tooke their name of Papists to distinguish them from true Christians which from that time they have held to this day And thus all the members of the present Roman Church doe both erre and are hereticks and which is the worst degree of heresy are Papists that is Antichristian hereticks not only holding and that in the highest degree of pertinacy those heresies which are contrary to the faith but holding them upon that foundation which quite overthroweth the faith thus and much more this learned Dr. of our Church So as here is a cleare demonstration that the faith of all Papists at this day is a Popish faction And our Homilies doe affirme So much For in the Second part of the Homily for Whit-Sunday we read thus THe true Church is an universall congregation or fellowship of Gods faithfull and Elect people built upon the foundation of the Apostles Prophets Iesus Christ himselfe being the chiefe Corner-Stone And it hath alwayes three notes or markes whereby it is knowne Pure and Sound Doctrine the Sacraments ministred according to Christs holy institution and the right use of Ecclesiasticall Discipline Now if ye well compare this with the Church of Rome not as it was in the beginning but as it is presently and hath been for the space of nine hundred yeares and odd you shall well preceive the state thereof to be so far wide from the nature of the true Church that nothing can bee more For neither are they built upon the foundation of the Apostles and Prophets retaining the sound and pure doctrine of Christ Iesus neither yet doe they order the Sacraments or else the Ecclesiasticall Keyes in such sort as he did first institute ordaine them To be short look what our Saviour Christ pronounced of the Scribes and Pharisees in the Gospell the same may bee boldly and with safe conscience pronounced of the Bishops of Rome namely that they have forsaken and daily doe forsake the Commandements of God to erect and set up their owne constitutions Which thing being most true as all they which have any light of Gods Word must needs confesse wee may well conclude according to the rule of Augustine That the Bishops of Rome and their adherents are not the true Church of Christ much lesse then to be taken as chiefe heads and rulers of the same Whosoever saith hee doe dissent from the Scriptures concerning the Head although they be found in all places where the Church is appointed yet are they not in the Church a plaine place concluding against the Church of Rome Where is now the Holy Ghost which they so stoutly doe claime to themselves Where is now the Spirit of truth that will not suffer them in any wise to erre If it bee possible to bee there where the true Church is not then is it at Rome otherwise it is but a vaine bragge and nothing else Saint Paul saith if any man hath not the Spirit of Christ the same is not his And by turning the words it may bee truly said if any man bee not of Christ the same hath not the Spirit Now to discerne who are truely his and who not wee haue this rule given us that his sheepe doe alwayes heare his voice And Saint Iohn saith Hee that is of God heareth Gods voice Whereof it followeth that the Popes in not hearing Christs voice as they ought to doe but preferring their owne Decrees before the expresse Word of God doe plainly argue to the world that they are not of Christ not yet possessed with his Spirit Also their intollerable pride sheweth the same c. So and much more the Homily Wherein as it is plainely prooved that the Church of Rome is no true Church of Christ as being built upon another foundation then the Apostles and Prophets Iesus Christ himselfe being the chiefe corner stone And preferring their owne Decrees before the Word of God and so consequently the Popish Faith is a meere Fiction So let our Innovators well consider whether they bee any members of the true Church of Christ that thus pleade for and take part with the church of Antichrist labouring by all meanes to bring her into favour againe with us while they audaciously presume to alter the authentick Booke set forth and commanded by Parliament for publike and solemne Thankesgiving of our great deliverance on the Fifth of November from the Popish Powder-plot as if neither their Religion were Rebellion nor their faith Faction And the Homily concludes thus TO conclude Yee shall briefely take this short lesson wheresoever ye find the spirit of arrogancy pride the spirit of envie hatred contention cruelty murder extortion witchcraft necromancy c. assure your selues that there is the spirit of the Devill and not of God albeit they pretēd outwardly to the world never so much holinesse For as the Gospel teacheth us the Spirit of Iesus is a good Spirit an holy spirit a sweet Spirit a lowly Spirit a mercifull Spirit full of charity and love full of forgivenesse and pity c. The Rule that wee must follow is this to judge them by their fruits which if they be wicked and naught then is it vnpossible that the tree of whom they proceed should be good Such were all the Popes and Prelates of Rome for the most part as doth well appeare in the Story of their lives and therefore they are worthily accounted among the number of false Prophets and false Christs which deceived the world a long while The Lord of heaven and earth defend us from their tyranny and pride that they never enter into his Vinyard againe to the disturbance of his seely poore flock but that they may bē vtterly confounded and put to flight in all parts of the world and he of his great mercy so worke in all mens hearts by the mighty power of the holy Ghost that the comfortable Gospell of his Sonne Christ may be truely preached and truely followed in all places to the beating downe of sinne death the Pope the Devill and all the Kingdome of Antichrist that like scattered dispersed sheep being at length gathered into one fold we may in the end rest together in the bosome of Abraham Isaak and Iacob there to be partakers of eternall and everlasting life through the merits and death of Iesus Christ our Saviour Amen And of the like effect is that Prayer which some of Romes factors have so altered Be thou still our mighty protector and scatter our cruell enemies which delight in blood infatuate their Counsell and root out that Babilonish and Antichristian Sect which say of Ierusalē Downe with it Downe with it even to the ground And to that end strengthen the hands of our gracious King the Nobles and Magistrates of the land with judgement and justice to cutt off these workers of iniquity whose religion is rebellion whose faith is faction whose practise is murthering of soules bodies and to root them out of the confines limits of
