seing his Gr in this place where he promiseth both to recite answer all the innovations be they of lesse or greater moment charged upon the Prelates as tending to th'advancing of Poperie is so farr from answering as he doth not recite any of these particulars but mentioneth onely those that he can give such colour of answer unto as hiâ— greatnesse is able to beare out against all reason that any man dare alledge against the same and seeing â—e acknowledgeth that exeâ—ptio â—irâ—mat regulum in non exceptis his Gr propounding of a part and forâ—bearance to mention the foresaid perticulars charged by Mr. Burton upon the Prelates argueth that M r. Burton doth truely chardgâ— the Prelates with the said innovations and that they can neither deny nor give a reason for the making thereof Arch-B pag. 17. And there was visible Inconvenience observed in mens former floâ—â—king to Sermons in Infected places Observ. When preaching was forbidden under pretext of danger of infection by concourse of people at Sermons Comedies and scurrulouâ— interludes contrived in derision of religion and true piety were noâ— onely suffered to be acted in all ordinary Stages but in the Court iâ—â—selfe also with great confluence of people as though the meanes oâ— humiliation and not wayes to prophannes were pestilentious in great assemblies and that Gods vengeaâ—ce were not so much to be feared for the practise of sin as the preaching of that doctrine which pincheth or disquieteth prophane mens consciences there cannot any reason be given justifiable either in wisedome or goodnes upon occasion of death or sicknes that hath beene incident to some at a Sermon to prohibite the â—se of that spirituall foode at usuall times â—o such as have mindes hungering with an appetite thereof no more then to prohibite men to take their ordinary food or phisick when they finde tâ—eir stomacks at their usuall times disposed thereto because men â—icken or dy sometime after a good meales meate or after phisick inconveniences that sometimes fall out at Sermons either in wholsomâ— or infected places are not sufficient pretences for prohibition or discharging of so lawfull good and necessary a busines But the businesse was debated at the Councell Table Arâ—h Bâ— pag. 17. being a matter of State as well as of Religion And it was conâ—luded for no Sâ—rmons in these infected places And in all likely hood by the Counsell referred to the Prelates consideration Observ. who having injâ—yned the fast mentioned in those newes from â—pâ—wâ—â—â—â— without Sermons in London contrary to the orders for otâ—er fasts iâ— former times The â—entioning an innovation in that point is very injuriously named a Libell for it cannot be called a crime nor judged unlawfull to any man to speake or write what is not unlawfull for Prelates to doe Nor Thirdly is that true that Seâ—mons are the Onely meanes to humble men Arch. pag. 18â— I have heard that K. Iames discouâ—sing at Table of the unâ—avourines of ling to his taâ—t and smell Observâ— a gentlememan answering to his Majesty told him that ling was his onely meate my meate said the King I sweare man J have never in all my life eate of that fish whereupon the gentleman replyed that by onely meate hee meant it was speciall good meate The author of the neweâ— from Ipswitch being charitably construed or admitted to interpret his owne words wil be pâ—ssibly found to have meant that Sermons are the most and best speciall good meanes to hâ—mble men It is an act that smelleth more of pride then of justice to wrest to an ill sence words that can beare a good interpretation and are well meant Arch-B pag. 20. Besides these men live to see the Fast ended and no one Wedâ—esday Lecture suppressâ—d
