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
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
this Kingdome that they may never prevaile against us and triumph in the ruine of thy Church and give us grace to avert these and the like judgements from us This Lord wee earnestly crave at thy mercifull hands together with the continuance of thy powerfull protection over our dread Soveraigne the whole Church and these Realmes and the conversion or confusion of all implacable enemies and that for thy deare Sons sake our onely Mediator and Advocate Thus the conclusion prayer of the Homily this Prayer of the 5. of Novem. being well weighed together we see unlesse in so praying we play the most notorious hypocrites dissemblers before God and men in what a sacred bond all the Magistrates in the Land from the highest to the lowest do ingage thēselues unto the great God of heaven earth to roote out the whole Babilonish Sect of Iesuites and Seminary Priests out of these confines limits of these Kingdomes and not to suffer them to roost here to the great dishonour of God scandall of our Religion danger to the State destruction of the soules of Gods people and of the Kings Nor this onely but if our Prelates as they plainely shew by their open practises be found to be fast friends to Rome confederates with Iesuites Priests active Agents factors for the rearing up again of that religion which is rebellion that faith which is faction cōsequētly that practise which is murdering of soules bodies for the advancing of that Babilonish antichristian sect which say of Ierusalē down with it down with it even to the ground while they labour by all wayes and wiles yea by an open Lawlesse force to beat downe the Kingdome of Christ in the Ministery of the word as too lamentable experience can witnesse and to destroy all true religion holinesse piety then how doth it concerne our Gracious King our Nobles and Magistrates of the Land to strengthen their hands with judgement justice to cut off these workers of iniquity to root them out of the confines limits of this Kingdome that they may never prevaile against us and triumph in the ruine of the Church by reducing vs under the Babylonian and Antichristian yoake againe which they labour with might and maine to effect as their notorious practises plainly tell us And how should all the Kings good people in the Land make this their dayly prayer which is publickly used once in the yeare teach it to their children that so at the least wise it may be propagated intire to all posterity so vindicated from the injury of time which our Innovators would bring upon it and never give over thus praying till it shall please God to returne a gracious answere in the fulfilling of it Yet are they not cōtent herewith but like themselves they practise the like in the last Fast-booke that contrary to the Kings expresse Proclamation which ordereth the booke for the former Fast to be reprinted and published as it followeth The third Prayer Booke which they have pitifully mangled is that which was set forth by the King for that Publick Fast in the first of his Raigne for the averting of the great Plague of Pestilence that thē devoured many thousands in this City elswhere in our Land which his late Proclamation commaundeth to bee reprinted and published and so read in Churches every Wednesday But doe they or durst they alter that Booke which the Kings Proclamation hath so lately commaunded to be reprinted and published Yes even that and that in such wise as I see not with what warrant any Minister may read it as being not according to the Proclamation Now the Alterations in the new Booke bee these In the first collect is left out this remarkable pious Sentence intirely Thou hast delivered us from Superstition and Idolatry wherein wee were utterly drowned and hast brought us into the most cleere and comfortable light of thy blessed Word by the which wee are taught how to serve and honour thee and how to live orderly with our neighbours in truth and vertty Lo here these men would not have Popery to bee called Superstition and Idolatry nor would they have the Word of God to commended as that cleare and comfortable light which teacheth us all duties to God and man Secondly that collect which begins thus It had beene the best for us c. is wholly left out in the new Booke And wot yee why Alas therein is commended the profitable use of continuall preaching the Word of God So as this collect would not have suited well with such a Fast wherein all preaching is prohibited in all places infected And in the very last page Order for the Fast these words are left out in the new Booke To avoid the inconvenience that may grow by Fasting Some esteeming it a meritorious worke others a good worke and of it selfe acceptable to God without due regard of the end c. What Doe they esteeme their Fast a meritorious worke Must the condemnation hereof bee expunged And doe they account their Fast a good worke and of it selfe acceptable to God without due regard of the end It seemes so too For the end of a true Fast is reformation of our evill wayes as the King of Nineveb proclaimed and which hee and his people performed But these men it seemeth have no such purpose propound no such end to themselves as the reformation of all their violent oppressions and outragious tyrannizing over Gods Ministers and people to the utter overthrow of Religion and setting up of Idolatry and Superstition in the worship of God which one sinne alone is enough to bring the Pestilence and all other plagues upon a Land Beside these they have guelded the Booke in sundry other particulars as in the Collects and Prayers for the Royall Progeny they have left out the mention of the Lady Elizabeth and her children expressed in the former booke They have left out the collect for the