pretend any calling jure Divino but what iâ— comprehended under the names of either Pastors or Teachers or tâ—aâ— they have any calling jure Divino but what is like expreâ—sed by the name Episcopi Phâ—lâ— 1. Act. 10. Tit. 1. and â—y the word Presbyteri 1. Tim. 5.17 Tit. 1. v. 5.7 And seeing our Saviour Matâ—h 20.25 26. Maâ—k 10.42 43â— Luk. 22.25 26. prâ—hibiteth to such all dominion oveâ— their Bâ—â—thren â—eâ—ing likewise 1 Pet. 5. the Apostle ordaineth Presbiters to â—eed their severall flocks non ut dâ—minantes â—leâ—is and 1 Tim. 5. Paâ—l â—â—acâ—eâ—h that mâ—â—t hâ—nour is due ijs Pâ—eâ—bitâ—ris qui laborant in veâ—bâ— doctrina the L Bishops as well English as Romish in so farre as they assume or claime all power of ordination excommunication and whose chiefe labours is not in the word and doctrine cannot lawfully pretend that authority in their calling jure divino for the words which they alledge super hanc petram c. Mat. 16. pasce oues meas v. 21. Et ne cui manus imponito citò 1 Tim. 5. constituas oppidatim presbyteris Tit. 1.5 Are no better warrant to prove the L. Bishops Monarchicall â—uthority in government of the Church or that Timothy or Titus alone â—ad power the one at Ephâ—sus and the other in Crete to ordaine Paâ—ors then the words 1 Tim. 4.7 which ordaine Timothy not to take â—eede to fables and to have faith a good conscience and the words which ordaine Titus to teach sounde doctrine can bee warrants to â—rove that in Ephesus and Creete none but Timothy and Titus were obâ—â—ged to neglect fables to keepe a good conscience and to teach sound â—octrine or that the words Quicquid ligaveritis Mat. 18. quorum miseritis peccata remittentur ijs Ioâ— 20. Attendite ad vos ipsos totum â—egem in quo vos spiritus ille sanctus constiuâ—t Episcopos Act. 20.28 were â—â—t spoken both to all Christs Apostles to all Pastors in the Church And I say farther that from the Apostles times in all ages Arch-B pag. 6. in all â—â—aces the Church of Christ was governed by Bishops And Lay-Elders â—â—ver heard of till Calvins new-fangled device at Geneva That there were Lord Bishops dominering over the Church in â—â—e Apostles time Observ. his Gr forbeareth to alleadge and cannot but acâ—â—owledge that in the Church assembly mentioned Act. 15.22 all deâ—â—ees were made of the Apostles Elders and whole Church without 〈◊〉 much as naming L Bishop which could not have beene omitted if â—hrists Church had beene then governed by them and Mat. 18.17 â—ur Saviour teaching how such as offend should be delt with ordaiâ—eth that the Church should be told of those that doe not mend upon â—rivate admonitioÌ„ it is evident that in those daies the Church of Christ was governed as Ierom some few ages after writeth communi presbiterorum consilio but whatsoever place Bishops had in Church-govermeÌ„t â—n the Apostles dayes and long after it appeareth they were not such as English Romish now are Basil. Mag. Moral 70. cap. 28. saith Non â—â—portet eum cui concreditum est praedicare Euangelium plus possidere quà m ea â—uae ad necessarium ipsius usum sufficiant Negociatorum clericum ex inopi diuitem ex ignobili gloriosum quasi quandam pestem fuge saith Ierome â—n his Epist. to Nepot And a Canon of the Counsâ—ll of Carthage where Augustine was present beareth Episcopus hespitiolum habeat aut domum Ecclesia prâ—pinquà m tenui supellectili instructam mensam victum pauperemâ— dâ—gnitatìs suae autoritatem fide viâ—ae meritis quâ—â—raâ— and Chrisostome upon Philip. 2. sâ—rm 9. writing of the lawfull maintenance of Pastors saith Dic quaeso sericis vestâ—â—ur Pastoâ— mul itudinem seqâ—entium comiâ—â—â—tium habens Circâ— forum â—rrogâ—â—ter incedu Equâ— vâ—hâ—â—u dâ—mosâ— AEâ—â—ficat habens ubi maneaâ— Sâ— ista facit eum quoque sacerdotio indigâ—um dico quamodo enim admonâ—bit ne superfluis istis â—acent qâ—â— seipsum â—â—monere nequâ— All good subjects acknowledge that his Majâ—sty may give â—o his â—ubjects of any condition great revenues raise ignoble and base persons to a ranke more eminent then the nobilityâ— trust them with the managing of the Patrimony of the Crowne rulâ— of the people and