my course preaching upon the whole Chapter It was objected to me that therein I did contrary to the Kings Declaration To which I answered that I never take the Kings Declaration to be intended by him for the suppressing of any part of Gods truth neither durst I ever conceive a thought so dishonourable to the King at to thinke him to be an instrument of suppressing Gods truth And have I not good ground for it For in his Majesties Declaration to All his loving Subjects of the cause which mooved him to dissolue the last Parliament Published by his Majesties speciall Command his Majesty mentioning Richard Mountagues Appeale which did open the way to those Schismes and divisions which have since insued in the Church expresseth himselfe in these words we did for remedy and redresse thereof and for satisfaction of the consciences of our good people not only by our publick Proclamation call in that Book which ministred matter of offence but to prevent the like danger for hereafter reprinted the Articles of Religion established in the time of Queene Elizabeth of famous memory and by a Declaration before those Articles we did tye restraine all opinions to the sense of those Articles that nothing might be left for private fancies and innovation For we call God to record before whom we stand that it is and alwayes hath been our hearts desire to be found worthy of that title which we account the most glorious in all our Crowne Defender of the faith neither shal we ever give way to the authorising of any thing where by any innovation may steale or creep into the Church but preserve that vnity of Doctrine Discipline established in the time of Queene Elizabeth whereby the Church of England hath stood florished ever since These be his Majesties expresse words Well for all this I was suspended from my Mistery Thus when they would insnare or oppresse us they lay all the burden upon the King which how injurious and dishonorable it is to his Majesty I referre to them that are best able to judge of matters of such moment Take another instance Another time namely then when I was brought to the High Commission board at London-house about that Booke of mine formerly mentioned though they had nothing at all against mee but rayling and reviling and charging me with sedition which I retorted upon themselves whereby I put them to silence for the time yet they recovering breath one of them sayd I must to prison If I must sayd I I desire to put in baile in regard of my Ministeriall charge being within three dayes of Easter No quoth my Lord of London that then was the King hath given expresse charge for YOV that no â—ale shall bee taken for YOV No my Lord Then I desire to know by what Law or Statute of the Land you doe imprison 〈◊〉 if it bee according to Law I humbly submit my selfe Otherwise I doe here claime the right and priviledge of a Subject according to the Petition of Right Well for all this to prison I must and if I found my selfe agrieved I might bring a writ of false imprisonment To the Fleet I went where I was a prisonner twelve dayes And when they sent for me forth to make me amends they put me into the High Commission out of the frying pan into the fire But blessed be God and my King by the benefit of whose good Lawes I obtayned a Prohibition against their illegall proceedings which fetcht mee off those shelves where else with the threatned storme of their Censure I must have suffered shipwracke But now I referre it to the sad consideration of the sagest whither that which hee fathered upon the King was not a most dangerous and seditious speech tending to possesse both me and the many by-standers and consequently all the people in the Land with a sinister opinion of the Kings justice constancy in keeping his solemne Covenant with his people as in that Petition of Right Though I blesse God I could never intertaine such a thought of my King that he should utter such a word as to deny his old Servant the hanfell-benefit of his gratious hand wherewith but a little before he had signed the Petition of Right for the maintenance not onely of myne but of every good Subjects just and honest cause Take yet another instance and that also at the high Commission Court where I was attending as a poore Client or rather an Innocent at the barre waiting for my Censure There a Rule for a Prohibition for Master Prinne being cendered in Court according to the course of the Kings Lawes in that behalfe presently my Lord of London then President of the Court stands vp and flyes in the face of Master Prinne and his Prohibition with great heat of passion even almost unto fury and after many threatnings to him hee uttered these words that whosoever should dare to bring the next Prohibition hee would set him fast by the heeles This was spoken alowd in open Court Now as I conceive this did not a little reflect and trench upon the Kings honor the Lawes of the Land and the Liberty of the subject What for any man to dare with open mouth and that in open Court to out-dare the Kings just goverment of his Subjects according to his good Lawes Or upon what ground did hee thus boldly beare himselfe Vpon the King His Majesty had not long before signed â—he Petition of Right Also his Majesties Declaration to all his loving Subjects of the causes which mooved him to dissolve the last Parliament Published by his Majesties speciall commaund 1628. Speaking in his name that for the Parliaments full satisfaction and security Hee did by an answer framed in