Kings Navy and for seasonable weather whereas there was never more need to pray for seasonable weather than since this fast beganne when so many tempestuous stormes and immoderate raines have beene as have indangered Ships in the very harbour Shipwrackt some of great price and caused great Floods threatning a Famine by drowning the Seed under the clods Also sundry Psalmes and Collects besides are omitted and a whole passage in the Exhortation applyable enough to the present occasion Now whither it bee for these alterations wherein both the Kings Order in his Proclamation is not observed and God is dishonoured by leaving out such our humble acknowledgements both of his mercies in delivering us from Superstition and Idolatry and bringing us into the cleare and comfortable light of his blessed Word and of our sinnes in not hearkning to His Word continually Preached unto us and the like and Gods Ministers and people are abused by having such Bookes
thrust upon them which they cannot with a safe warrant and good conscience use or whether it bee that in the Fast-day all preaching is prohibited in all places whatsoever infected Sure wee are that God hath given us sad signes of the little pleasure hee takes by such a Fast. For the very first weeke of the Fast whereas before the Sicknesse had a weekely decrease and was likely through Gods mercy more and more to decline what a suddē terrible increase was there of no lesse than 377. which was double to any weekes increase since this Sicknesse began Was there nothing in it trow yee was there not something in this Fast wherewith God was so much displeased Surely wee should be very brutish and worse than heathenish not to lay it to heart But here the Prelates will perhaps quarrell mee for imputing any thing to the Fast as being appointed by the King I answer God forbid that I should intertaine the least Sinister opinion of my gratious Soveraigne that hee had the least meaning by his Proclamation to debarre and forbid Preaching of Gods Word in any place And my reasons are these First because the Proclamation saith that his Majesty propounds the example of pious Kings in former ages for his precedent in this Fast who ever in all former ages not onely not restrained but likewise allowed prescribed and commended Preaching as a principall and necessary part of a publicke Fast yea as the very life and soule of it Secondly because his Majesties Proclamation commaunds this so religious an exercise to be performed with all decency and uniformity which I humbly conceive cannot bee when preaching is restrained in some and those the most eminent and necessary places as this great City in speciall in respect whereof as I conceive this Fast was specially commaunded and yet in other places allowed and prescribed Thirdly because the Proclamation relates that his Majesty resolved upon a grave and Religious forme of Solemnizing thereof straitly charging and commanding that this Fast bee religiously and solemnely observed and celebrated weekly upon every Wednesday throughout the whole Kingdome and therefore never intended as I humbly conceive to restraine Preaching in any place without which a publicke Fast cannot be gravely religiously and solemnely observed and celebrated Fourthly Because the Proclamation both directs and commaunds that the booke of prayers for the Fast formerly set forth by Authority should be reprinted and published and likewise used in all Churches and places at the publicke meetings of this Fast now the booke formerly published by his Majesties authority in the first yeare of his Raigne upon the like occasion alloweth prescribeth two Sermons every Fast-day as well in the City and suburbs of London as in other places whither infected or not yea notwithstanding the infection was then far greater and the Sommer season far more dangerous Fiftly because in all publicke and generall Fasts both in his Majesties owne Raigne his late Royall Fathers Q. Elizabeths and other his Royall Progenitors upon this or any other the like occasion Preaching in all places without restraint both fore-nooue and afternoone hath beene approved and never prohibited but injoyned and commaunded now his Majesty hath often solnēly protested in his publicke Declarations as before is mentioned to all his Loving Subjects that he will never give way to the licensing or authorizing of any thing whereby ANY INNOVATION in the least degree might creepe into our Church and therefore I humbly conceive that his Majesty never intended to authorise to give way to such an innovation as this to inhibit Preaching and that in the time of a publicke Fast contrary to all former Precedents Therefore I verily believe that this was a meere devise of the Prelates by whose advise the Proclamation saith his Maiesty resolved upon a grave and religious forme of Solemnizing a Fast. So as this of prohibiting Preaching was rather added by them than admitted by his Majesty seeing it is as I humbly conceive neither a grave nor religious forme of Solemnizing a Fast and I had rather dye than conceive such an opinion of my King that he should be the author of such an inhibitiō And therefore if the Season served to have accesse unto his Majesty I should in all humility addresse my selfe humbly to petition his Majesty to take off this restraint And that for these reasons First because not only it is contrary to all Precedents in former ages and such an innovation as I believe the like was never heard nor read of in the world but also because it much dampes and deadens the hearts and spirits of the Kings loving and faithfull subjects within the City who much lament and grieve that in the Fast-day they are restrained of the spirituall Food of their soules when they desire and need it most when as Preaching is likely to worke most good upon their soules which stand in more need of spirituall Phisicke Phisicians to cure the plague of their soules which hath brought the pestilence upon their bodies than their bodies doe of corporall Secondly because this restraint of Preaching the chiefe meanes to humble men for and turne them from their sins without which God will not turne from his wrath will in all likelyhood procure the continuance of the plague as the beginning of it brought in with it a lamentable increase that very week as is before noted Yea forbidding of the Word to be preached brings the wrath of God upon a people to the uttermost as 1. thes 2. 