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cause_n	good_a	king_n	law_n	3,944	5	4.8021	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05611	The ansvver of Iohn Bastwick, Doctor of Phisicke, to the exceptions made against his Letany by a learned gentleman which is annexed to the Letany it selfe, as articles superadditionall against the prelats. In the vvhich there is, a full, demonstration and proof of the reall absence of Christ in the sacrament of the Lords Supper, with the vanity and impiety of the consecreation of temples churches and chapples, also the necessity of the perpetuall motion and circulation of worship if men be bound to bow the knees at the name of Iesus. This is to follow the Letany as a second part thereof.; Litany. Part 2	Bastwick, John, 1593-1654.	1637 (1637)	STC 1573; ESTC S104507	58,802	32

subiects to lay open the wickednes and vngratitude of such men by the most fittest termes they know how to expresse it Wee see the scripture is full of expressions of this kind malice and hatred to their persons being layd aside which I harbor not in my heart against them I thinke it me duty 18 set forth their malicious plots the best way I can for to such a hight is their malice come that speak them faire or speak then fowle nay let them but thinke you speake to them though you meddle not with them it shall ruine you Neither are they content with their owne power in destroying of poore men which no Court hath in a greater measure or euer had that I remember but they call for all aide still of the Nobility and of the Kings maiestie himself to help them in their dayly oppressings of poore men as if any of them resisted at any time their autority or as if they of themselues without any other help could not ruine all the honest men they brand with the name of Puritans in the Kingdome and trample vpon them at pleasure when the whol realme seeth and feeleth dayly their tyranny ouer their brethren which they groane most greiuously vnder and vnder the which thy haue no way to releiue themselues but by appealing to Caesar the Kings most excellent Maiesty which was all the refuge of poore Christians and all distressed subiects in all nations and ages yea vnder heathen Emperors and that now is all the hope of releife they at this day do enioy which if it fayle them they cannot expect from the Prelats any other but a life far worse then death for I haue credibly been informed that they dayly labour to incense his gracious Maiesty against such as complayne of their exorbitant domineering ouer them and would make the whole State beleeue that they are weary of their liues and the onely persecuted men that now liue though they liue in all honour and pompe and onely forsooth because there are some vnder others names and others without names set downe the greivances of Ministers people which maner of complayning I could wish were subscribed euer vnto with the hand of the authors for that I thinke more beseemeth men whatsoeuer the issue be for they must dye one day and to dye for the honour of God the King their Religion and country or to suffer any thing for either of them it was euer thought honourable and I call God to witnes the onely loue and honour of these hath made mee abandon all loue to my self and mine in comparison and made mee lye downe in dust and ashes whereas if I could haue temporised I might haue enioyed no small portion in things of this life But I say I would earnestly wish that the oppressed would shew his Maiesty indeed by name and by the effects that they groane under a mighty and vnsupportable bondage vnder the Prelats not knowing which way euer to haue releise but by his gracious assistance And truely if men would goe playnly simply to worke to justify vnto the Prelats faces the things they accuse them of as I euer will if it did themselues no good it would witnes to all posterity that there were some willing to abdicate all for the honour of God and the good of the Country and Religion And who knoweth but as Benedad said of the Kings of Israel and Iuda that they were mercyfull and therefore they might by humble entreaty find favour so our Christian Kings succeeding them and the best of them in faith and goodnes and being more mercifull who knowes I say but humble suitors may happily find favour at their princely hands at last and that they truely being informed of the calamities their poore subjects sinke vnder would send them speedy relief especially when they consider their owne place and the end of their being that King and Princes are appointed by God himself to be nursing fathers and nursing mothers of his people and therefore they haue their titles of gracious Princes and Sauiours of their people for Kings are Gods vicegerents to doe that which otherwise he might doe himself which is to releiue the oppressed and deliuer them from the mighty and help them against their enimies and were wont to sit in the gates to receiue their complaynts and this is the doctrine that God teachers Princes the practice of which in common wealths is far better then Machiauells and brings more security ever to their crownes and dignities And those that teach Kings and Princes contrary vnto that that God himself