the forme by themselves desired to their Parliamentary Petition confirme their ancient and just Liberties and Rights which saith his Majesty Wee resolve with all constancy and justice to maintaine Whereupon then did this man dare to utter such an insolent speech Not from the King I am sure Wee have his Royall Word and Hand to the contrary And yet some perhaps might surmise that hee durst not speake thus in open Court had hee not some better ground for it than his owne desperate boldnesse Or the best Apology hee can make is that his tongue did runne before his wit and that in the flames of his passion he sacrificed his best reason and loyalty To these Instances wee will adde two or three more very remarkable and whereof wee all at this very time are eye-witnesses for they are still in acting The first is That most outragious practise of the Prelates in making havocke of the Church and of Religion by suspending excommunicating outing of Ministers from their freehold and the like because they cannot dare not read the booke for sports on the Lords day Now the Prelates and their officers herein most insolently and with a high hand proceeding neither according to Law nor
Ministers for the Suppressing of those very truthes or doctrines of our Church clearly though briefly expressed in the 39 Articles and especially that of Election Predestination as before wee noted Now will any man Say that the Declaration is prefixed to the Articles that they should bee void and of none effect or that they should bee as a nose of wax or a Dâ—lphicke Oracle to bee taken in two contrary senses It s impossible And therefore it is too great impiety to fasten such a diabolicall practise upon the Sacred person of so noble a King as the author of it But in the meane time a fearefull innovation of doctrine is by this very meanes broken in upon us Now the doctrines of Gods free grace and mans salvation are husht and banished out of Citty and Countrey For where is there a Minister almost among a thousand that dare cleerly and plainly according to the Word of God and the Articles of our Church preach of these most comfortable Doctrines to Gods people and so soundly and roundly confute the Arminian heresies repugnant thereunto Although both by Gods Word and by our Ordination we are bound thereto So as the matter of our preaching must bee but morality at the best The mistery of God touching his Grace may not be opened as it ought And to this purpose Mountagues Appeale the first part allowing altogether of Arminianisme the second of Popery was published and that by the speciall approbation and allowance of the Prelates But it pleased our Gratious Soveraigne to call it in Also the Historicall Narration being a notorious packe and plot of knavery for the conclùding of the Arminian Tenents to be the doctrins of the Church of England was by them published being allowed in London house Although the Archbishop that then was called it in Also D. Iacksons bookes were to maintaine Arminianisme So that booke of a namelesse author called Gods love to mankinde although it hath no expresse priviledge yet it goes abroad by connivence being printed as they say in London Also Cosens Private Devotions which did maintaine prayer for the dead till after the out-cry being questioned in Parliament that point was purged out but yet the whole booke is popish weares the Iesuites badge in the front of it Also a Sermon of one Browne preached in Oxford in the prayer whereof printed before the Sermon is an expresse prayer for the dead And it passeth for currant uncensured Also the booke of Franciscus à S. Clara which hath beene now thrice printed and that in London as they say much applawded of our Innovators and most boldly dedicated to the Kings Majesty and they say presented to the King by a Prelate the scope whereof is to reconcile our Religion and so to cast of the old man that is the Calvinisticall to reduce our Church to Mother Rome againe In so much as he indeavors by shuffling and packing and false dealing with his paraphrases upon all our 39. Articles to make his owne game so faire as he hopes to win us backe againe to Rome Yea he saith we agree in justification inherent by workes which is to reconcile light with darknesse And Article 37. hee labours to reduce our King unto Subjection to the Apostolicke Sea the Pope That 's their ayme indeed as being the principall Fundamentall wherein consists the unity of all Churches under one Head the Pope And all this according to the sence of Trent Now let any man but of common sence judge The Pope being cast out of this Kingdome with all his false doctrines can any man imagine that the Articles of our Religion could beare any such sence as to bring us backe againe to Rome to bring our King under the Popes girdle againe to conspire with all those blasphemous doctrines and decrees of that most Antichristian Councell of Trent What man in the world were he not a Iesuited Divell incarnate but would have blushed and beene ashamed to have undertaken such a monstrous Task as this to reconcile the Articles of our Religion with the Councell of Trent How comes it then to passe that till now of late all our grave and learned Divines yea Prelates and others have maintained an immortall warre and which can never admit of a Truce against the Pope and all his Antichristian heresies packed up in that Diabolicall Councell of Trent And their learned workes doe still live and that with triumphant Lawrells upon their heads standing to this day unanswered and unanswerable And yet one Franciscus a St. Clare with the very breath of Ipse dixit will on a sudden overthrow all the writings of those Worthies and by a Romish racke serue up our very Articles to speake whatsoever language Mother Trent will have them For this take another instance or two One is our Eleventh Article which shewes our Iustification to bee by faith without the concurrence of workes in justification and whereas our Homily by him alledged Probl. 