〈◊〉 should ordinarily bee set and stand with the side to the East wall of the 〈◊〉 cell Therefore this is no Innovation since there is Injunction 〈◊〉 Cannon for it The other passage is this 'T is Ignorance saith that learned Biâ—â—â—â— to thinke that the standing of the Holy Table there Relishes of Pope 〈◊〉 Observ. The Bishop of Salisburies injunction in May 1637. which hi◠〈◊〉 mentioneth and his imputation of ignorance to those that think◠〈◊〉 heate used in urging the standing of the Communion Table 〈◊〉 wise cannot but be esteemed expressions rather of that reverend 〈◊〉 Courtscience then of his conscience being done by him after he 〈◊〉 the streame and storme of power runne so strongly for Ceremâ—â—â— and the opposers of them so many wayes persecuted in their foâ—â—â—â—â— credits and persons and that speaking against them was the 〈◊〉 compendious way for Court-favour to such as have beene esteem◠〈◊〉 Doctor Davenant opposers of Popery and Arminianisms and 〈◊〉 the Apostle Peter to pleasure the Iewes preached Circumcision to 〈◊〉 Gentiles it is not to be wondered that that learned man the 〈◊〉 Bâ—â—hops to pleasure those that have power of all that concerne 〈◊〉 Church or State hath conformed his injunctions to the liking of 〈◊〉 that have the chiefe sway and power to induce our Gracious Sâ—â—â—â—raigne to distribute praemia and poeâ—â—s as they thinke fitt especiâ—◠〈◊〉 times that all piety yea all shew of it is nicknamed Puritanisme â—ll Religion reduced to the establishing preaching pressing of 〈◊〉 Croâ—ses cringing ducking Surplice feasting fish-eating at cerâ—â—â—â—e times stinted by Prelates and singing of prayers to the Romish 〈◊〉 But here J hope his Gr will either both beleeve â—nd acknowâ—â—â—â—e the trueth and soundnes of this Prelates writing against Armiâ—â—â—isme and Popery in materiall points of Doctrine or shew some 〈◊〉 and appearance of as probable advantage for his writing what â—ath done that way as is here sett downe for his expressions cited 〈◊〉 Gr touching these Ceremonies â—he Author prevaricates from the first word to the last in the book Arch. B. pag. 60. 〈◊〉 takes on him both for the Name and for the placing of the Holy 〈◊〉 and the like to prove that Generally and Vniversally and Ordiâ—â—â—y in the whole Catholicke Church both East and West the Holy 〈◊〉 did not stand at the upper end of the Quire or Chancell And this 〈◊〉 â—ust prove or he doth nothing â—â—ther it is preuarication to affirme that the K Observ. hath in his Crowne 〈◊〉 Divino the right and power of all Ecclesiasticall Iurisdiction and 〈◊〉 Parliam are not called to confirme but to affirme and declare 〈◊〉 â—awes of God with much such like stuffe cap. 2. that no good â—â—formist will or ought to denyâ— or else his Gr. doeth not here 〈◊〉 affirme that the Author of that booke that the Bishop of Linâ—â—â— licensed the printing â—ff prevaricateth from the first word to â—â—â—st in it Like as it conteineth much in fauour of Episcopall jurisâ—â—â—â—â—on which his Gr wil be loath to call prevarication unlesse that 〈◊〉 that breaketh one of Gods Commandements is guilty to the â—â—â—gression of his whole Law so he that sheweth an opinion diffeâ—â—â— from his Gr will and pleasure in the position of Altars become â—â—â—by so perverse and pernicious as all he speaketh or writeth beâ—â—â— muâ—t be damned by the reproachfull name of prevarication â—â—d you know both in Law and Reason Arch. B. pag. 61. Exceptio firmat Regulam in â—â—n exceptis So that upon the sudden I am not able to resolve whether this Minister hath done more wrong to himselfe or his Readers for 〈◊〉 hâ—th abused both It is true that Exceptio â—â—â—mat Regulam in noâ— exceptis Observ. as his Gr 〈◊〉 saith but withall his Gr doth not shew any rule or Law binding â—â—â—â—ersally and ordinarily the whole Church to sett the Holy Table alterwise at the upper end of the Quire or chancell â—t affirmanti incuâ—â—bit probatio unlesse therefore his Gr make appeare that there was suâ—â— a generall rule he cannot pretend in reason