16. Thirdly because Preaching is no more dangerous on the Fast-day thē on the Lords day to increase infection Fourthly because upon prayer preaching the last great Fast a greater plague than this was suddainly and miraculously remooved yea though the preaching was continued in the heat of Summer Fiftly because this restraint together with the sayd alterations of the Fast-booke other innovatiōs in the land foremētioned doe fill the peoples minds with jealousies feares of an universall alteration of Religion Sixtly because as the Prelates doe extend the letter of the Proclamation if but one Parish in London or suburbs thereof or but one house in that parish be infected the pestilence thus continuing but in the least degree and the Fast not ceasing all Wednesday sermons in the whole City must be suppressed Seventhly because the restraint of preaching on the Fast day is as we find by experience a great prejudice and impediment to the free and liberall Collection for the poore which is recommended in the Fast in this calamitous necessitous time wherein the Plague brings with it a Sore famine upon many thousand families which before this Sicknesse lived in good fashion and were able to give reliefe to the poore For no where and at no time are mens hearts more inlarged and hands extended in bounty to the poore than where Gods word hath bene is most powerfully plentifully preached as this our City may serve for a
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
it is said Rebels doe not only leave the Sabbath-day of the Lord unsanctified the Temple and Church of the Lord unresorted unto but also doe by their workes of wickednesse most horribly profane and pollute the Sabbath day Serving Satan and by doing of his worke making it the Divels day instead of the Lords day And surely if this liberty of youth bee not all the sooner restrained the whole Land may rue it one day And therefore if the Prelates had any regard either to the honour of God and of his Word or to the setled peace of the Kingdome as they have but little as appeareth too palpably by their practises in disturbing and disordering of all they would have been so faire from procuring the republishing and from pressing and oppressing Ministers about the said booke as they would rather have become humble suiters to his Majesty to have set forth some severe Edict for the better Sanctification of the Lords day that so the people might be kept in better obedience both to God and to his Majestey Forasmuch also as the giving libertie of such sports whereby it is manifestly profained is without all example in any age of the world and their so pressing of it with that cursed and tyranicall tigor both without and against all Law and all example and that also in the Kings name is very dangerous to breed in peoples mindes such as are not so well acquainted with His Majesties either noble and Christian disposition or His many solemne Protestations to keepe Religion safe and sound I know not what strange Scruples on feares causing them to stagger in their good opinion of His Majestie when indeed the whole burden of the blame is to be laid upon the Prelates as either the chiefe procures of these things or the not hindereâ— of them The last instance wheâ—â—in the Prelates doe indanger a division betweene the King and his good Subjects whom the Lord preserue in a perpetual bond of unity is their most impetuous and violent obtruding of new â—ites and Ceremonies which they haue begun through some whole Diocesse and exacting a new conformity in all Ministers there unto This is another snare wherewith they may catch more Ministers either to outt them of their Ministery and living or else to captivate them for ever as vassalls for whatsoever base uses their good Masters will put them unto And herein they haue made a faire progresse already as for example in two whole Counties Norfolke and Suffolke where in a very short space they haue made the fowlest havocke of good Ministers and their flocks now left desolate and exposed to the Wolues as sheepe without their sheepheard as our eyes have never seene For there are already Threescore Ministers in that one Diocesse suspended and betweene three and Fowrescore more have time given them now till Christ-tide by which time either they must bid their good Conscience farewell or else their precious Ministery and necessary meanes Neither I thinke can it be shewed that in all Queene Maries time there was so great havocke made in so short a time of the faithfull Ministers of God in any part of yea or in the whole Land And now doe those Counties and Countries groane under this intolerable burthen remedilesse if God and the King doe not relieve them And our neigbours house being thus on fire doth it not concerne us all to looke to it For they say that this shall be a precedent for all England But upon what ground is all this What authority doe they shew for these outrages The King That is answered before by his solemne Protestations to the contrary But they plead the Act of Parliament for Vniformity before the Communion Booke wherein is reserved a power to the Queene with advise of her Commissioners or of the Metropolitan to ordayne and publish such further