22. versus finem Saith That the habit or act of Faith in us doth not justifie us for this were to attribute justification to some vertue or act in us c. Videtur saith hee negare jusâ—itiam inhaerentem sed vere nihil minus intenditur quia â—â—aâ—im subditur Deus est qui justificat This seemes saith hee to denie inherent righteousnesse but in trueth nothing lesse is intended because it is by and by added It is God that justifieth Now see this mans impudent non-sence The whole scope of the Homily is to set forth most clearely the formall cause of our justification to bee by imputation of Christs Righteousnesse which Gods free mercy accounteth ours not in any worke of grace in us in whole or in part no not in faith it selfe as it is an habit or act inherent in us but as an instrument apprehending and applying Christ. And it utterly and expresly excludeth al inherent righteousnesse in us and all merit of workes as the greatest arrogancy and presumption of man that Antichrist could set up against God So as the Homily setting downe these two as opposite one to the other namely Faith as a vertue in us doth not justifie us and It is God that justifieth with what mouth of impudency can any man Say that the Homily intended nothing lesse then to exclude justification by workes But hee hath gotten a Dispensation from the Father of lies and from the Pope to coyne brutish lies at his pleasure Adde wee a second instance which is that of the 24. Article concerning Prayer in an unknowne tongue in the congregation in these words It is a thing plainly repugnant to the Word of God and the Custome of that Primitive Church to have publike prayer in the Church or to Minister the Sacraments in a tongue not understood of the people Now what doth Franciscus paraphrase upon this Namely that this Article determineth it is repugnant to the Scriptures that is not to the doctrine of
the Scriptures as if it ordained any thing to the contrary but to the writing or tradition of the Scripture which among the Corinthians was in the vulgar tongue Here al that heare may hisse But what saith he to the 28. Article which condemneth Transubstantiation Surely his Reconciliation heere is at a stand For hee is forced to Say that Negare Transubstantiationem divinâ— c. To deny divine Transubstantiation in this fearefull Mystery is against the verity of Faith as it is defined in the Councels of Lateran Trent It is well then Herein in the point of Transubstantiation no Reconciliation betweene us and Trent Then what hope hath he to reduce us to Rome or to re-erect his Masse in England yes he hath one hope What is that By calling here a nationall Synod Of whom Not of those whom he calls Calvinists and Puritans who are of the Orthodox party For he sayth Deponentes secundum pristinam conversationeÌ„ verterem homineÌ„ nempe Calvinisticum qui corrumpitur c. Putting off as touching the former conversation the old man to wit the Calvinisticall which is corrupted And in his Paraphrase on the 37. Article utinam denuo c. Now I would to God that by publick authority the matter for the dignity of it Puritanis non â—ntermixtis the Puritans not intermedling or intermixt might out of an affection of revnion be throughly scanned For I know the Puritans abhorre this For they fly all communion with us and abominate us as the body of Satan and Antichrist as Cassander said of some Christians This doth Franciscus apply to the Puritans whom he would have vtterly excluded from a Synod assembled to revnite Rome and England And can ye blame him Did not the Trent-Conventicle in truth though they pretended the contrarie exclude Protestants from them And did not the Protestants being invited as warily refuse to come and that by the example of Iohn Hâ—ss when they might answere the Popes counterfet invitatioÌ„ as the Fox did the sick-Lyon refusing to visit him in his deÌ„ne Quia me vestigia terrent c. No no quoth Renâ—ld for full well I see All foot-sleps towards you none towards me Now who are those Puritans he excepts against as not to be admitted to the Synod Perhaps he may find some few Puritan tantum non in Episcopatu Bishops that are for doctrine Orthodox So also many Doctors and Divines that are Orthodox these must have noe place in his Synod And why Good reason For how els will he reconcile Romes night and our English twilight together in one League if the meridian light come betwene Or how shall Romes cold and livelesse religion have fellowship with ouâ— Lukewarme Neuters and moderate men if true Christian zeale come betwene and make an interruption Away therefore with Puritans and Calvinists out of their Synod Who then Onely peaceable and indifferent men as Ely Chichester and all other well affected to Rome and above all the Arch-Prelates as to whose definitive sentence all other Divines must vaile Bonnet captivate their judgements and therein rest themselues For these or one of them with his mighty traine is able to sweepe downe the third part of the starres of heauen But this by the way for Franciscus And to this agreeth the common cry among the Factionists and Factors for Rome that wee and they differ not in Fundamentalls Yea a great Prelate in the High Commission Court said openly at the Censure of Dr. Bastwick That wee and the Church of Rome differ not in FundameÌ„talibus but onely circa Fundamentalia Though the distinction bee absurd it being all one according to the Apostle to erre in fide circa fidem For circa fidem concerning or about faith men may make ship-wracke Yet this hee spake in defence of a little Pamphlet of one Chowne which he dedicated to his Lordship wherein hee affirmeth That the Church of Rome and wee differ not in Fundamentalibus and that the Church is one over the World whereby he would conclude our Church to be one the same with that of Rome And to this purpose is that of Dr. White in his Epistle Dedicatory to the Lords Grace of Canterbury before his discourse of the Sabbath in these words But from this which is delivered I shall intreaâ—e your Grace and all other impartiall and intelligent Readers to consider the vncharitable construction of Romish adversaries who from the rising up of some Schismaticall