that the qâ—otations made 〈◊〉 the author of the aforesaid booke of the practise of diverse particuâ—â—â— churches are but exceptions from a generall rule but contrariwise 〈◊〉 particulars instanced by him doe make appeare that it cannot be trueâ—â— affirmed that there ever was a generall rule and law either commâ—â—â—ding to set the holy table to on ende of the church for celebration of 〈◊〉 Sacrament or declaring it to bee necessary for Gods worship to seâ—â— alterwise Arch. B. pag. 68. Why my Lords J have a Copie of the Articles in English of the 〈◊〉 1612. and of the Yeare 1605. and of the Yeare 1593. and in Latine of 〈◊〉 Yeare 1563 which was one of the first printed copies if not the first 〈◊〉 all Observ. In Anno 1631. One Iohn Ailword a Popish Priest publishe◠〈◊〉 booke intituled an Historicall narration of the Iudgement of 〈◊〉 learned divines concerning Gods eleâ—tion wherein hee affirmeth 〈◊〉 doctrine and judgement of the Martyrs and first reformers of 〈◊〉 Church to be the same in the points of Election and Predestinatiâ—â— which was taught of old by Pelagius and in our dayes by Armiâ—â—â— This booke licensed by Mr. Maâ—tin chaplaine to the Bishop of Lâ—â—â—don comming to the hands of that learned Knight S r. Humpâ—â—â— Lyne was by him found to containe nothing but tho Coppy verbaâ—â—â— of a Letter printed in the third yeare of Queene Elizabeth with 〈◊〉 name of Author Printer date of time or place whereunto in thâ— times there were two answeres printed by publike authority the 〈◊〉 by Iohn Veron a Lecturer of Paules intituled an Apology or of the Doctriâ—e of Predestination dedicated to Queene Eliz. the fourâ—h yeare of her raigne and printed at London by Iohn â—â—â—dale the other by Robert Crowley in his Apology for those Englâ—â—â— Preachers and Writers which Cerberus the three-headed Doâ— of Hell chargeth with false Doctrine under the name of Preâ—â—â—stination printed at London by Henry Denham Anno 1566. bâ—th which bookes the Author of the afâ—resaide Letter is designe the words of it Verbâ—tim recited iâ— severall Sections 〈◊〉 confuted And albeiit the then Arch-Bishop of Canterbury after he was made â—cquainted herewith caused the bookes to bee called in yet most â—art of them being sold and dispersed through the whole Kingdome â—id breade a perswasion of trueth of the assertions therein contained 〈◊〉 the mindes of all such as did imagine that the Bishop would have â—aused the bookes to bee burned and made some publicke act against â—â—em for discouering the imposâ—ure if hee had dislyked the false Docâ—â—ine and iniurious to the memory of the worthy Martyrs and first â—eachers of reformation to our Church wherewith they were stuffed â—â—ce Ailword durst make use of an old unwarranted and long agoe â—â—futed Pamphlet for proving that our church allowed Arminian â—â—pish doctrine in the point of election and could
get such a booke liâ—â—â—ced and contenanced by his Gr owne Chaplaine and escape all â—â—â—ishments or censure afteâ— discovery of such an imposture tending advance Popery It is probable that for the same or the like respect 〈◊〉 persons could obtainâ— his Gr countenance for maintaining prinâ—â—â— Articles of our Church containing some Articles as falsely imposed 〈◊〉 in the point of discipline and rule as the booke published by the 〈◊〉 Ailword was false in the Doctrine affirmed by it of the saide reâ—â—â—end divines in the points of election and predestination â—he copies which his Gr pretendeth to have of the Articles of our â—â—rch printed Anno 1612.1605.1593.1563 and the written Coâ—â—â— out of the records of his Office under his Officers â—and are not â—â—cient either to purge the Prelates from appearance of forging the â—â—â—s of the 20. Artic of the Church or to chardge those that his 〈◊〉 inveigheth against with the imputation of rasing out thaâ— Articlâ— of the Copy given to