hath taught them are but sucking Polititians whatsoeuer the world esteemes of them and haue been euer fatall to all Empires as if you looke into histories you shall finde If God himself hath said that for oppressions and cruelties a land shall be made desolate and giues in charge to Kings and Princes for their owne preservation and the common good to remoue those that oppresse the people and cause them to sin if Machiauell and his disciples shall say the contrary that Kings must favour such as seeme to advance Princely dignity by what meanes soeuer it be and by so much the more that the commons complaines against them and that Kings are not tyed to any Lawes but by their absolute autority and prerogatiue may doe what they will I will affirme it vnto the death it is damnable doctrine and the teachers of it ought to be put out of office at least be they Bishops Preists or Deacons But concerning such men heare what the learnedst King that euer was King IAMES I meane said in his speech to the Lords and commons at whitehall March 21. 1609. who had more policy in the paring of his nayles then all the Grollish Polititians that are now extant in the whole body of them yet he said that those that perswade Kings to doe contrary vnto their lawes are vipers and pests both against them and the common-wealth And these are the words of a mighty learned and prudent King this doctrine I haue receiued from him And if it would please his Highnes our renowned King whom God long preserue well to consider what his father says his Majesty would better Perceiue the truth of 〈◊〉 his speech for in that he spake not onely like a King of wise dome but like an oracle frō heauen And indeed Monarchies haue euer been preferred before all populer gouernments because there is one euer ready to whom the subjects in all their pressures by the mighty may haue recourse and from whom releife and whom to appeale to So that they shall not need then allwayes to wayte for publick meetings for the redressing of greuances For this is a part of Kingly art to cure these diseases of state in time and obstare principiis miseriarum populi and the violation of their lawes for if the people be depriued of the benefit of the law and the appeale to the King that

THE ANSWER OF IOHN BASTWICK Doctor of Phisicke To the exceptions made against his Letany by A learned Gentleman WHICH IS Annexed to the Letany it selfe as Articles superadditionall against the PRELATS In the vvhich there is A full demonstration and proof of the Reall Absence of Christ in the Sacrament of the Lords Supper with the vanity and impiety of the Consecration of Temples Churches and Chapples ALSO The necessity of the perpetuall motion and circulation of worship if men be bound to bow the knees at the name of Jesus This is to follow the Letany as A second part thereof PRINTED In the yeare of Remembrance Anno 1637. THE SECOND PART OF THE LATENY OF IOHN BASTWICK Doctor of Phisick WORTHY SIR I Was sometime in a demurre whether I should answer any thing or no vnto the exceptions you made against my LETANY and had I not indeed heard from many that others also from your speeches conceiued something in it might well haue been omited who by that meanes began to haue a preiudicat opinion of my honest endeauours I should neuer haue vouchsafed to haue giuen a reason of my proceedings in that behalfe till I had been called in question But in regard of that I thought fit in the meane time in a few words to signifie vnto you that whatsoeuer you seeme to blame as either fauouring of rashnes or not so graue was of purpose put in by me and proceeded from no disguised distemper or vnadvisednes but from mature deliberation and very good reason And whatsoeuer you may thinke of it I hope among equall Iudges it can no wayes hurt the cause of any honest men nor procure trouble to me my onely ayme and end being the honour of God and the King and the generall good of this Kingdome Which I shall euer preferr before my owne life and well being Nay had I neuer so many liues I would willingly loose them all in the cause of either Neither do I suppose any wise men to be so shallow that if I should handle a good cause neuer so weakely or vnaduisedly that the truth it selfe should suffer for my deficiency or others fare the worse for my temerity God forbid that one mans fayling should any wayes proue fatall to all those that are innocent More charity I do conceiue yet dwels in the world then that the innocuous should suffer with the delinquent But now breifly to summe vp what you obiect against MY LETANY OBLIGATION and EPISTLE to the LADY You seemd to blame some three passages as not so graue but comicall others to hyperbolicall and sauouring of some virulency and in fine thinke that some others will be questionable as scandalous and somewhat dishonourable to the diuine Sacrament of Baptisme and the holy ordinance of Matrimony To all which I suppose among all rationall men I shall find no great difficulty to answer when I am called thereunto But in the meane time by way of preface I haue sent you the ensuing lines in the which I shall tell you and that vpon good grounds there is no iust cause why any should blame mee for mingling ioc●● serijs et