Spirits amongst us conclude that the maine body of our Church is Schismaticall And pag. 5. ibid. Now Schismaticall heere must needs be in relation to the Church of Rome as from which Romish adversaries object wee are Schismaticall which Dr. White cleareth and calls it an vncharitable construction of Romish adversaries So as heere is a change of our very Church and a bringing of us back to a reconciliation union with the Church of Rome as from which wee have made no such Schisme as they uncharitably charge us withall And thus will come in an universall change in all our Doctrines As in the Commencement at Cambridge not long agoe was openly maintained justification by Workes And Shelfords booke will proove justification by Charity And that the Pope is not Antichrist contrary to the resolved Doctrines of our Church in our Homilies and elsewhere As Homily against wilfull rebellion part 6. The Pope is the Babilonicall Beast of Rome c. Also the Second part of the Sermon for Whit-sunday The Pope the Devill and all the Kingdome of Antichrist And in a Prayer for private Families in the Communion-Booke by publike authority Confound Satan and Antichrist c. And Shelfords Second Treatise is to beate downe true Preaching and Pulpits for hee saith hee cannot finde a Pulpit in all the Scripture How Did the old Priest never read the 8. of Nehemiah appointed to bee read for the 27. of May wherein hee might find both a Pulpit vers 4. and Preaching vers 8 I omit many more passages in that Authour of the like nature all contrary to the expresse Doctrines of our Church according to the Scriptures And yet this Booke was licenced by the Vicechancellor of Cambridge that then was Dr. Beale and published at the very Commencement whereat my selfe then was that so it might poysonall England Adde wee hereunto another Booke intitled the Female glory By Anthony Stafford printed by authority 1635. Wherein hee mightily deifies the Virgin Mary calling her The grand white immaculate Abbesse of the Snowie Nunneries of those votaries to whom hee speakes before whom hee would have them to kneele presenting the All-saving babe in her armes with due veneration Loe heere a change of our God into a Goddesse And there hee commends the Sacred Arethmitick in praying on their beades And pag. 153. hee commends Candlem as day for the Lights burning and Masse-singing taken from the Heathen guise and converted into Christian. And That which was performed
by authority of Parliament which it seemes they make but light account of published as Authentick Acts not to bee altered by private spirits But who they bee it 's hard for me to divine it pertaines to those to find them out of whom Salomon saith It is the honour of Kings to search out a matter Now having fallen upon this so important a passage wherein the Innovators would not have the Romish Religion to be called Rebellion or their faith Faction the like but labour all they can to wash this Blackamore white while by their index expurgatorius they purge out of all our authentick records all monuments and memorialls of this Strumpets Staines painting her haggs face with the counterfeit colours of Christs Spowse I will crave leave in this place briefely to show how truly according to the judgement of our Church grounded upon manifest and undeniable proofes the Romish or Popish Religion is here in this Booke set foorth by the Parliament called Rebellion and their faith Faction First that the Popish religion is rebellion is prooved by the universall practise of Papists both Iesuites Priests and other Recusants For whereas in 3. Iacobi cap. 4. the Oath of Supremacy is injoyned to all Papists all Iesuites and Seminary Priests refuse it and all Iesuited Papists and if any Papist doe take it hee is excommunicated for it And their reason is Because they hold and adhere to the Pope as the onely Supreme head and Soveraigne over all powers on earth this being the prime and fundamentall Article of their Creed and so consequently they hold and teach those doctrines concerning the Popes usurped power over Kings Princes in deposing them and disposing of their Kingdomes in Excommunicating them and so exposing them to the rebellion of their people as being now freed from their allegiance Secondly that the Popish religion is rebellion is prooved by their writings positions and doctrines which they professe and teach concerning the Popes usurped power and Soveraignty over all Kings and Kingdomes of the earth Here of the Reader may take a briefe and full view both in Doctor Iohn White his Defence of the way chap. 6. and in Doctor Crakenthorpe his Treatise of the Popes temporall Monarchy Cap. 1. First Dr. Iohn White in answere to the Iesuites bold challenge hath in the said place collected no lesse then 40. instances of Popish Authors who exalt the Popes power over Kings in deposing them and exposing their Persons to the danger of Rebells Traytors and Murderers commending and highly magnifying as a meritorious act the killing of Kings as of Henry the Third and Henry the Fourth of France as there is to bee seene Therefore saith hee I say still and heere write it in capitall Letters that THE CHVRCH OF ROME TEACHETH DISLOYALTY AND REBELLION AGAINST KINGS AND LEADES HER PEOPLE INTO ALL CONSPIRACIES AND TREASONS AGAINST STATES AND KINGDOMES This I shew by the Doctrine and Assertions of the chiefest Divines therein So hee Let the Reader peruse the whole chapter at large where among other remarkable things is this Passage out of Capistranus that so soone as any one King for Apostacy from the faith by judgement is denounced Excommunicate IPSO FACTO HIS SVBIECTS ARE ABSOLVED FROM HIS GOVERNMENT AND FROM THE OATH OF ALLEGIANCE So there The second Learned Author of ours is Dr. Crakenthorpe who in the fore-named place hath collected the Sentences of many Poopiâ—h Authors concerning the same point Some of them saying That Christian Kings are Dogges which must be ready at the Sheepheards hand to wit the Pope or else the Sheepheard must presently remooue them from their office This saith Becanus doth