chiefe places in the Government and acknowledgâ— likewise that persons benefited by his Majesty with these advantageâ— may without reproach of presumption or of ostentation walâ— througâ— the streets on horse-backe or in their Câ—aches accompanied with many followers and waiting men but Churchmens accepting or attaining these advantages doth not give them prerogâ— or power jure Divino either â—o domineere over such as have aâ— office in the Church designed by the name of Pastor as is said or to call the discipline and government used in the Apostles time communi Presbiterorum consilu and continued after them untill ambition avarice craft and corruption of Church-men wrought out of the weaknesse and ignorance of some Princes and people those grounds which have bred Bishops Calvins new-fangled device at Geneva for in the Church of the Apostlâ—s time either there were Elders which did not preach and were not obliged to labour in the word and doctrine or the distinction of Eâ—ders mâ—ntioned 1 Tim. 5.17 â—s imperâ—inent But if his Majesty and his high Câ—urt of Parliament should be pleased to reduce Episcopacy in the point of revenues mansions followers ranke and power in the temporall government to the rule of the foresaid counsell of Carthage and condition which Ierome and Chrysostome in the places quoted and others also shew that they ought to conforme themselves unto it is possible and probable too that they would forbeare either to pretend authority above their brethren jure Divino or to command in divine worship the neâ—essary doing of that which themselves esteeme indifferent the refusers thereof thinke unlawful especially seing it appeareth Rom. 14. that it was not of old unlawful for Christians to doubt of the lawfulnes of the practice of some things which are in their own nature indifferent nor to forbeare the practise of that which they doubted the lawfulnesse of With all it is to be wondred that his Gr who both hath read and cannot but know that others have read Ecclesiasticall writers also is not ashamed to say that Bishops from the Apostles times have ever governed the Church of Christ in all places and in all ages for either Bishops power and rule hath had a beginning in Churches which were planted in divers places and many yeares after the Apostles time or else S. Ierome writeth both falsely and foolishly where he saith that when factions began in the Church â—o prevent schisme it was decreed through the whole world that one elected from the Presbyteries in severall places and countries should be set above the rest to whom the care of the Church should appertaine but as Musculus loc
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
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
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
Observ. Chat eschaâ—dè eraignâ— l'eau â—roide Men that had heard of the prâ—hibition of Sermons upon the wednesday in time of solemne fast anâ— had seene many other simptomes of dislike of them and inclination 〈◊〉 place all exercise of Religion in the Ceremonies and Letany mighâ— very probably feare and thiâ—ke there was some intention to suppressâ— wednesday Lectures Many wise men have shewed feare of thingâ— which have never come to passe and many have beene mistaken iâ— their juâ—gements of mens intentions when they measured them bâ— tâ—e successe of their actions Great mens intentions are not allwaye obvious to the understanding of men that live in a condition beneatâ— them nor allwâ—yes Privâ—ledged with succesâ—e or with prerog 〈◊〉 chardge a crime upâ—n such as mistake them or understand them noâ— and the argument is not good VVednesday Lectures are not supâ—presâ—ed Eâ—go his Grace had no intention to suppresse them Arch. B. ibid. Aâ—d â—he Arch. B. and Bâ—shâ—ps to whome the ordering of the bookâ— iâ— commited have powâ—r under the Kiâ—g â—o put in or leave out whatsoever they thinke fiâ—t for the present occasion as their Pâ—edicâ—ssâ—â—â— have ever done before â—hem Observ. This generall implicite power is not sufâ—icient for affirming truelâ— thaâ— they have the Kings command or warrant for