and such as you the Innovators and Novatians of the present times complaine of other men for that very fault of which your selves are onely guilty Quis tulerit Gracchos But to goe with you point per point what Innovations have you to complaine of in point of doctrine Marry say you There was an order procured from King Iames of famous memory to the Universities that young Students should not reade our moderne learned writers as Calvin Beza and others of the reformed Churches but the Fathers and School-men p. 111. Quid hoc ad Ithycli boves What have the Bishops now alive to do with any act of King James his time or how can this direction of that learned Prince bee brought within the compasse of Innovations in point of doctrine Directions to young Students how to order and dispose their studies are no points of doctrine nor doe I finde it in the Articles of the Church of England that Calvin or Beza are 〈◊〉 bee preferred before Saint Austin or Aquinas But doe you know the reason of the said direction or if you do not will you learne Then I will tell you There was one Knight a young Divine that preached about that time at Saint Peters in Oxford and in his Sermon fell upon a dangerous point though such perhaps as you like well of viz. that the inferiour Magistrate had a lawfull power to order and correct the King if he did amisse using this speech of Trajans unto the Captaine of his Guard Accipe hunc gladium quem pro me si bene imperavero distringes sin minus contra me For this being called in question both in the University and before the King he layed the fault of all upon some late Divines of forraigne Churches who had misguided him in that point especially on Paraeus who in his Comment on the Romans had so stated it and in the which he found that saying of the Emperour Trajan On this confession Paraeus Comment on that Epistle was publickly and solemnly burnt at Oxford Cambridge and Saint Pauls Crosse London And shortly after came out that order of King James prohibiting young ungrounded Students to beginne their studies in Divinity with such books as those in whom there were such dangerous positions tending so manifestly to Anarchy and disobedience but that they should beginne with the holy Scriptures so descendendo to the Fathers and the School men and by degrees to those Divines you so much magnifie Whâ—â— hurt in this good sir but that it seemes you are possessed with your old feare that by this means the Kings may come to have an unlimited power and absolute obedience will be pressed more throughly on the subjects conscience Besides you cannot but well know that generally those divines of forraigne Churches are contrary in the point of discipline unto the Hierarchy and rites of the Church of England which some implicitely and some explicitely have opposed and quarrelled Which as it is the onely reason why you would have them studied in the first place that so young students might be seasoned with your Puritan principles so might it be another motive why by the Kings direction they should come in last that Students finding in the Fathers Councels and Ecclesiasticall historians what was the true and ancient kinde of governement in the Church of Christ might judge the better of the modernes when they came to reade them Nor was this any new direction neither it being ordered by the Canons of the yeere 1571. Cap. de Concionatoribus that nothing should bee preached unto the people but what was consonant unto the doctrine of the old and new Testament quodque ex illa ipsâ doctrina Catholici Patres veteres Episcopi collegerint and had beene thence collected by the Orthodox Fathers and ancient Bishops As for your dealing with the Fathers of whom you say as Virgil said of Ennius that they which reade them must margaritas e Coeno legere gather pearles out of the mud p. 112. that's but a tast of your good manners Nor would you slight them so I take it but that the most of them were Bishops But whatsoever you thinke of them a wiser man then you hath told us qui omnem Patribus adimit authoritatem nullam relinquet sibi Your second Innovation in point of doctrine is so like the first that one would sweare they were of one mans observation and that is the procuring of another order in King James his naâ—â— inhibiting young Ministers to preach of the doctrines of election and reprobation and that none but Bishops and Deanes should handle those points Good Sir what hurt in this Are those deepe mysteries of Gods secret Counsailes fit argument for young unexperienced Preachers wherein calores juveniles excercere to trie their manhood and give the first assay of their abilities or call you this an Innovacion in point of doctrine when as for ought you have to say the doctrine in those points continued as before it did onely the handling of the same was limited and restrained to graver heads The like complaint you make of his Majesties Declaration before the Articles by meanes whereof you say the doctrins of the Gospell must bee for ever husht and laied asleepe p. 114. what Sir are all the doctrines of the Gospel husht and laied asleepe because you are inhibited to preach of predestination and that not absolutely neither but that you may not wrest the Article in that point as you were accustomed This was the Devills plea to Eve and from him you learnt it that God had said to our first father hee should not eate of every or any tree in the Garden of Eden whereas he was restrained onely from the tree of knowledge of good and evill But hereof