reason teach this doth the Councell of Lateran Decree And Scioppius that Reges Catholici sunt Asini cum tintinnabulis Catholik Kings are Asses with bells about their necks as being the fore-asses which leade the way to other inferiour Asses The whole Chapter is worth the reading being full fraught with such stuffe Yea the Popes owne Decretalls are full of the like arrogancies What should I speake of their Bookes of the Sacred Roman Ceremonies wherein are setdown the severall Offices which Emperors Kings Princes according to their severall rankes must performe to the Pope either at his Coronation or when he rideth in Soleme Procession in his Pontificalibus how the Emperor or some great King must lead the Popes horse and if the Pope bee carried on a Seat then foure great Princes whereof the Emperor if present must be one or some great Prince for the honor of the Saviour Iesus Christ shall cary the Seat with the Pope upon their shoulders Also which stirrop the Emperor must hold How the Elect King of Romans must implore the favour and grace of the Apostolicke Sea and offer himselfe to performe whatsoever Oathes of fidelity to the Roman Church How the Chore sings the Antiphona The Lord hath chosen him and hath exalted him above the Kings of the earth And the like By these and many more it plainly appeareth that the Popish Religion is Rebellion and that Papists are an Antichristian Sect as is expressed in the sayd Prayer Againe as their Religion is Rebellion so their faith is faction as there is added For proofe hereof I referre the Reader to Doctor Crakenthorpe Of the fifth generall Councell Chapter 13. where hee learnedly prooveth that the Church of Rome holdeth no doctrine by faith And this from the Councell of Lateran under Leo 10. wherein they layd another foundation then Christ the Popes words in steed of Gods and Antichrists insteed of Christs For before that Councell of Lateran though they believed the same heresies and errours yet it was because they thought the Scripture to bee the maine ground thereof but in this Councell they must believe all these things because the Pope hath so resolved and defined So as though the Materialls of Popery were the same yet the formality and foundation of their faith and Church was quite altered So as from hence Papists are so truly called from the Pope as the prime Head Rocke and foundation of their faith For as wee make Christ and his Word so they on the contrary make the Pope that is to say Antichrist and his word the ground and foundation of faith In regard whereof as the faith and religion is from Christ truely called Christian and they truely Christians So the faith and religion of the other is from the Pope or Antichrist truely and properly called Papisme or Antichristianisme and the Professors of it Papists or Antichristians And the ground of all this is because they hold the Popes judgement to bee Supreme and infallible and so build their faith on him as on the foundation thereof which their owne Church never did till the time of Leo the tenth It is not then the Lyon of the Tribe of Iuda but the Lyon of the Lateran Synod who is the foundation of the faith of Papists and from whom therefore they justly
of my body which is every day threatned by Pursuivants to bee haled to Prison if Your Majesties Iustice and good Lawes doe not all the better safeguard mee But prison or not prison I heartily thanke my Lord Iesus Christ who hath accounted mee faithfull and called me forth to stand for his cause and to witnesse it before all the World by publishing my said Sermons in Print that thereby also I might cleere both the cause and my credit which they haue publikely before hearing branded with sedition All which I humbly commit to Your Majesties Royall Patronage as Who next under God are most interessed in the Cause Now the Lord Iesus Christ the King of Kings and Lord of Lords so unite and combine your heart unto Himselfe that You being guided by His Spirit of Wisedome and Vnderstanding of Councell and strength and of the feare of the Lord You may doe Valiantly and prosper in stopping the course of all Innovators and Backe-sliders into Popery that so with and under Christs Kingdome Yours may be established in Righteousnesse to You and your Royall Posteritie untill time shall be no more Which is the daily Prayer of Your Majesties dutifull Servant and Subject HENRY BVRTON FOR GOD AND THE KING PROVERBES 24. 21. 22. My sonne feare thou the Lord and the King and meddle not with them that are given to change For their calamity shall rise suddenly and who knoweth the ruine of them both THis time is a time of sorrow and humiliation but this day a day of joy and festivity to bee celebrated in this our anniversary thankfull remembrance of a great and memorable deliverance as on this day 31. yeeres agoe So as this day falling in so sad a season is like a starie peeping and shining forth through the cloudes of a dolesome duskie night and by and by ready to be overclouded againe Such is our joy such is our sorrow this long that short this a summer and a winter plague that a widowes joy a blaze and away Yet sith God is pleased in the midst of judgement to remember Mercy there is no reason that this calamitous time should so farre dampe us as to deprive both us of our comfort and God of his glory this day Therefore wee may say with David Why art thou cast downe o my soule I shall yet praise him who is the health of my countenance and my God Or as Psal. 101. I will sing of Mercy and Iudgement And surely that joy is soundest which is seasoned with some sorrow As saith the Psalmist Serve the Lord with feare and rejoyce with trembling It 's good to be merry and wise as saith the Proverbe Sadnesse is as salt that seasoneth our mirth and preserues it from corruption Well blessed be God who in the midst of many sad dayes hath sent us this joyfull day to sing praise unto him for that mercy which hath made it a day of joy unto all good Christians and all good Subjects in this land Sutable therefore to the occasion of this day and season I have made choice of this Text It comprehends one of those wise Sentences Counsells or Proverbs which King Solomon a Preacher also inspired with the spirit of Wisedome from God hath left recorded for instruction of the Church of God in all ages If wee seeke to find the coherence or dependance of these words wee may quickly loose our selues and our labour For this Booke of the Proverbs is fitly compared to a bagg full of sweete and fragrant spices which shuff led and shaken together or taken single doe yeeld forth a most pleasant and comfortable odour Or to the Starres in the firmament each in itselfe glorious and independent of another yet all receive their light from the Sunne Like as Eccles. 