bee printed Anno 15â—1 because neither the â—â—â—â—ers shop nor a teâ—timony under the hand of a Bishops Officer 〈◊〉 â—he warrant of the one and the other can bee a probaâ—ion of the 〈◊〉 which they pretend by the said 20. Articl neither is the powâ—â—â—hich his Gr iâ—sâ—nuateth that some had â—n the Government Anno 15â—â—â— so probable a ground for inferring an imputation upon the persons â— foresaid inveighed against for rasing that article out of the coâ—â—y then given to be prinâ—ed by authority of Queene Elizabeth as â—he power which his Gr and those of his Coate have now soe 〈◊〉 â—ad in the government is a probable ground whereupon to imagine it likely that â—e may cause to be printed or sett under his hand Copies of what tenor and date he pleaseth to comâ—and and certainely Bishops either must shew that Iure Dâ—vino or by acknowledgement of a Lawful Church assembly they have power to decree rites and Ceremonies in divine worship and authority in matters of faith or else they can hardly bee free of being suspect of forging the 20. art in the said Copies and inserting of it with the K. declâ—ration Anno 1628. â—rch B. â—ag 71. If you bee pleased to looke backâ— and consider who they were thâ— Governed busines in 1571 and rid the Church almost at their pleasâ—â—â— â— And how potent the Ancestors of these Libellers then did grow you 〈◊〉 thinke it â—o hard matter to have the Articles printed and this Claâ—â—â— left out Observ. This argueth that his Gr either acknowledgeth that some mâ—â— rule doe things in the name of the Soveraigne without lawfull wâ—â—â—rant of his authority or that at least Qu Eliz was ledde abused 〈◊〉 factious persons in those dayes and therefore his Gr ought nâ—ither 〈◊〉 wonder nor be offended that the like thoughts are incident to soâ—â— good and judicious both Parliament men and others now a dayes Arch. B. â—ag 73. Some few more there are but they belong to a matter of Doctrâ—â—â— which shall presently be answered Iusto Volumine at large to satisfi◠〈◊〉 well-minded people Observ. Iâ— seemes thaâ— his Gr either hath forgot that he said pag. 16. 〈◊〉 he would recite briefly all the innovations charged upon the Prelaâ—â—â— and also briefly answer them or that albeâ—t he hath neither answerâ— nor mentioned the most materiall innovations which are in 〈◊〉 of doctrine that M r. Burton chargeth them with the making off 〈◊〉 imagined that all his then â—earers and the readers afterwards of 〈◊〉 his Speech ought to esteeme the promise here made of a Iustum vâ—â—â—â—mâ—n in answer to Mr. Burtons booke a sufficient performance of 〈◊〉 foresaid other promise Of both a brief rehearsall and answer to 〈◊〉 the innovations changed by him upon Prelates I know not what pâ—â—â—viledge or prerog his Gr may have concerning his promises or 〈◊〉 acts of his Office but sure I am the shift he useth could not have saâ—â— another man fâ—om imputation of impudency and charlatanery if 〈◊〉 should have dared before such Hearers promise to recite and confâ—â—â— briâ—fly all imputations charged upon him whether of great or 〈◊〉 â—oment and after such answers to some of the least promise that these â—f greatest moment shoâ—ld be answered justo volumine Not long after the publicatiâ—n of his Gr. gracious Speech one â—â—ter Heylin pâ—blished a booke of 26. sheetes of paper with an inâ—â—â—iption of a briefe and moderate answer to c. and a preface conâ—â—â—ning 4. â—heetesâ— where he writeth thâ—t he was commanded by auâ—â—ority tâ— râ—turne an answer to all the chalenges and chardges in the â—o Sermons anâ— Apologie of M r. Bùâ—ton which that booke beareth 〈◊〉 stâ—le no lesse Mâ—gistraâ—e if not so Magistraticall as this Speech that 〈◊〉 a Mâ—jestie from his Gâ— owne mouth Now albeit a designation of all the impertinences proud papistiâ—â—â— and passiâ—nate expressiâ—ns which are comprehended within the â—â—â—passe of