wee have spoke alreadie and referre you thither Hitherto also you reduce the publishing of certaine bookes most of the which were either answer'd or called in and therefore you have little reason to except against them My Lord of Chichesters appeale was as you say called 〈◊〉 by our gracious Soveraigne and had not other men free leave to print and publish a discourse in answere to it The Historicall narration you disliked and that was called in too to please you If Doctor Jacksons bookes were as you falsly tell us to maintaine Arminianisme I doubt not but you have in keeping a booke invisible to any but to such as you said to bee writ by Doctor Twisse as much against his person as against his argument For Doctor Cosens Private Devotions that still lieth heavy on your komacke as not yet digested though both your selfe and your learned Counsell disgorged your selves upon him in a furious manner Brownes prayer before his Sermon if you are agrieved at you may finde the verie clause verbatim in King Edwards first liturgie Anno 1549. which in that verie act of Parliament wherein the second was confirmed is said to bee a very Godly order agreeable to the word of God and the Primitive Church As for Franciscus a S. clara being the book is
it then by a difficulty of obtaining Prohibitions from the Common Law And it is never more likely to be effected then when your selfe sit chiefe in your longed for Consistory with your Lay-elders round about you Then Kings and Queenes and whatsoever is called God must cast themselves before your foote-stoole as you your selves have told us in your publicke writings And as for businesse the Lawyers howsoever you count them now will have too little to maintaine them For this is reckoned by your Brethren amongst the excellencies of your discipline both for the wealth of the Realme and quiet of the subjects that thy Church is to censure those who are apparentle troublesome and contentious and without reasonable cause which you meane to judge of upon a meere will and stomacke doe vex and molest their brother and trouble the Country Where will your Civill government be then and who shall send out Prohibitions when that comes to passe CHAP. VII The foure last Innovations charged upon the Bishops examined severally and confuted The Alterations said to be in the Common Prayer-book Father of thine Elect and of their seede left out and why Of bowing in the name of Iesus The alterations said to be in the booke of Prayer for the fifth of November Prayers intended first against Recusants aswell appliable to the Puritans as some Lawes and Statutes The religion of and in the Church of Rome whether it may be said to be Rebellion and how the Prelates are chalenged in that respect The Arguments produced by H. B. to prove that the Religion of the Ch. of Rome is rebellion are either false or may be turned upon himselfe Of alterations in the Fast-booke The Letany of K. Edward altered because it gave offense and scandall to those which were affected to the Ch. of Rome Some prayers omitted in the Fast-booke and the reason why The Lady Eliz and her Children why left out in the present Collect. IN nova fert animus Your minde is still upon your Metamorphosis more changes yet and the next head of changes is altering the formēs of prayer particularly the booke of Common prayer that for the fifth of November and lastly that for the fast set forth by his Majesties appointment An. 1636. And first you say in the Communion booke set forth by Parliament and commanded to be read without any alteration and none other they have altered sundrie things p. 130. Ho there Who told you that the Common-prayer-booke was set forth by Parliament Thinke you the Knights and Burgesses of the house of Commons were busied in those times in making or in mending Prayer-bookes The Statute 2. 3. Edw. 6. c. 1. will tell you that the Common prayer booke was set forth in that very word by the Archbp. of Cant. and certaine of the most learned and discreete Bishops and other learned men of this Realme and being so set forth was by authority of Parliament confirmed and ratified as it related to the Subject Which course was after taken in the review of the said booke both in the fift and sixt of King Edward the sixt and in the first of Queene Elizabeth Being set forth then by the Clergie it was as you informe us commanded to be read without any alteration that was indeed done by authority of Parliament Doe you observe that ordinance do not you alter it and chop and change it every day at lest if you vouchsafe to reade it as perhaps you doe not And if it must be read without any alteration and none other why doe you quarrell at the reading of the second Service at the Communion Table before and after Sermon being there so ordered or use another forme of prayer then is there appointed Remember what you tell us here for you and I must talke about it in the next generall change Meane time what are the sundry things which you say are altered in the booke set forth by Parliament You tell us but of two and you talke of sundry How shall I credit you hereafter if you palter thus in the beginning But for those two what are they I beseech you Marry you say that in the Collect for the Queene and the Royall Progenie they have put out Father of thine elect and of their seede as it were excluding the King Queene and Seede Royall out of the number of Gods elect p. 130. This you have told us of in your Epistle to the King and in your Apologie and the Newes from Ipswich