seria iocis all scurrility and prophanesse being avoyded For there wants not presidents of this kind in sacred writ that in the most graue and waightiest matters it pleased the Prophets of old to vse ironicall speeches yea the holy Scriptures are full of them But not now to enumerat many let one at this time suffice to be specified Where the Prophet deridingly bids Bals Priests cry alowd for that their God might either be in a iourney or a sleep or talking with his freinds I pray was not this as deepe an Irony as any euer was and that in a serious businesse But to speak no more of that let vs looke into all the famous writers of all ages and you shall find that many of them haue vsed this method for the discouering and confuting of error and haue more confounded the aduersaries of the truth in a pleasant and merry way then with all the grauity they could euer vse I dare say the Papists themselues will tell you that ALAGVNDE that noble Gentleman did them more hurt with his Beehiue And two or three other such books mixing and contempering mirth with seriousnes thē the profoundest Doctor of that age with all the pouderosity of Arguments and solidest tractats Such delight change of writing brings that euen as the same meat dressed after a common maner is not so pleasing nor so delightfull to many that know the diuersity of tasts but cooked with some variety as some time with tart sometime with pleasant sauce doth conciliat an excellent appetit so the same truth diuersly set out and comming forth in a new fashion and something merrily makes more gazing after it then if it were in an ordinary graue matronly habit which vsually is not looked after Neither was it euer more seasonable then in this age where there is such plurality of mutations in all things Besides a Writer must looke at the condition of the people whose benefit he aymes at the variety of humors sexes and conditions and must so order things that they may please the most If grauity please not they may haue that which may make them merry If seriousnes on the other side sobriety be prized they may find no want of that neither there being both the one and the other so mingled together as they may take away nauciousnes and recreat the readers And this indeed is the best way of writing though nothing now a dayes can please all mens phantasies It was the counsell of the Fathers to write with diuersity of style in the same faith that the enimies of the Gospell and errors might the better be opposed and that the way of truth might the more easily be found out and falsity discouered an excellent meanes of which they conceiued to be the variety of styles and writing And so dayly experience teacheth vs. It is with many men in our dayes as it is with those that are stung with the Tarantula in Apulia who are cured by musick and that not with euery sort of musick but such onely as at that instant pleaseth their humour which the Musitian playes long many times before he can find out or light vpon and sometyme can neuer hit it so that many perish being sodainly stupisied and benummed with the poyson But if the fidler strike vpon that string that pleaseth their Phantasy then immediatly they dance and so continne till they fall downe out of wearinesse then keeping them very warme sweating them when they haue got new strength that they begin to stirr againe they likewise fall a playing the same lesson and they dance afresh and so by fits continue this exercise till they haue sweat-out all the malignancy and the venome and by this meanes and this onely they are cured Euen so I say in this age where there are so many stung with Popish

and buryall by the glorious resurrection and ascention and by the comming of the holy ghost FROM BISHOPS PREISTS AND DEACONS good Lord deliuer vs. VVe Sinners do beseech thee to heare vs good Lord. And so after my Letany I come to your other exceptions wherein you thinke they will argue mee of scandalizing them in saying they goe to their Venery in forma pauperis by which words I seeme to accuse the holy tribe of iucontinency and this you thinke they will make penall bnt for that to say nothing of my owne experience as I AM A PHYSITIAN nor of what I haue heard from the most famous of that profession of the incontinency of those followes who they haue had vnder their cure after their venery because I will not in any thing temerate our function nor be like those beastly Preists that in their displeasure against a man will reueale whatsoeuer was most secretly commetted vnto their trust in deepest familiarity and sweare to it also and make records of it to the vndoing of many a poore man and the violating of all the lawes and iura Ioues hospitalis to speake nothing now I say of my owne knowledg looke but a little into their bawdy Courts in all the diocesses through the Kingdome and there will scarce passe a Court day wherethere are not two or three Pre●●ts or more presented for incontinency and either for getting their owne mayds with child or their neighbours or it may be more profound vncleannes then they bring along with them their compurgators which doe that office vpon condition that they shall be compurgators for them an other time and so they are pronounced