12. 11. The words of the wise are as goads and as nayles fastened by the Masters of assemblies which are given from one Shepheard This one Shepheard is Christ the Sunne of Righteousnesse who inlightens all the Prophets Or heere are studds of silver in borders of gold Cant. 1. 11. Or apples of gold in pictures of silver Prov. 25. 11. And these things belong to the wise v. 23. The words recited containe three things in generall 1. an Exhortation 2. an Admonition 3. a reason of the admonition The Exhortation in these words My son feare thou the Lord and the King The admonition in these words And meddle not with them that are giuen to change the reason of the admonition in these words For their calamity shall arise suddenly and who knoweth the ruine of them both In the Exhortation these particulars are considerable 1. The Person Exhorting and that is King Solomon instructing the people as from Gods owne mouth 2. The persons exhorted to wit all Gods people represented heere in the singular number under the name of one sonne and this by a neere bond of relation by a strong cord of affection distinguishing him from others and appropriating him as Gods owne peculiar My Sonne The duty exhorted unto is feare the object of this feare is twofold 1. The Lord. 2. The King In all which we are to observe three things 1. The order of this feare first the Lord and secondly the King 2. the connexion of these two as things inseparable in this duty of Feare Feare the LORD and the KING 3. The speciall property of this duty as peculiar to the child of God above all other Mysonne feare THOV the Lord and the King as if Solomon should have said My sonne how ever the sons of Belial the men of the world cast off all feare both of God and man yet feare THOV the Lord and the King This is the resolution of the Exhortation 2. In the Admonition wee are to note three things 1. The admonition it selfe meddle not 2. Who they be of whom Gods children are admonished namely such as are said here to be giuen to change 3. The antithesis or opposition betweene these changlings and them that truely feare God and the King 3. In the reason of the admonition annexed which is taken from the dangerous condition that these who are given to change are obnoxious unto wee observe 1. The matter of their danger in these words Calamity and ruine then the manner of their calamity and ruine set downe 1. In it's suddennesse and 2. in its certainty It shall rise suddenly and lastly the unexpected meanes of their ruine contrary to all outward appearance And who knoweth the ruine of them both That is though there be no outward appearance of ruine to these men but that all things prosper with them and seeme to be on their side yet their ruine shall be from both these as wee shall further open by and by Now having distributed the words into their severall parts and that without curiosity taking them as they lie naturally in the text come wee briefely to give you the sence of the words First My sonne a compellation frequent and familiar
man but as it is indeed the Word of God When a sonne heares the counsell of his Father that is wise loving kind true and powerfull to make good what he saith it drawes on and commaunds attention Such a Father is God infinit inall his Attributes Secondly to heare as a son makes for fervent affection in loving imbracing and highly esteeming the Word of God The reason that many men doe not receive the Word of truth in the love of it is because they are none of his sons They are as Ahab they heare the truth at the Prophets mouth but they hate him and the truth As Christ said to the Iewes when they boasted that God was their Father and they were Abrahams children If God were your Father you would love me And if Abraham were your father you would doe his workes for hee rejoyced to see my day It is therefore a son-like affection that intertaines Gods Word with love whither hee checke or whither hee cherish whither hee threaten or comfort 3. To heare as a sonne is an inducement to frequent meditation of the Word heard As Prov. 7. 1. 2. 3. My sonne keepe my words and lay up my Commaundements with thee Keepe my Commaundements and live and my Law as the apple of thine eye Bind them upon thy singer write them upon the table of thine heart For the instructions of such a Father are so many Iewels As Prov. 1. 1. 9. an ornament of grace to thy head and chaines about thy necke yea a crowne of glory Prov. 4. 9. Now a man will alwayes bee minding his treasure where his Iewels bee Where the treasure is the heart will bee saith Christ. 4. To heare Gods Word as his sonne makes for diligent observation and obedience This is the true try all of Sons if they observe their Fathers commaundements If I be a Father saith God where is mine honor Our Fathers honor is our following of his counsells and obeying his Commaundements Vse 1. For tryall of our Son-ship by these former signes and markes by our reverend attention in hearing as to gods owne Word by our fervent love in intertaining his Word by our frequent meditation of it and by our diligent observation As Zach. 6. 15. 