Ceremonies or Rites as may bee most for the advancement of Gods glory the edifying of his Church and the due reverence of Christs holy Mysteries and Sacraments Hereupon they ground all their Innovations But for this First obserue that this clause of the Act is limmited to Queene Elizabeth and not extended to her Successors of the Crowne they are still expressed Secondly admit it was intended to the Successors yet it is with that qualification as may bee most for the advancement of Gods glory the edefying of his Church and the due reverence of Christs holy Misteries and Sacraments Well To bring our new Rites to this Rule First doe they make to the Advancement of Gods glory What Superstitious Idolatrous worship of wooden Aultars What a complementall Crouch to Iesus when they Crucifie Christ What to bow before a Crucifix Againe for the edifying of his Church What by the Preaching and not praying in the Pulpit before and after his Sermon What by the expounding of the Catechisme What by reading a second Service at the Altar where the people cannot heare it And for due reverence to Christs Sacraments What by possessing the people with an opinion of a Popish reall presence What by offering Christ in sacrifice upon a Wooden Altar By a Priest of mans making What by drawing the people to a new adoration by bringing them up close to the new Altar But they will say all makes for them And who shall bee judges but themselves who are the Church Therefore Lastly I answer for all that no humane rationall creature can bring the least shadow of colour that this Act did giue the Queene or her succssors any power to set up Popery againe This is out of all question But now our New Reformers are tooth and nayle for setting up Popery againe witnesse their hoysing up Altars in most places as also of Images Crucifixes with adorations putting downe of the meanes of knowledge as Preaching and bringing in of Ignorance also preaching for sundry points of Popery as Auricular Confession praying to Saints yea printing of such Sermons prayer for the dead and many other All which while they set up with a high hand and so as if the King gaue them authority so to doe of which all his Solemne protestations I say doe sufficiently resolve us the contrary they must needs mightily shake and unsettle the peace of the State by these their dangerous and desperate attempts and sill the peoples minds with musings what the issue will bee and how the King will digest these things at the Prealates hands which tend to the most dangerous dividing and renting of the Kingdome asunder The next instance is their arrogating of their Episcopall title and office of Superiority from Christ and his Apostles This they did lately in the High Commission Court and that upon occasion of Doctor Bastwicks cause then before them Where hee was accused and severely censured for writting a Booke intituled Flagellum Potificis Episcoporum Latialium in which booke bee whipped that usurped authority of the Roman Hierarchy through whose sides by reason of their
by authority of Parliament which it seemes they make but light account of published as Authentick Acts not to bee altered by private spirits But who they bee it 's hard for me to divine it pertaines to those to find them out of whom Salomon saith It is the honour of Kings to search out a matter Now having fallen upon this so important a passage wherein the Innovators would not have the Romish Religion to be called Rebellion or their faith Faction the like but labour all they can to wash this Blackamore white while by their index expurgatorius they purge out of all our authentick records all monuments and memorialls of this Strumpets Staines painting her haggs face with the counterfeit colours of Christs Spowse I will crave leave in this place briefely to show how truly according to the judgement of our Church grounded upon manifest and undeniable proofes the Romish or Popish Religion is here in this Booke set foorth by the Parliament called Rebellion and their faith Faction First that the Popish religion is rebellion is prooved by the universall practise of Papists both Iesuites Priests and other Recusants For whereas in 3. Iacobi cap. 4. the Oath of Supremacy is injoyned to all Papists all Iesuites and Seminary Priests refuse it and all Iesuited Papists and if any Papist doe take it hee is excommunicated for it And their reason is Because they hold and adhere to the Pope as the onely Supreme head and Soveraigne over all powers on earth this being the prime and fundamentall Article of their Creed and so consequently they hold and teach those doctrines concerning the Popes usurped power over Kings Princes in deposing them and disposing of their Kingdomes in Excommunicating them and so exposing them to the rebellion of their people as being now freed from their allegiance Secondly that the Popish religion is rebellion is prooved by their writings positions and doctrines which they professe and teach concerning the Popes usurped power and Soveraignty over all Kings and Kingdomes of the earth Here of the Reader may take a briefe and full view both in Doctor Iohn White his Defence of the way chap. 6. and in Doctor Crakenthorpe his Treatise of the Popes temporall Monarchy Cap. 1. First Dr. Iohn White in answere to the Iesuites bold challenge hath in the said place collected no lesse then 40. instances of Popish Authors who exalt the Popes power over Kings in deposing them and exposing their Persons to the danger of Rebells Traytors and Murderers commending and highly magnifying as a meritorious act the killing of Kings as of Henry the Third and Henry the Fourth of France as there is to bee seene Therefore saith hee I say still and heere write it in capitall Letters that THE CHVRCH OF ROME TEACHETH DISLOYALTY AND REBELLION AGAINST KINGS AND LEADES HER PEOPLE