The Queene is more beholding to you then I thought shee had beene you take such speciall care for her Election But Sir a word before we part Who told you that this Collect was set forth with the booke allowed by Parliament I trow King Edward the sixt and Queene Elizabeth had no royall progenie so that this Collect could not bee then in Esse when the booke was made The first time it was made and used was at the happie entrance of King Iames on this Realme of England neither set forth nor ratified by any Parliament that hath beene since Now King Iames had at his first comming hither a royall seede but when his Majestie the King came unto the crowne he was then unmarried and after he was married had not children presently you know well enough Would you have had the collect passe as it did before Father of thine elect and of their seed when as the king whom you must needs meane by Elect in that place and prayer had no seede at all I hope you see your folly now your most zealous folly which made you in the Newes from Ipswich on the recitall of this supposed alteration to crye out O intollerable impietie affront and horred treason Most bravely clamoured The other alteration which you charge them with is that in all the common prayer bookes printed since the yeare 1619. in the Epistle for the Sunday before Easter they have turned in the Name of Iesus to at the name of Iesus to countenance as you say their forced bowing to the name of Iesus you are still for to it Such change there is indeede but yet no alteration from the booke or text The Bishops Bible as they call it out of the which the Epistles and Gospells were first taken readeth at the name and so doth Bishop Iewell too citing this very text in the place and passage noted to you in the last Chapter And if you looke into the Bible of the last translation you finde that it is therein also at the name of Iesus so that you have no reason to repine at this which is a restitution onely of the proper reading and no change at all The second booke which they have altered as you say is that appointed to bee read on the fifth day of November published by authority of Parliament p. 131. set forth by act of Parliament p. 41. in the Margent ordered by Parliament in the second p. of your apologie ordered set forth and published
Pastimes are prohibited upon that day and therefore dauncing leaping and the rest which the Book alowes of p. 57. For this you are beholding to your learned Counsell the first that ever so interpreted that Statute and thereby set the Statute and the Declaration at an endlesse odds But herein you goe farre beyond him for he only quarrelled with the living who had power to right themselves You lay a scandal on the dead who are now laid to sleepe in the bed of peace and tell us of that Prince of blessed memory King James that the said Booke for Sports was procured compiled and published in the time of his progresse into Scotland when he was more then ordinarily merrily disposed p. 58. When he was more then ordinarily merrily disposed Good Sir your meaning Dare you conceive a base and disloyall thought and not speake it out for all that Parrhesia which you so commend against Kings and Princes p. 26. Leave you so faire a face with so foule a scarre and make that peereles Prince whom you and yours did blast with daily Libells when he was alive the object of your Puritanicall I and uncharitable scoffes now he is deceased Unworthy wretch whose greatest and most pure devotions had never so much heaven in it as his greatest mirth I could pursue you further were you worth my labor or rather if to Apologize for so great a Prince non esset injuria virtutum as he in Tacitus were not too great an injurie to his eminent virtues and therfore I shall leave your disloyal speeches of the King deceased to take a further view of those disloyall passages which doe so neerely concerne the King our now Royall Soveraigne For lest the people should continue in their duty to him being the thing you feare above all things else you labour what you can to take them off at lest to terrify his Majesty with a feare to lose them For you assure us on your word because you would have it so p. 64. that pressing of that Declaration with such cursed rigour as you call it both without and against all Law and all example and that also in the Kings name is very dangerous to breed in peoples mindes as not being well acquainted with His Majesties either dispositions or protestations still you bring in that I know not what strange scruples or feares causing them to stagger in their good opinion of his Majestie And in the Apologie giving distast to cal your Majesties loyall subject who hereupon grow jealous of some dangerous plot p. 6. You would faine have it so else you would not say it Quod minus miseri volunt hoc facile credunt But hereof and how you encourage men to stand it out wee have more to come A man would think that you had said enough against your Soveraigne charging him with so frequent violating of his protestations and taxing in such impudent manner his Declaration about sports as tending mainly to the dishonour of God the prophanation of the Sabbath the annihilation of the fourth Commandement and the alteration of the doctrine of the Church of England Yet that which followes next is of farre worse nature no lesse a crime then pulling down of preaching and setting up Idolatry pretty Peccadillo's For Preaching first it pleased his sacred Majestie out of a tender care of his peoples safety to