every thing thâ—â— put in â—r leave out no more then the generall power which tâ—â— Chancellor Secretary and other Oâ—ficers have from the King is suffiâ—cient fur alleadging the Kings command and warrant for every act they doe in their severall stations they cannot change any thing once axcepted out of their Oâ—fices without a new speciall vvarrant Arch. B. Pag. 21. Provided that nothing be in contrary to the Doctrine or Discipline of the Church of England Observ. Quaeritur whether the Doctrine and Discipline of our Church be that which Bishops invent prescribe or purchase colour of his Majesties auâ—hority for commanding off Or that which by other Reformed Churches is held to bee of divine institution Arch. B. ibid. And it is not the custome of the Church nor fitt in it selfe to pray for seasonable weather when wee have it But when we wanâ— it Why not as well as it is the custome of the Church Obserâ—â— and fitt in it selfe â—o pray for grace wisedome and understanding of the Lords of counâ—ell that want none of these and for illuminating Bishops with true â—nowledge and understanding of the word which they have want â—ot Thirdly 't is most inconsequent to say Arch. Bâ— pag. 22. that the Leaving that Prayer â—ut of the booke of devotions caused the Shipwrackes and the Tempest â—hich followed In the newes from Ipswitch it is not saide Observâ— that the leaving out that â—â—ayer caused the shipwracks and tempests but was one cause that is 〈◊〉 farre as men may judge one of the occasions thereof and to this â—â—ce a man may speake without exceeding the limits of Christian reâ—â—rence duety and humility in speaking of actions and accidents â—â—ereof no other cause can be affirmed literally but the will of alâ—â—ghty God and the saying that the leaving out of that prayer is â—â—e of the causes of the shipwracks is as justifiable a way of speech 〈◊〉 the saying of a man sick of the ague that his sinnes are the causes â—â—reof I humble desire your Lordships to weigh well the Consequence of â— great and dangerous Innovation Arch. B. pag. 23. The Prayer for faire weather 〈◊〉 left out of the Book for the Fast Therefore the Prelates intend to â—â—ng in Popery â—here is not so much as one line in those newes excepted against â—â—is Gr. Obserâ—â— inferring either upon this or any other of the innovations â—â—â—tioned in it a conclusion of the Prelates intention to bring in â—â—ery yet upon the whole conjunctio an appearance of such intenâ—â— may be in reason as well affirmed as feared August Tom. 10. â—â—mil 42. saith de minutis guttis implentuâ— flumina per minutas rimulaâ—â—â—â—at aqua impletur sentina mergitur navâ— Small drops make floods thâ—ough small rifts the water loaketh in filleth the deck and sinketh 〈◊〉 ship To this I answer First As before Arch. Bâ— ibid It was lawfull for us to alter what we thought fit And Secondly since that Collect made mention of Preaching 〈◊〉 Act of State forbad Sermons on the Fast dayes in infected plaâ—â—â— wee thought it fit in pursuance of that Order to leave out 〈◊〉 Collect. For reply may bee repeated the answer to the 3 Seâ—â— withalâ— act of State forbidding Sermons is not a sufficient warrant for leavâ—â—â— out of a prayer in use to be read a collect because it mention preâ—â—â—â—ing Arch. B. pag. 24. For the branch in the other which is the first Collâ—ct Though 〈◊〉 did deliver our forefathers out of Romish superstition yet God be 〈◊〉 sed for it we were never in Observ. Though it were absolutely true as it is not that none of the â—â—â—rers of these prayers which are usually read were â—ver in Romisâ— perstition as his Graces Speech here implyeth yet could not tâ—â—â— a sufficient reason for leaving out the collect here mentioned beâ—â— in the deliverance of our forefathers out of the said superstition◠〈◊〉 did deliver us Withall by the same reason his Gr. might cause 〈◊〉 beare the thanksgiving and prayers appointed to be used for delâ—â—â—â—rance from the Powderplott A reverend remembring and thanâ—â—â—â—â—ving in our prayers to God for delivering our forefâ—thers out of â—â—â—mish Superstition is a point more materiall in