INTO ALL CONSPIRACIES AND TREASONS AGAINST STATES AND KINGDOMES This I shew by the Doctrine and Assertions of the chiefest Divines therein So hee Let the Reader peruse the whole chapter at large where among other remarkable things is this Passage out of Capistranus that so soone as any one King for Apostacy from the faith by judgement is denounced Excommunicate IPSO FACTO HIS SVBIECTS ARE ABSOLVED FROM HIS GOVERNMENT AND FROM THE OATH OF ALLEGIANCE So there The second Learned Author of ours is Dr. Crakenthorpe who in the fore-named place hath collected the Sentences of many Poopiâ—h Authors concerning the same point Some of them saying That Christian Kings are Dogges which must be ready at the Sheepheards hand to wit the Pope or else the Sheepheard must presently remooue them from their office This saith Becanus doth reason teach this doth the Councell of Lateran Decree And Scioppius that Reges Catholici sunt Asini cum tintinnabulis Catholik Kings are Asses with bells about their necks as being the fore-asses which leade the way to other inferiour Asses The whole Chapter is worth the reading being full fraught with such stuffe Yea the Popes owne Decretalls are full of the like arrogancies What should I speake of their Bookes of the Sacred Roman Ceremonies wherein are setdown the severall Offices which Emperors Kings Princes according to their severall rankes must performe to the Pope either at his Coronation or when he rideth in Soleme Procession in his Pontificalibus how the Emperor or some great King must lead the Popes horse and if the Pope bee carried on a Seat then foure great Princes whereof the Emperor if present must be one or some great Prince for the honor of the Saviour Iesus Christ shall cary the Seat with the Pope upon their shoulders Also which stirrop the Emperor must hold How the Elect King of Romans must implore the favour and grace of the Apostolicke Sea and offer himselfe to performe whatsoever Oathes of fidelity to the Roman Church How the Chore sings the Antiphona The Lord hath chosen him and hath exalted him above the Kings of the earth And the like By these and many more it plainly appeareth that the Popish Religion is Rebellion and that Papists are an Antichristian Sect as is expressed in the sayd Prayer Againe as their Religion is Rebellion so their faith is faction as there is added For proofe hereof I referre the Reader to Doctor Crakenthorpe Of the fifth generall Councell Chapter 13. where hee learnedly prooveth that the Church of Rome holdeth no doctrine by faith And this from the Councell of Lateran under Leo 10. wherein they layd another foundation then Christ the Popes words in steed of Gods and Antichrists insteed of Christs For before that Councell of Lateran though they believed the same heresies and errours yet it was because they thought the Scripture to bee the maine ground thereof but in this Councell they must believe all these things because the Pope hath so resolved and defined So as though the Materialls of Popery were the same yet the formality and foundation of their faith and Church was quite altered So as from hence Papists are so truly called from the Pope as the prime Head Rocke and foundation of their faith For as wee make Christ and his Word so they on the contrary make the Pope that is to say Antichrist and his word the ground and foundation of faith In regard whereof as the faith and religion is from Christ truely called Christian and they truely Christians So the faith and religion of the other is from the Pope or Antichrist truely and properly called Papisme or Antichristianisme and the Professors of it Papists or Antichristians And the ground of all this is because they hold the Popes judgement to bee Supreme and infallible and so build their faith on him as on the foundation thereof which their owne Church never did till the time of Leo the tenth It is not then the Lyon of the Tribe of Iuda but the Lyon of the Lateran Synod who is the foundation of the faith of Papists and from whom therefore they justly
tooke their name of Papists to distinguish them from true Christians which from that time they have held to this day And thus all the members of the present Roman Church doe both erre and are hereticks and which is the worst degree of heresy are Papists that is Antichristian hereticks not only holding and that in the highest degree of pertinacy those heresies which are contrary to the faith but holding them upon that foundation which quite overthroweth the faith thus and much more this learned Dr. of our Church So as here is a cleare demonstration that the faith of all Papists at this day is a Popish faction And our Homilies doe affirme So much For in the Second part of the Homily for Whit-Sunday we read thus THe true Church is an universall congregation or fellowship of Gods faithfull and Elect people built upon the foundation of the Apostles Prophets Iesus Christ himselfe being the chiefe Corner-Stone And it hath alwayes three notes or markes whereby it is knowne Pure and Sound Doctrine the Sacraments ministred according to Christs holy institution and the right use of Ecclesiasticall Discipline Now if ye well compare this with the Church of Rome not as it was in the beginning but as it is presently and hath been for the space of nine hundred yeares and odd you shall well preceive the state thereof to be so far wide from the nature of the true Church that nothing can bee more For neither are they built upon the foundation of the Apostles and Prophets retaining the sound and pure doctrine of Christ Iesus neither yet doe they order the Sacraments or else the Ecclesiasticall Keyes in such sort as he did first institute ordaine them To be short look what our Saviour Christ pronounced of the Scribes and Pharisees in the Gospell the same may bee boldly and with safe conscience