ordaine a fast by his Royall Proclamation to provide that in infected parishes there should be no Sermon the better to avoid the further spreading of the Sicknesse which in a generall confluxe of people as in some Churches to some Preachers might bee soone occasioned This his most royall care you except against as an Innovation contrary to his Majesties publick Declarations p. 146. and in the Newes from Ipswich you tell us also that it is a meanes to inhibit preaching and consequently to bring Gods wrath upon us to the uttermost p. 147. You call it scornfully a mock-fast p. 148. a mock-fast and a dumb-fast distastfull to all sorts of people in the Ipswich newes and in plaine language tell the King that this restraint with other innovations which you have charged upon the Prelates do fill the peoples minds with jealousies and fears of an universal alteration of religion p. 147. What peoples minds are filled so I beseech you sir but those whom you and such as you have so possessed I trow you have not had the people to confession lately that you should know their minds and feares so well as you seeme to do But know or not know that 's no matter the King is bound to take it upon your word especially considering that the restraint of preaching in dangerous and infected places and on the day of fast when men come empty to the Church and so are farre more apt to take infection then at other times is such an Innovation as certainly the like was never heard of in the holy Scripture or any of the former ages and withall so directly contrary unto his Majesties solemne Protestations made unto his people Here 's a great cry indeed but a little wooll For how may wee be sure that the holy Scripture and all former ages have prescribed preaching as a necessary part of a publike fast yea as the very life and soule of a fast as you please to phrase it both in your Pulpit Pasquill p. 144. and the newes from Ipswich That so it was in holy Scripture you cite good store as viz. 2 Chron. 6.28.29.30 Chap. 7.17.14 Numb 25.6 to 10. Ioel. 1. 2. Zeph. 2.1.2.3 all in the margin of the Newes book Of all which texts if there be one that speakes of preaching let the indifferent Reader judge The Scripture being silent in it how shall we know it was the custome in all former ages For that you tell us in the same margine of the Newes book that so it was 1. Iacobi Caroli Most fairly proved I never knew till now but that the world was older then I see it is Men talk of certain thousands that the world hath lasted but we must come to you for a new Chronologie The world my masters and all former ages which comes both to one contain but 34 yeares full not a minute more An excellent Antiquarie No marvell if his Majesty be taxed with innovations changing as he hath done the doctrine of the Sabbath first set on foor Anno 1596 and the right way of celebrating a publike fast for which you have no precedent before the yeare 1603. Nor can I blame the people if they feare an alteration of religion when once they see such dreadfull Innovations break in upon them and all his Majesties solemne protestations so soon forgotten neglected Yet let me tell you sir that fast and pray was the old rule which both Scriptures and the Church have commended to us as in the texts by you remembred and that delivered by Saint Paul 1. Cor. 7.5 Oratio jejunium sanctificat jejunium orationem
might not be there being prayers enough without it because in the whole Tenor of it it soundeth rather like a complaint or a narration then a prayer Two other prayers you finde omitted the one for the Navie and the other for seasonable weather as if a forme of prayer fitted for a particular time and purpose must be still observed when there is no such cause to use it as at first to make it The Navie then went out against a great and puissant Monarch to set upon him on his owne coasts many leagues from home the honour and the fortune of the kingdome being layed at stake Now it keepes onely on our owne coasts without an enemie to bid battaile or to cope withall and rather is set forth to prevent a danger then to remove it being come The cases being different must we needes use the Prayers which were then set forth What thinke you of this clause Lord turne our enemies sword into their owne bosome Would that be proper at this time when as his Majestie is at peace with all his neighbours Had you not longed to picke a quarrell I finde not any thing in this that might provoke you nor could you possibly have pitched on any thing that had lesse become you For are not you the man that spake so much against long prayers as wee shall see anon in your next generall head of Innovations because thereby the preacher is inforced to cut short his sermon and doe you here complaine that the Prayers are shortned that so you may have libertie to preach the longer I see it were a very difficult thing to please you should a man endeavour it That which comes next is that the Prayer for the Lady Elizabeth and her Children is left out in the present fast-booke which were expressed in the former p. 143 and that as the Newes-booke saith while they are now royally entertained at Court My Lord the Prince Elector cannot but take this very ill that you should make his royall entertainement here a maske to cover your seditious and malevolent projects For you know well enough that not alone in this new fast-booke set forth since his arrivall here but long before his comming hither that excellent Lady and her children had not by name