rectos in curia and freed from all crime and thus they harmonise together for the cloaking of one an others knauery Nor to say nothing of Chaplins in generall what base filthinesse they perpetrate euen in the familyes of illustrious men where they are entertayned and too much honoured sometime with their daughters or allyes sometime which their seruants or freinds of which the Kingdome cryes shame they professedly carrying kissing comfits in their pockets and blush not to publish their lesciuiousnes being at any time demanded what they smack I my self haue been an eare witnes of that good confession But not to speake of this neither nor of their codpisse Simony to vse their owne language and dialect nor of the suits that for their beastlinesse haue been cast on t of the HONORABLE COVRT OF STARCHAMBER But to come to the High Commission Court in the which if you please to be present you shall heare sometime foure or fiue in a terme of such base filthynesse OF THEIR PREISTS as no chast eares can heare them such things indeed as the apostle sayes expresly they are not to be named amongst Christians aud such as the very prophaue cry shame of and yet it is wonderfull to see with what grace and how distinctly and orderly the Registers will reade that good stuffe sometimes three or foure houres together and more and how diligently and attentiuely those reuerend fathers a whole after noone together will heare those BAWDY BVSINESSES when to be one houre in the pulpit to teach the people their duty towards God and their neighbour in half a yeare is a thing very tedious vnto them So that they cannot take it in ill part when their owne Courts do sufficiently proue their lewd behauiour which indeed now is well knowne through the Kingdome insomuch that though their incontinency with their debaushednes be proued neuer so manifestly they shall find compurgators and come well enough of except they be branded with Puritanisme also and that he preacheth diligently then perhaps he may lose his place for it But I say let his incontinency be neuer so euidently proued and that he is a breaker of all the lawes of God suspention is all that I euer heard was inflicted vpon such persons if they be conformable and if there be any other punishment against INCONTINENT PREISTS it is more then I know But this I haue often obserued that others that haue been proued men of an incontaminat life of holy conuersation diligent Preachers yet found fayling perhaps in some trifle of conformity they haue been depriued ipso facto of their ministry and of their liuely-hood and committed to prison without either mercy and compassion So much conscience is punished now a dayes and incontinency fauoured amongst our reuerend Fathers And therefore if they take pepper in the nose for saying they goe to their venery in forma pauperis let them do their worst for I will neuer feare to speake the truth Now whereas you suppose they will make it an hainous crime THAT I INVITE THE WHORE OF BABILON to my christning with the Prelats I do conceiue no such offence in that businesse For I hope all learned men and good Christians are well assured that Godfathers and Godmothers are not essentiall to baptisme and that many thousands were well christened in primitiue tymes and euery day are in many reformed Churches in our age without either Besides he that shall looke into the first originall cause of them will at this day see no need of them among vs at least very little For Baptisme succeding circumcision and as vnder the old law children were not to be circumcised whose Fathers and mothers were not within the Pale of the Church and within the Couenant So I say in the tyme of the new testament baptisme comming in place of circumcision none were thought fit in the first Christian churches being children to be receiued to that holy Sacrament of initiation but such as were the children of Christian parents for the promises were made and renewed to them and to their children Herevpon when children were to be baptised and to receiue the seale of the couenant Christians being but few in comparison of Iews and Gentiles and withall a persecuted generation of men and all forced to liue in obscurity and stragling one from an other and to haue their meetings very priuate especially in the great persecutions of the Church for the satisfaction of the whole congregation when they assembled together and when any INFANTS were there presented vnto them to be baptised there came in some two or three Christian neighbours to testify vnto the congregation that those children that were brought into the assembly were Christians children so that they might without any scruple admit them to the sacrament of Baptisme and this was all the end of witnesses in those times and all they did at the Font which any two either Iews or Pagan● might haue done as well as Christians for ought I know for the congregation desired but to know whether they were Christians children otherwise they admitted them not to baptisme Now a Iew or a Gentile that was their enemy would not haue their owne children incorporated among Christians but would make Christians goe among their owne fraternity therefore as I suppose their witnes would easily