pronounced of the Bishops of Rome namely that they have forsaken and daily doe forsake the Commandements of God to erect and set up their owne constitutions Which thing being most true as all they which have any light of Gods Word must needs confesse wee may well conclude according to the rule of Augustine That the Bishops of Rome and their adherents are not the true Church of Christ much lesse then to be taken as chiefe heads and rulers of the same Whosoever saith hee doe dissent from the Scriptures concerning the Head although they be found in all places where the Church is appointed yet are they not in the Church a plaine place concluding against the Church of Rome Where is now the Holy Ghost which they so stoutly doe claime to themselves Where is now the Spirit of truth that will not suffer them in any wise to erre If it bee possible to bee there where the true Church is not then is it at Rome otherwise it is but a vaine bragge and nothing else Saint Paul saith if any man hath not the Spirit of Christ the same is not his And by turning the words it may bee truly said if any man bee not of Christ the same hath not the Spirit Now to discerne who are truely his and who not wee haue this rule given us that his sheepe doe alwayes heare his voice And Saint Iohn saith Hee that is of God heareth Gods voice Whereof it followeth that the Popes in not hearing Christs voice as they ought to doe but preferring their owne Decrees before the expresse Word of God doe plainly argue to the world that they are not of Christ not yet possessed with his Spirit Also their intollerable pride sheweth the same c. So and much more the Homily Wherein as it is plainely prooved that the Church of Rome is no true Church of Christ as being built upon another foundation then the Apostles and Prophets Iesus Christ himselfe being the chiefe corner stone And preferring their owne Decrees before the Word of God and so consequently the Popish Faith is a meere Fiction So let our Innovators well consider whether they bee any members of the true Church of Christ that thus pleade for and take part with the church of Antichrist labouring by all meanes to bring her into favour againe with us while they audaciously presume to alter the authentick Booke set forth and commanded by Parliament for publike and solemne Thankesgiving of our great deliverance on the Fifth of November from the Popish Powder-plot as if neither their Religion were Rebellion nor their faith Faction And the Homily concludes thus TO conclude Yee shall briefely take this short lesson wheresoever ye find the spirit of arrogancy pride the spirit of envie hatred contention cruelty murder extortion witchcraft necromancy c. assure your selues that there is the spirit of the Devill and not of God albeit they pretēd outwardly to the world never so much holinesse For as the Gospel teacheth us the Spirit of Iesus is a good Spirit an holy spirit a sweet Spirit a lowly Spirit a mercifull Spirit full of charity and love full of forgivenesse and pity c. The Rule that wee must follow is this to judge them by their fruits which if they be wicked and naught then is it vnpossible that the tree of whom they proceed should be good Such were all the Popes and Prelates of Rome for the most part as doth well appeare in the Story of their lives and therefore they are worthily accounted among the number of false Prophets and false Christs which deceived the world a long while The Lord of heaven and earth defend us from their tyranny and pride that they never enter into his Vinyard againe to the disturbance of his seely poore flock but that they may bē vtterly confounded and put to flight in all parts of the world and he of his great mercy so worke in all mens hearts by the mighty power of the holy Ghost that the comfortable Gospell of his Sonne Christ may be truely preached and truely followed in all places to the beating downe of sinne death the Pope the Devill and all the Kingdome of Antichrist that like scattered dispersed sheep being at length gathered into one fold we may in the end rest together in the bosome of Abraham Isaak and Iacob there to be partakers of eternall and everlasting life through the merits and death of Iesus Christ our Saviour Amen And of the like effect is that Prayer which some of Romes factors have so altered Be thou still our mighty protector and scatter our cruell enemies which delight in blood infatuate their Counsell and root out that Babilonish and Antichristian Sect which say of Ierusalē Downe with it Downe with it even to the ground And to that end strengthen the hands of our gracious King the Nobles and Magistrates of the land with judgement and justice to cutt off these workers of iniquity whose religion is rebellion whose faith is faction whose practise is murthering of soules bodies and to root them out of the confines limits of
bind these all-shapeturning Monsters to good behaviour May not this whole State say as that good King Iehâ—shaphat in the straites of Ierusalem Wee know not what to doe but our eyes are towards 〈◊〉 O Lord And besides all this in the last place being pulled away from the hornes of their Cathedrall Altars as not able to shelter them from their pursuers they fly as to their last refuge and most impregnable Fort as they conceive to the Kings Chappell Wherein they doe as the Fish Polypus or many-foot which gets her selfe closse to the rocke and putting on the colour of the rocke so as she seemes to be a part of it when other fishes swimme toward the rock for shelter she catches them unawares in her net-like haires or hornes So our Innovators getting closse to the King as unto the rock assimiling themselves to the manners of the Court when the fishes think to fynd shelter and protection under the Rocke they are ready with their fangs to intangle and devour them