Gods worship theâ—â—ther an aeriall Crosse a Surplice or bowing at the nâ—me of Iesus 〈◊〉 as there is not so much reason for leaving out tâ—aâ— branch of 〈◊〉 Collect as there is for refusing a necâ—ssity of the aeriall Crosse Surâ—â—â— and ducking to an Altar or at the sound of the word Iesus by suâ—â— esteeme the doing thereof scandalous superstitious or otherwise 〈◊〉 lawfull and seeiâ—g there are many of the â—ormalists or good Coâ—â—â—mists who by the doctrine practise the Ceremonies approved 〈◊〉 urgâ—d by most Prelates are led the bâ—â—ad way to the avowed prâ—â—â—â—sion and beleefe of Popery that clause which implyeth a prayer foâ—â—â—â—liverâ—nce from Romish Superstition is not unfittingly expressed as 〈◊〉 Gr alleadgeth in the said Collâ—ct the words left out being these 〈◊〉 hast delivered uâ— from Superstition and Idolatry wherein wee were â—â—â—ly drowned and hast brought us into the most cleare and comfortable 〈◊〉 of thy blessed word by the which we are taught how to serve and 〈◊〉 â—hee and how to live orderly with our neighbours in trueth and verity Arch-B ibid. Because in this Age and Kingdome there is little opinion 〈◊〉 meriting by fasting Observ. Papists in this age and Kingdome have still an opinion of meriâ—â— by fasting and the enjoyning of a fast in Lent and other seâ—t tiâ—â—â—sed by the Roman Church maketh the lukewarme Conformists apâ—â—â—â—ertaine the same opinion and
is it a notorious trueth that for respect to 〈◊〉 said act a prayer was conceived An 1605. in the words which 〈◊〉 been in vse to be read every 5. Novemb since that yeare albeit the making of the foresaid act the contriving of the foresaid pray was left to the Church yet doth it not thence follow that a change the words of the prayer then contrived and so long in use is no alâ—â—â—ration Arch. B. ibid. The Aleration first mentioned that is The Sect or that Sect them Oâ—serv is of so small consâ—quence as 't is not worth the speâ—king of There seemeth to be so little difference betweene the sence of â—â— words changed and of those that are putt in the place as 〈◊〉 would thinke that it were against discretion either to charge the chaâ—â—ger with the reproach of innovation or to imagine that any manâ—â—â—ven of ordinary sufficiency can bee moved with such reproach upâ—â— grounds apparantly so weake yet when men consider that it is â—â—â—likely that so wise a man as his Gr would have directed a changes â— prayer used in the Church above 32 yeares but upon solide reasons â—â—ther of state or Religion because such a change seemeth an impliâ—ite accusation of either error or ignorance in the contrivers and uâ—â—rs thereof or of neglect of duty or want of understanding in those â—ishops that have suffered the same so long it is probable that Mr. Burton not being able to conceive any reason of State or Religion â—hich his Gr could pretend for it or any honour or benefitt to the â—ing or publike which are the ende of all state actions by the saide â—ange hath judged that because the tropicall expression of the words â—â—â—ng used did clearely point at the Romane Church Doctrine and 〈◊〉 literal sence of the words as his Gr hath caused them to be disposed the change doe not pinch any people that is knowne he hath orâ—â—ined all the words to be insert which are expedient for expressing 〈◊〉 literall sence as more tender and lesse pinching the Romane â—â—urch I did not move the King directly or indirectly Arch. â— pag. 34 to make 〈◊〉 changè In all the actions of Ministers which are Formalists and good Conâ—â—â—mists Observ. done for edification and feeding of any people or person â—â—th food approved by his Gr within that which he calleth his Dioâ—â—â—se and Province are and must be esteemed his Graces actions if â—â—eir power for doing thereof be derived from his Gr and that the â—â—ole Church power in every Diocesse is inhaerent in the Bishopp â—â—â—reof as the Formalists reach soe whasoever any Prelate or person â—â—ggesteth to his Majesty and breedeth in his royall minde a beleefe 〈◊〉 a perswasion off by vertue of the respect they have with his Highâ—â—â—s through his Graces