beene specified in the Common prayer booke Why did you not dislike that omission there as well as leaving out the Father of thine Elect Or will you have a reason for it why it was layed aside in both if you will promise to be satisfied by reason I will give you one and such a one as may suffice any one but you In the first fast-booke his Majesty our Soveraigne Lord had not any children to be remembred in our prayers and the remainder of the royall seede was in that most illustrious Lady and her Princely issue That case now is altered His Majesty Gods name be praised hath many children as well male as female none of the which are specified by name particularly but the Prince alone the rest together with the Lady Elizabeth and her Princely issue being all comprehended in the name of the Royall Progene The Lady Elizabeth and her children finding no more neglect in this then the Kings owne most Royall issue will give you little thankes for so vaine a cavill More anger yet You charge the Bishops next that they cry up with fasting and downe with preaching For crying up fasting you produce this instance that in the order for the East these words are left out of the new booke viz. To avoide 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 〈…〉 c. p. 142. Hereupon you conclude tha◠〈…〉 esteeme fasting a meritorious worke and acceptable unto God without due regard of the end Ibid. I have had patience all this while But patientia â—â—sa I must now tell you in plaine termes in all my life and I have seene the world a little I never met with such an impostor For good Sir take the passage as it lyeth together and how can you have conscience so to delude your audience whose soules you say you tender as you doe your owne The Order then is this Num. 6. Admonition is here lastly to be given that on the fasting day there be but one Sermon at morning Prayer and the same not above an houre long and but one at evening Prayer of the same length to avoid the inconvenience that may grow by the abuse of Fasting some esteeming it a meritorious worke others a good worke and of it selfe acceptable to God without due regard of the end others presuming factiously to enter into publicke fasts without the consent of authority and others keeping the people together with over much wearinesse and tediousnesse a whole day together which in this time of contagion is very dangerous in so thicke and close assemblies of the multitudes This is the place at large so pricked and commade as I finde it in the said old booke Deale honestly if you can in any thing in this These words To avoide the inconvenience which may grow by the abuse of fasting Are they the beginning of a new period as you lay them downe or what doe they relate unto unto the merit of a fast No Sir but to the former words touching the number and the length of Sermons wherin some men your selfe for one had placed so much sanctity that publicke fasts so solemnized were by some thought no doubt meritorious workes by others many times kept without due authority by others so spunne out with Sermons of foure houres a peece that with much wearinesse and tediousnesse it tooke up the day no care at all being taken to avoid contagion which in such close and thicke assemblies is exceeding dangerous This is the plaine Analysis of that passage in the said first booke Assuredly what ever other cause there was there is no reason to suspect that it related anything to the point of merit These times are so fallen out with fasting Vnlesse it be a Fast of their owne appointment that you have little cause to feare lest any man should place a part of merit in it Non celebranda esse jejunia Statuta To cry downe all set times of fasting which was the heresie of Aerius in the former times is reckoned a chief point of orthodox doctrin in the present times No merit placed in fasts ordinary or extraordinary that I can heare of unlesse perhaps you place some merit in your long Sermons on those fasts as before is saide And dare you then affirme as in the newes-booke that this place and passage was purposely left out to gratifie the Papists or to place any popish merit in the present fast if any body may be said to be gratified in it it is you and yours whose absurd course and carriage had in the former book been described so lively But you
neither For at the beginning of November when you Preached that Pasquil of the Fifteene hundred there were not twice fifteen that 's not halfe your number involved in any Ecclesiasticall censure of what sort soever and not above sixteene suspended Sixtie and sixteene are alike in sound but very different in the number and of those sixteene eight were then absolved for a time of further triall to be taken of them and two did voluntarily resigne their places so that you have but six suspended absolutely and persisting so Now of the residue there was one deprived after notorious inconformitie for 12. yeeres together and finall obstinacie after sundry severall monitions eight excommunicated for not appearing at the Court and foure inhibited from preaching of the which foure one by his education was a Draper another was a Weaver and the third was a Taylor Where are the 60. now that you so cry out of I have the rather given you this in the particulars which were collected faithfully unto my hands out of the Registerie of that Diocesse that you and other men may see your false and unjust clamours the rather because it was related to me by a friend of mine in Glocestershire that it went