that moderate answer would seeme in this place a dimiâ—â—â—ion of the respect due to the Mâ—jestie of his Gr Speech neverâ—â—â—â—esâ—e I hâ—pe thâ—t â—is Grace will bee graciously ipleased That â—â—ere the said Peter Heylin pag. 1â—4 sayeth that his Gr hath reason 〈◊〉 that the Church of Eâ—gland and Rome diffâ—red not in fundaâ—â—â—taliâ—us because the Church of England hath not any where deterâ—â—â—ed that wee and those of Rome differ in fundamentalibus and 〈◊〉 Iuâ—ius Wittaker and the Bishâ—p of Exèter affirme that there are 〈◊〉 things in the Church of Rome quae ad veram Ecclesiam pertinent â—â—venture to say here that if the consequence were good it would 〈◊〉 likewise that wee and the Mahometans Iewes and Ethnickes 〈◊〉 not in fundamentals For the Church of England hath not any 〈◊〉 determined that they and wee differ in fundamentals and 〈◊〉 have diversâ— things quae ad veram Exclesiam pertinent And where 〈◊〉 125. he affirmeth that the Châ—rch of Rome hath done more then 〈◊〉 Puritane a nick-name imposed to all that cannot allow Church 〈◊〉 any tempâ—rall authority or jurisdiction more then Christ or â—is â—â—â—stles did assuâ—e to themselves or practise during their being in thâ—â—orld against the Hereâ—iqâ—es of this age in maintenance of the diâ—inity of our Lord and Sâ—viour I dare likewise say that the Roâ—â—nists in daring affirme thâ—t a Priest can transubâ—â—antiate breade in 〈◊〉 body of our Sâ—viour and that bread so transubstantiated is subject 〈◊〉 corruption mâ—y be eaten with Myse Rattes Dogs Swine and by 〈◊〉 how repâ—â—bate soever faile as well in respect due â—o the divinity 〈◊〉 the humanity of Christ. And where p. 128. hee sayes that the words Babilonicall Beaâ—t oâ— Rome in the 7. Homiliâ— of rebellion doe not signifie the Bb. 〈◊〉 Pope of Rome but rathâ—r the abused power of that prevalent Seâ— iâ— time of K. Iohn and it not being spoken dogmatically that the Poâ—â— is and is to be beleeved the Babilonicall Beast of Rome it is not 〈◊〉 be accounted for a Doctrine of the Church of
England I woâ—â—â— faine know what difference there is betweene the abused power 〈◊〉 the then Sea and now Sea of Rome or whether the Pope now doâ— assume or pretend lesse power then the Popes did in K. Iohns dayâ— or if the then prevailent and predominant Sea was the Babilonicâ—â—â— Beast as Heylin acknowledgeth at what time began that Sea to 〈◊〉 from being the Babilonicall Beast And where pag. eâ—d he sayâ—â— that unlesse it can be proved and made good that the Pope of Roâ—â— confâ—sâ—eth not that Iesus Christ is come in the flesh there is â—o reâ—â— to concluâ—e that he is Antichrist and citeth St. Iohn for a warranâ— saying Every Spirit that confesseth nâ—t that Iesus Christ is comeâ— the flesh is not of God but is that Spirit of Antichrist whereof 〈◊〉 have hearâ— I hope his Gr will give me leave to say that St. Ioâ—â— sayeth not that no man is Antichrist but he that refuseth to confeâ—â— that Iesus Christ is come in the flesh for he that sayeth with his moâ—â—â— and knoweth in his conscience that Iesus Christ is come in the flâ—â—â— but withall against his consciencâ— affirmeth and teacheth that hee 〈◊〉 power to make Christ of a peece of bread and to give power to otâ—â—â— to make him and that hâ— whom he so maketh should bee worshipâ—â—â— in the same manner that he whom he confesseth to be come in 〈◊〉 flesh is as well Antichrist as hee that in expresse words denyâ—th 〈◊〉 most Iewes doe his being come in the flesh This brave argumâ—â—â— Heylin hath stollen out of the Iesuite Greâ—serus booke written againâ—â— Iames Monitory to all Christian Princes but his Gr must not bee â—â—â—â—ended that I can neither take his nor Heylins ipse dixit for a sufficiâ—â—â— reason for this point of Dâ—ctâ—ine different as well from the Chuâ—â—â— of England before it was stinted by the Bb. pleasure of laâ—e as oâ—â—â—â— Reformed