Well what say they of the Kings Chappell They plead the whole equipage furniture and fashion thereof as a patterne for all Churches There say they is an Altar there bowing towards it there Crucifixes there Images other guises And why should Subject be wiser then the King Totus componitur orbis Regis ad exemplum To this I answere 1. Why should subjects think to compare with the King in the State of his royall Family or Chappell 2ly there be many things in the Kings Chappell which were presumption to have in ordinary Churches and some things cannot be had or maintained in them as a quire of Gentlemen Singing men other Choristers which dayly sing Service in the Chappell and sundry other 3ly The worship and service of God and of Christ is not to be regulated by humaine examples but by the Divine rule of the Scriptures In vaine they worship me teaching for Doctrines the Commandements of men The three children would not bow to the Kings goodly golden Image The old Christians would not so much as offer incense in the presence of Iulian the Emperors Altar and at his commaund though he propounded golden rewards to the doers and menaced fiery punishments to the denyers 4ly The externall rites and ceremonies in the Church are limited by Act of Parliament prefixed to the Communion booke and no more to be added or used in Churches Lastly Suppose which we trust never to see which our hearts abhorre once to imagine Masse were set up in the Kings Cappell is this a good argument why it should be admitted in all the Churches throughout the Realme of England But enough of this And here an end for this time and thus farre of this text which as I began so I will conclude with all My Son feare thou the Lord and the King and meddle not with them that are given to change For their calamity shall rise suddenly and who knoweth the ruine of them both FINIS * Golden sentence Invicem cedunt dolor voluptas brevior voluptas Senec. Psal. 42. 11 Psal. 2. 11. * Id est cum variantibus ac perfringentibus Dei suorumque Principum mandata denique deficientibus vita sua immorigera à reverentia Dei Regis Point 〈◊〉 Question Answer Psal. 85. 8. 1. Thess. 2. 13. * 1. King 22 Iohn 8. 39. 41. v. 42. 39. Nec quenquam senem audivi oblâ—tum quo lovo thesâ—urum abruisset Omnia quae curant menunerunt Cre. de Senectute Mal. 1. 6. Poiâ—… 2. Math. 15. 9 Phil. 3. 18. 19. Article 17. * What mâ—râ— jeared by a generation of upstarts in these dayes Galath 6. 1. Rom. 15. 1. Point 3. * Aug. De correptili gratia Cap. 9. quia non habuerunt perseuer antiam sicut non vere discipuli Christi ita nec vere filij De fuerimt etiam quando esse videbantur at itâ— vocabantur * V. 10. Reasons Rom. 8. 38. â—9 Rom. 11. * Examen * Ioh. 6. 39. 2. Ioh. 10. 11. * Dr. Corbet Chancellor to the Bp. of Norwiâ—h Mr. Greenhill an eminent Minister coming to him with another Minister in humble manner to desire absolution from excommunication for the refusall of conformity to their new rites said unto him in a great head of passion that if hee had the power as hee desired he would Pistoll him ‡ As Master Buck in his Sermon at Norwich inveighing against the Puritans said If a cup of cold water had a reward much more a cup of blood As Dr. Corbet said to Mr. Powell a Minister who refused to read the booke for sports That were it not for a point in the common law he deserved to bee hang'd drawne and quartered †Iustum tenacem Propositi virum non civium ardor Pravâ— Iubentium non vultus instantis Tyranni mente quaâ—it solida Horat. * 1. King 18. 18. 2. King 3. 14. ‡ Zozoâ— Hist. l. 5. Cap. 4. * It was in old time when some Bishops were content to bee poorevita S. Wilfredi See Caml Remaines Wisespeeches p. 183. Act. 7. †Bono probari malo quam multis malis Ausonius Lu. 12. 4. 5. Revel 12. 4 * Prosperâ—… ac fâ—…lix scelus virtus vocatur Senec si malâ— res cessit licet optima male tamen audit Rom. Gen. 11. 6. Turpiu◠〈◊〉 grâ—…â—â—icitur quam non admittâ—tur â—espes Virgil. Eglog Sic cantbâ—â— carulos similes sio matribus hoedos Noram sic parvu componere magna solebam * See Shelforts Sermons and Dr. Pockl. Sunday no Sabbath And others * Matt. 13. 25. * See the Homily of the place time of Prayer part 2. Where these words are Finally Gods vengeance hath beene and is dayly provoked because much wicked people passe nothing to resort to the Church either for that they are so sore blinded that they understand nothing of God and godlinesse and care not with divellish example to offend their neighbours or â—ls for that they see the church altogether scoured of such gay gazing sights as their grosse fantasy was greatly delighted with because they see the false religion abandoned the true restored which seemeth an unsavory thing to their unsavorly tast as may appeare by this that a woman sayd to her neighbour Alas Gossip what shall we doe at Church since all the Saints are taken away since all the goodly sights we were wons to have are gone since we cannot heare the like piping singing chanting and playing upon the Organs that wee could before But dearely beloved wee ought greatly to rejoyce and give God thanks that our Churches are delivered out of ALL those things which displeased God so sore and filthily defiled his holy house and his place of prayer for the which hee hath justly destroyed many nations according to the saying of Saint Paul If any man defile the Temple of God God will him destroy And this ought wee greatly to prayse God for that such Superstitious and Idolatrous manners as were utterly