recommendation and character made by him 〈◊〉 his Majesty of them tending to purposes which his Gr doth not â—allow ex post facto And whereof he may challenge the thankes and gâ—ory as his duâ—â— are such as his Gr well knoweth ought to be esteemed his Graces actions and that he can no more safely give his oath that he is not the mover off then he will acknowledge upon oath no man hath authority or power to make one man a lawfull Pastor of many severall Churches And that both these are true Arch. â— pag 35. I here againe freely offer my selfe to â—y Oath Observ. Howsoever his â—r here offereth his oath that the King commâ—â—ded the chaâ—ge without being therein moved by him and that he had his Majesties hand to the booke for warrant of the saide alterationâ— before he made them and setteth downe three reasons for which thâ— King as he saith commanded at least might command the samâ— yâ—â— to all men of sence it seemeth more likely that his Gr who is an uâ—â—derstanding Courtiâ—r offereth here his oath by way of complemenâ— knowing that no man would putt him to it then that his Majesty 〈◊〉 the saide reasons was induced to command and to give warrant 〈◊〉 the saide alterrtions without being by his Gr or some of his coate râ—â—quired and perswaded thereto and that not onely because it is nâ—â— likely that his Majesty who is not by his Royall Office aâ—d calliâ—â— necessarily conversant in the study of divinity would upon his pâ—â—â—vate thought make any alteration in a prayer so long used esteemâ— sufficiently considerate and expedient both in matter and forme 〈◊〉 because likewise neither the forbearance made in Queene Elizabâ—â—â— time to pray for deliverance from the tyranny of the Bish of Româ— after the state was clearely delyvered and in posture to owe and giâ—â— thankes for delivery from the same nor his instance of four sorts 〈◊〉 Religion in the world nor K. Iames assertion that no Papist in his Dâ—â—minions was put to death for Popery either during his raigne â— Queene Eliz can be as his Gr alleadgeth reasons able to induce â—â—â—ther a Prince of his Majesties wisedome and goodnesse or any ratiâ—â—nall man to condemne the woâ—ds which call the Popish Clergy Babâ—â—lonish their religion rebellion in the sence that the prayer is befoâ—â— it was changed calâ—ed them withall if the words before and afâ—â—â— the change have one meaning the change was neeedlesse and if thâ— words changed have another sence then the former either they or 〈◊〉 former must be thought impertinent if not pernicious and either 〈◊〉 Gr or his predecessors in Office impertinent in the exercise of it Arâ—h B. pag. 40. Therefore by that and such like Innovationâ— the Prelates intend◠〈◊〉 bring in Popery It is very true that from the leaving out a prayer for the naui 〈◊〉 from any one such like innovation as hath beene saide there cannoâ— be any conclusion inferred demonstrating that Prelates intend 〈◊〉 bring in Popery Neither is it compatible with Episcop wisedoâ—â— with the respect they pretend due unto them to doe actions whereâ—â— any man may bee able perfectly to know discover their intenâ—â—â—ns when they either dare not or thinke not fitt to avow them â—â—e Bishop of S. Andrewes in a booke entituled Confutatio libelli de â—â—imine Eccleâ—iae Scoticanae writeth that Episc jurisdiction which by â—â—s of Church aâ—semblies ratified in many Parliam hath beene conâ—â—mned as humanum commentum and Antichristian was brought inâ—â— that Church â—on confestim sed pedetentim per interâ—alla ne res agi â—â—eretur And albeit it may be now safely affirmed that those Ministers â—â—t advised the King to make constant moderatoâ—s in their Church â—â—emblies and to offer to the Church jus suffragij in comiâ—ijs by some 〈◊〉 the Ministery which the Church should have a power to choose â—â—ore every Parliam have since they obtained these prerogatives â—â—ought back into that Church both that office and divers Ceremoâ—â—â—s rejected at the reformation and abjured by the accepâ—ers of them â—â—well as by all other Officers and members of the Church in
〈◊〉 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