and Orthodoxe Churches till either his Gr or Heylâ—â— confute the reasons wherâ—by K. Iames in his said Monitory and in 〈◊〉 Comment upon 7.8.9 and 10. verses of the 20. chap. of the 〈◊〉 proveth the Pâ—pe to be Anâ—ichrist And where p. 138. for prâ—ving 〈◊〉 bowing at the name of Iesus is no innovation he alleadgeth that Pâ—â—â— â—â—astasius who lived in the 5. Centurie did bring it in it seemes that 〈◊〉 the same reason he may pretend that invocation of Saints adoraâ—â—â—n of Images Crosses transubstantiation purgatorie pilrimages â—â—â—â—icular Confession and the like shal be no innovations if his Gr bee â—â—ased to command the beliefe and Doctrine of them for they were â—â—ught in by Popes many ages agoe and the introduction of any â—â—â—ng not contained in the artic of â—he Church of England at the reâ—â—â—mation nor in the practise of it since warranted by authority of â—â—â—er Scripture or Parliam must be esteemed an innovation â—f this booke of Heylin be the large volume promised by his Gr â—nswer to Mr. Burtons chardges of innovations upon the Prelates â—â—th in these and many other passages so minse and smooth the Poâ—â— Doctrine and so wrest the good meaning and sence of the words â—rthodox writers and zealous Preachers that it cannot but breed â—â—at suspition of the Prelates intention to introduce Poperie if 〈◊〉 power can reach it But admitting that Heylins booke were â—justum volumen promised for answer to Mr. Burton and sufâ—â—â—t to liberate his Gr of his answer promised to all th'innovations â—â—â—h Mr. Burton chardges upon Prelates yet since in this whole â—â—â—ch there is not one line containing any particular mentioned â—â—â—ch could be made a pretext for conventing much lesse convicting â—â—â—iâ—her D r. Bastwick or M r. Pryn in any Court it is evident that â—â—â—er his Gr. hath not performed his promise pag. 16. of reciting â—â—â—uring briefly all th'innovations wherewith Prelates are chardged â—â—â—ey of lesse or greater moment or if what he hath here written bee â—â—â—ee can say against them two they have suffered very unjustly His â—â—â—aying to the King in his Epist both that Mr. Pryn hath thrust â—â—â—ken Law into Pamphlets to wrong the Governments of the â—â—â—rch aâ—d that Bastwick onely hath beene bold to meddle with the 〈◊〉 of the Church cannot in a vvay obvious to common sence bee â—â—â—â—ne to bee either a sufficient performance of his promise made in the 16. pag. foresaid or a sufficient ground whereupon to convince eithâ—â— the one or the other of any crime punichable in the way that his Gr hath caused them suffer especially since Dr. Bastwick beeing brought to the place of his suffering did solemnely avow that he was 〈◊〉 conscious to himselfe wherein hee had committed the least tresâ—â—â—â—â— to take the outward shame he was then putt unto either against God or the King and that th' occasion of his suffering was the writiâ—â— of a booke against the Pope which if it bee flagellum pontif whiâ—â— goeth in his name it is a wonder where the crime lyeth And Mâ— Prynne said in the same place that he having tendered to the Coâ—â—â— his answer to the Information which contained an accusation agaiâ—â—â— him in the point of Libelling against the Prelates the Court refuâ—â—â— to accept it and that neverthelesse he was condemned for not puttâ—â—â— in answer to the said Information withall he offered to maintaine â—â—gainst all the Prelates in Christendome that their calling was not 〈◊〉 divino and against all the Lawyers in the Kingdome â—hat should â—â—â—â—pose him that the Prelates sending forth of writs and Proces in 〈◊〉 owne names is against the Law Iustice of the Land entrencâ—â—â— on the K. prerog and subjects liberties If these two poore men 〈◊〉 spoken falsely they did both deserve to bee hangdâ— after their piâ—â—â—ring and it is likely too that men that have beene condemned