nought and defaced Gods glory are utterly abolished as they most justly deserved So the Homily Point 1. Pet. 2. 17 1. Pet. 1. 3. * Popes of old were subject to Emperours when they withdrew their necks and trampled on their Masters necks and they held the stirrops theÌ„ hee became Antichrist mounted on Horseback fullfilling that of the Apostle 2. Thess. 2 3. 4. King Iames 〈◊〉 Speech at Whithall to the Lords and Commons of the Parliament there assembled 1609. Which Speech is printed with his Royall Workes in aeternam reimemoriam ‡ In the first Collect in the publike prayer-Prayer-booke of thankesgiving for our deliverance from the Powder-Treason on the 5. of No. 1605. set forth by Act of Par. Though this be altered turned another way in a new impression 1635. Tertull. adversus Marcionem lib. 1. Rex câ—sâ— summus est in suo folio usque Deum tamen infra Deum †And Ad Scapulam lib. Sic omnibus major est dum solo vero Deo minor est 1. Tim. 2. 2. Point * Eph. 6. 4. Col. 3. 21. Pater Patrâ—â— Mr. Perkinâ— in his Commentary on the Galat. chap. 5. v. 14. Thou shalt love thy neighbour as thy selfe Poiâ— * Milites Christiani servâ— fuerunt Imperatori infidâ—… Aâ—… Idolatrae 1. Iuliano Vbi venicâ—ant aâ— causam Christi non agnoscâ—bant nisi illum quâ— in caelo erat quando volebat ut idolacolerent thurific rent prâ—ponebant illi Deum quando antem diccbat Producite aciem 〈◊〉 contra illâ—… gentem statim obtemperabant distinguebant Dominum aeternum à Domino temporali Gratian Causa 11. Q. 3. Imperatores Divide impera Foeâ—icester amâ—… quos irrupta tenet copula nec 〈◊〉 Divâ—… quorimoâ—… suprâ—…â—…ius solvet amor die Horat. * That intituâ—ed Babel no Bethel * This was presently â—fter the â—issolution of the last Parliament ‡ Blandissiâ—ni adulatores mordacissims detractores Bren. De consid ad Eugenium lib. 4. c. 2. Hester 3. 8. Est hoc quoque in praesenti Centuria insigne quod artes nobis ob oculos ponit quibus falsi Doctores in altum surgant postea voti compotes facti pro libitu dominantur faciunt omnia Nam in Aulas irrepunt ac Potentum ac Magistratuum animos occupant hypocrysi delationibus obtrectationibus Sincerorum Doctorum collusione quadam cum Politicis Nihil enim officij non pollicentur Nam plerumque sunt in odio Aularum atque Potentum graves constantes fidi Ministri ac Professores verbi Dei quia rigidius quam Aulis ac Politicis commodum videatur veritatem tutentur liberius peccata taxent quibus Aulae ac Potentes sunt obnoxij Parasiti Gnathones Aulici interpretantur ista redundare in contumeliam diminutionem Authoritatis Magistratuum Spectare ad turbas Seditiones Et sunt mollia placentia loquentes vigiles câ—ci canes muti pestes animarum Pseudoprophetâ— lupi rapaces fures ac latrones animarum c. Itaque levi momento Potentiores recte serio graviter cum salute plurimorum in Ecclesia Dei docentes profligunt suae fartnae homines in Cathedras collocant c. * Vides omnem Ecclesiasticum Zelum fervere sola pro dignitate tuenda Honoâ—…â—…um dâ—tur Sanctuati niâ—il â—â—t parum Absit inâ—… temporâ— non 〈◊〉 Bern. De onsâ—d lib. 4. â—p 2. * Indeede if to Prelats practises in this present age no mar voile Bernard De Considerat ad Eugenium lib. 4. cap. 2. Esay 22. 12 13. 14. * A dangâ—rous and false charge laid upon the King Pag. 11. 12. * A most pernicious practise * A most impious disgracefull speech to bring the people into a hard conceit of his Majestie who but a little before had signed the Petition of Right N. B. * A most audacious presumtuous speech of a Prelate setting his prowde foote upon the Kings Lawes as the Pope did once on the Emperours neck an Emblem of perpetuall servitude p. Dan. 3 6. * Homily of the Place and time of Prayer Part. 1. * See before the Declaration for dâ—ssolution of the last Parliament Basilicon Doron Booke 2 in his Works pag. 164. Printed 1616. * Bellarmine in his Sermons in many plates copiously declameth against such profanationsâ—as we have elsewhere expressed at large A pâ—… pâ—…nt well to be waâ—ghed by the wisest N. B. Hâ—…ly 3. against wilfull Rebellion Râ—x est 〈◊〉 stos uâ—…vs â—ue Tabulae Qui non veâ—at mori cum potest â—ubet Seneca * 1. Eliz 1. Anno 1636. Chap. 1. a 2. Point Exod 20. Math. 22. 38. Vse * As one sayd to a Minister in Suffolke for refusing to doe that which was not agreeable to Gods Commandment See before Causa 11. Qu. 3. Non semper malum est non obedire praecepto cum Dominus jubet ca quae sune conerarse Deo Tune ei obediendum non est Augustinus And Hieron in Epist. ad Ephes. Si Dominus ea jubet quae non sunt adversa Sanctis Scripturis subijciatur Domino servâ—â—s Si vero contraria pracipit magis obediat spiritus quam corporis Domino Et infra Si bonum est quod pracipit Imperator jubentis exequere voluntatem Sy malum responde Oportet Deo magis obedire quam hominibus Hoc ipsum de Servis apud Dominos de uxoribus apud viros de filijs apud Patres quod in illis tantum debeant Dominis Viris Parentibusque esse subjecti quae contra Dei mandata non sunt Ambros Iulianus Imperator quamvis esset Apostata habuit tamen sub se Christianos Milites quibus cum dicebat producite aciem cum defensione reipublicae obedicâ—ant ei cum autem diceret eis Producite arma in Christianes tunc cognoscibant Imperatorem Caeli Aug. ibid. Qui resistit potestati Dei ordinationi resistit Sed quod si illud jubeatur quod non debeas facere Hic sane contemne potestatem Ipsos humanarum legâ—m gradus adverte Si aliquid jusserit Curator faciendum est tamen si contra Proconsul jubeat non utique contemnis potestatem si eligis majori servire Nec his minor debet irasci si major praelatus est Rursus si ipse Consul aliquid jubeat aliud jubeat Imperator vel si aliud jubeat Imperator aliud Deus quid judicas Major Potestas Deus Da veniam O Imperator tu carcerem ille Gehennam minatur Hic jam tibi assumenda est fides tua tanquam Scutum in quo possis omnia ignâ—a â—acuâ—a inimici extinguere Et aliuâ— Pater Si quis alterius erreri consentit siat se cum illo simili modo culpabilem iudicandum Et Isidorus Si quis prohibet vobis quod à domino praeceptum est vel rursus imperat fieri quod Dominus prohibet execrabilis sit omnibus qui diligunt Deum Item is qui praeest se praeter voluntatem Dei