current there amongst your Brethren that your said 60. were suspended for no other cause then for repeating the doxologie at the end of the Lords Prayer So for your other number betweene 60. and 80. suspended upon day till Christmasse or Christide as you please to phrase it upon examination of the Registers there appeare but eight and those not all suspended neither two being Excommunicated for not appearing Eighty and Eight doe come as neere in sound as Sixtie and Sixteene before but differ more a great deale in the Calculation And so much for the grand persecution in the Diocesse of Norwich How doe you find it pray you in other places Why more or lesse say you over al the Kingdom For you complaine as truly but more generally p. 27. that many Godly Ministers in these dayes are most unjustly illegally yea and incanonically also in a most barbarous and furious manner suspended excommunicated outed of their livings and deprived of all livelihood and means to maintaine themselves How just soever the cause be on the Prelates part and that there be no other means to bring things to right there where the Orders of the Church are so out of order then by the exemplary punishment of the most pervers to settle and reduce the rest yet persecution it must be if you please to call it so Such Innocent people as your selfe that runne point-blanck against the Orders of the Church cannot be censured and proceeded with in a legall way but instantly you cry out a Persecution But thus did your Fore-fathers in Queene Elizabeths time et nil mirum est si patrizent filij CHAP. VI. The foure first Innovations charged by H. B. upon the Bishops most clearely proved to be no Innovations Eight Innovations charged upon the Bishops by H. B. King James his order to young Students in Divinity made an Innovation in point of doctrine the reason of the said order and that it was agreeable to the old Canons of this Church Another Order of King James seconded by his Majesty now being with severall Bookes of private men made an Innovation of the Bishops No difference betweene the Church of Rome and England in Fundamentalls Private opinions of some men made Innovations in point of doctrine The Pope not Antichrist for any thing resolved by the Church of England The doctrine of Obedience and of the Sabbath not altered but revived explained and reduced to what it was of old No Innovation made in point of discipline A generall view of Innovations charged upon the Bishops in point of worship Bowing at the Name of Jesus praying towards the East and adoration towards the Altar no new Inventions not standing up at the holy Gospel Crosse-worship falsely charged upon the Bishops No Innovation made by the Bishops in the civill government The dignity and authority of the High-Commission AS is the persecution such are the Innovations also which you have charged upon the Bishops both yours and so both false alike Yet such a neat contriver are you that you have made those Innovations which you dreame of the cause of all that persecution which you so cry out of For in your Pasquil it is told us that we may see or heare at the least of oâ—d heaving and shoving to erect Altar-worship and Jesu-worship and other inventions of men and all as is too plaine to set up Popery againe and for not yeelding to these things ministers are suspended excommunicated c. pag. 25 And pag. 64. you ground the persecution as you call it in the Diocesse of Norwich upon the violent and impetuous obtruding of new Rites and Ceremonies monies You call upon the Bishops by the name of Iesuiticall novell Doctors to blush and be ashamed and tell them that they doe suspend excommunicate and persecute with all fury Gods faithfull ministers and all because they will not they may not they dare not obey their wicked commands which are repugnant to the lawes both of God and man p. 81. If this be true if those that bee thus dealt with bee Gods faithfull ministers and the commands imposed upon them so wicked as you say they are contrary to the lawes both of God and man and tending so notoriously to set up Popery againe you have the better end of the staffe and will prevaile at last no question Meane while you have good cause as you please to tell us to comfort your selfe and blesse the name of God in that he hath not left himselfe without witnesse but hath raised up many zealous and couragious champions of his truth I meane faithfull ministers of his word who chuse rather to lose all they have then to submit and prostitute themselves to the wicked unjust and base commands of usurping Antichristian mushromes their very not yeilding in this battel being a present victory p. 83 But on the other side if the commands of the Superior be just and pious agreeable to the orders of the Church and all pure antiquity then are your godly faithfull ministers no better then factious and schismaticall persons and you your own deare self a seditious Boutefeiu so to incourage and applaud them for standing out against authority This we shall see the better by looking on those Innovations which as you say The Prelates of later dayes have haled in by head and shoulders being besides and against the law of the land and much more the law of God p. 111. These you reduce to these eight heads viz. 1. Innovation in doctrine 2. in discipline 3. in the worship of God 4. in the Civill government 5. in the altering of bookes 6. in the meanes of knowledge 7. in the rule of faith and 8. in the Rule of manners It is a merry world mean-while when you