â—o â—â—â—fer what they have done and that without any pretext of 〈◊〉 and for no crime but a pretended not putting in their answers to 〈◊〉 Informations against them which they tendered and the Court â—â—â—fused could not have misled being hangd or worse considering 〈◊〉 Prelates Spleene and power against them if their Speeches had 〈◊〉 beene true alwaies leaving that booke to the Iudgement of modeâ—â— men I returne â—o his most powerfull Gr who is pleased so farrâ—â— descend in his Speech from the height of his place as to say Arch. B. pag. 73. Yet one thing more I beseech you give Mee leave to adde 'T is 〈◊〉 Burtons charge upon the Prelates That the Censures formerly laidâ— on Malefactors are now put upon Gods Ministers for their Vertue 〈◊〉 Piety A heavy charge this too But if he or any man else can shew that 〈◊〉 hath beene punished in the High commission or else where by the Prelâ—â—â—â— for Vertue Piety there is all the reson in the world we should be severaly â—â—â—nished our selves But the trueth is the Vertue and Piety for wâ—ich these â—â—â—nisters are punished is for Preaching Schisme and Sedition Observ. Tertullus called
so consistent as private prayer reading or religioâ— conference after Sermon with such observation of the Sabbath 〈◊〉 God hath commanded And that the other in their conscience thinâ— that adoring ducking cringing kneeling to or at the Altarâ— is 〈◊〉 seemeth to be an idolatrous act and derogatory to that revereâ—â—â— wherewith a mans hart ought to bee fiâ—led when he entreth into Church for religious exercise withall as a Tinker with his Biâ—â— driâ—king and dominering in an Alehouse upâ—n a Sunday after 〈◊〉 hath duckt to the altar may not by any good Conformist be reproacâ—â—ed fâ—r breach of the morall Law for the Sabbath in respect of his prâ—â—viledge for so doing by warrant of the booke for recreations So 〈◊〉 not ducking to the Altar at a mans entry into a Church canâ—ot bee ground for inferring that the omitter of it hath no more revereâ—â—â— toward God then a Tinker and his Bitch comming into an Alehouâ—â— in respect of the warrant that is in Scripture for worshâ—ppiâ—g Gâ—â— alone For albeit the command forbidâ—eth only to fall downe 〈◊〉 bow before an image it followeth not that it is lawfull and necessâ—â—â— for Gods worship to bow and fall downe before an Altar or at the â—â—â—try of a Church where there is no image or that he that doth it 〈◊〉 faileth â—hereby in his reverence due to God Arch. B. pag. 45. No man is constrained no man quèstioned only Religiously called 〈◊〉 on Venite Adoremus Come let us worship Obserâ— If there be any Church Canon or command of those that 〈◊〉 power in the times to bow to the Altar at a mans entry into 〈◊〉 Church theâ— are men conâ—traiâ—ed tâ— doe it for there is a necesâ—â—â—â— either of obedience or daâ—ger of being obnoxious to punishâ—â—â—â— for â—ot obedience in such a case and if there be neither Canon 〈◊〉 Law the practise of it is an innovation without any pretext of â—â—â—â—tant For there ' â—is Hoc est corpus meum This is my boâ—y Arch-B pag. 47. But in thâ— â—ulpit t is at most but Hoc est Verbum meum This in my Word And greater Râ—verence no doubt is due to the Body then to the Word of â—â—r Lord. And so in Relation answerable to the Throne where his Bâ—â—â— is usâ—ally presâ—nt then to the Seate Whence his Word useâ—h to bee â—â—oclaimed The argument founded by his Gr Obserâ—â— upon the words hoc est corpus â—eum cannot bind any man to a necessity of adoration and bowing to â—â—e Altar but only at the time of the celebration of the communion â—hen it is not given his Gr who as yet neither doth with the Roâ—ish Church professe a beleefe of transubstantiation nor hath orâ—â—ined pretended transubstantiated breade in the body of our Saviâ—â—r to be kept in a boxr upon the Altar canâ—ot by any warrant of orâ—â—odoxe religion pretend that because the body of our Saviour is upâ—â— the Altar in such manner as the word is in the Pulpitt that thereâ—â—re at the entry into the Church a man must adore or bow towards and where his Gr for shewing a necessity of this bowing and crinâ—â—ng to the Altar sayeth that a greater reverence is due to the body â—â—en to â—he word of our Lord as the words Verbum Corpus expreâ—se â—â—e essence of Chriâ—t That alike reverence is due to both I thinke noe â—â—n will deny and where Corpâ—â—â—hristi is taken for the Sacrament â—â—d Verbum Christi for the Gospâ—â—â— or preaching of it S. August lib. 〈◊〉 hom 26. Affirmeth that alike reverence is due to both Saith he â—â—terrogo vos fratrâ—â— vel sorores diciâ—e mihi quid vobis plus esse videtuâ— verâ—â—m Dei an corpus Christi Si verum vultis respondere hoc vtique dicere â—â—etis quod non sit minus verbum Dei quam corpus Christi ideo quanâ—â— sollicitudine observamus quando nobis corpus Chrisâ—i administratur ut niâ—â— ex ipso de nostris manibus iâ— terram cadat tanta sollicitudine observâ—mus 〈◊〉 verbum Dei quando nobis eâ—ogatur dum aliquid cogitamus aâ—â— loquiâ—â—â—r de corde â—â—stro pereat quia non minus reus crit qui verbum Dei neâ—â—genter audierit quâ—m ille qui â—orpus Christi in terram cadere negligentiâ— sua permisaeret If Aug saieth true that as great reverence is due to the word as to the body then is there as much reverence due to tâ—â— pulpit for the word as to the Altar for the Sacrament and either there is no necessity for Gods worship to cringe and duck to the Altar or it must bee also necessary to cringe and duck to the pulâ—â—â—t â—rch-B â—ag 48. And this Reverence yee doe when yee enter the Chappell and wheâ— you approach nearer to offer And this is no Innovation for you are bound to it by your Order and that 's not New Observ. Suppose the Knights of the Garter are bound as his Gr affirmeth by their order to bow towards the Altar when they enter into the Chappell and approach nearer to the Offer at the great anniversary solemnity of the saide order it will not thereupon follow that the Prelates injunction of that poâ—ture to all other persons is no innovaâ—tion in the manner of Gods worship either according to the Apostoâ—licall institution thereof or our Churches practise for the most parâ—â—ince the reformation Though some Ceremonies at the solemnitie 〈◊〉 the Order of the Garter are done in the Church they doe not there by become such a piece of divine worship as his Majesties other Subjects must necessarily follow the paterne and practise off For as thâ— solemnity doth not give to all his subjects the ability to make so riâ—â— Offers to the Altar as are made thereto by those of the Order so doâ—â— it noâ— oblige them to a duety of ducking at the dore towards the Alâ—tar as the Knights doe when a mariage is solemnized in the Churcâ— in our English way the maÌ„ muâ—t putt a ring upon the womans foâ—â—â—â— finger and say with this ring I thee wed with my body I thee wâ—â—â—ship with all may wordly goods I thee endue this practise thougâ— done in the Church in solemnizing an action that hath better warraâ—â— in Gods institution then the most honourable Order of the Garâ—eâ— doth neither oblige men that are not married to a bodily worship 〈◊〉 women nor maketh a mariage unlawfull in the solemnizing whereoâ— such ring and words are not used So his Majesties and the Knighâ—â— ducking offering and other gestures in the Church at the solemnâ—â—zing some Ceremonies of the aforesaid order doe neither oblige othâ—â— subjects to the same way of worship nor maketh all other worshiâ—â— profane unlawfull In a word if the Kings practise in his Chappeâ—â— in the celebration of the Ceremonies of the Order of the Garâ—â—â— were sufficient to oblige the people to doe the like in all the Churchâ— in Engl his Gr might by the like reason pretend