2. For instruction this is the maine duty of a Christian to bee most carefull of his behaviour and frame of spirit about the hearing of Gods Word And therefore Christ often admonisheth his disciples Take heed how ye heare and Take heed what ye heare For according to our hearing is our soule indueth with faith and seasoned with grace and illuminated with sound and saving knowledge of Christ and the whole course of our life regulated and framed 3. And lastly for reproofe and conviction those as no Sons of God but enemies and rebels that hate and despise Gods Word in the powerfull Ministry of it and doe with might and maine labour to oppose and oppresse it Such plainly shew themselves whence they come namely as those mysts and foggs from the bottomlesse pit which darken the cleare light of the Sun and Starres so doe these overclowd the beames of the Gospel that they cannot shine forth to the Church of God Or they are those froggs uncleane spirits out of the mouth of the Dragon and Beast and false Prophet whose croking cryeth downe the voyce of Gods Ministers and which doe corrupt the pure streames of the waters of life by their filthinesse In a word these are the limbs of the Beast even of Antichrist taking his very courses to beare and beat downe the hearing of the Word of God whereby men might bee saved like to the Iewes of whom the Apâ—stle sayth who both killed the Lord Iesus and their owne Prophets and have persecuted us and they please not God and are contrary to all men Forbidding us to speake to the Gentiles that they might be saved to fill up their sinnes aâ— way for the wrath is come upon them to the uttermost And surely the wrath hangs over the heads of these men which must needs sease upon them ere long if they speedily repent not whereof there is little hope But leave wee them and come we to the matter of the exhortation Feare thou the Lord c. Whence the point is 1. That it is the duty of every true Christian to feare the Lord and this with a filiall feare as is implyed in this word My sonne feare thou the Lord. This filiall feare is used in Scripture for the whole worship and service of God and comprehends in it all vertues and graces of Gods spirit As Eccles. 12. 13. Let us heare the end of all Feare God and keepe his Commaundements for this is the whole man that is the whole duty which God requireth of his children So Deut. 6. 13. Thou shalt feare the Lord thy God and serve him and shalt sweare by his name And Esa. 29. 13. Their feare towards mee is taught by the precâ—pt of men that is the worship and service they performe unto me is taught by mans precepts Which is that â—aine worship whereof Christ convinceth the Pharises In vaine they worship me teaching for doctrines the Commanâ—ements of men And Acts 10. 35. In every nation hee that feareth God and worketh righteousnesse is accepted of him Thus by these places wee see how the true feare of the Lord is taken for the whole worship and service of God both internall and externall and so for every grace of Gods Spirit in us as faith hope love and the like Reasons of this point 1. Because the true feare of God is a fundamentall grace and respecteth all the Commaundements of God as the object of it As Psal. 112. 1. Blessed is the man that feareth the Lord he delighteth greatly in â—is Commaundements 2. Because where God is not truly worshipped there is no feare of God As in Esay 29. 13. This people draw neere me with their mouth and with their lips doe honour me but they have remooved their heart farre from me And the reasonis added Their feare towards me is taught by the precept of men 3. Because where other vertues be not the reason is because true feare is not Which argues that true feare of God is inseparably combined with other graces As Rom. 3. 10. 18. the Apostle reckoning up a bead-row of iniquities concludes with this reason There is no feare of God before their eyes So Mal. 3. 5. I will come neere to you to judgement and will bee a swift witnesse against the Sorcerers and against the adulteâ—ers and against false swearers and against those that oppresse the hireling in his wages the widow and the fatherlesse and that turne aside the stranger from his right Well what 's the ground of all this wickednesse It is there added And feare not me saith the Lord of Hoasts 4. Because holy feare is the seasoning and salt of every vertue and of the whole worship of God As Psal. 5. 7. In
neere affinity or rather consanguinity they being sensible of the smart of his whip tooke it all upon themselves and so as Iudges in their owne cause passed their Episcopall censure upon him yea although he not only in his booke but openly before the whole Court professed and protested that hee medled not with those Prelates who received and acknowledged their Episcopall Iurisdiction from Kings and Princes and withall he alleadged and read in the audience of the Courts sundry Statutes as in King Henry the eight Edward thâ— sixt and Queene Elizabeth which doe annex all Ecclesiasticall Iurisdiction unto the Crowne of England So as no Prelate or other Person hath any power to visit Ecclesiasticall persons c. But he must have it immediately from the King and confirmed by Letters Patents under the great Seale of England This Iurisdiction annexed to the Crowne of England Doctor Bastwicke alledged in Court against that usurped Iurisdiction of the Hierarchy of Rome which they challenge from Christ. Notwithstanding they alledged for themselves that they had their Episcopall authority from Christ and if they could not proove it they would cast away their Rochets So they may cast their caps too for any such proofe they can bring for it But stopping the Doctors mouth that he might not plead his cause they proceeded to a most grievous censure of him in 1000. pound fine to the King for maintaining the Royalty of His Crowne against the Prelates usurpation who would plucke away that gemme from it Imprisonment Excommunication suspension from his practise in Prison and the many miseries depending thereupon and devolving upon his Wife and children So as it is plaine they usurpe professe and practise such a jurisdiction as is not annexed to the Imperiall Crowne of England but which with the Pope and Prelates of Italy they claime from Christ. And this is cleere by a threefold practise of theirs 1. Their censuring of Doctor Bastwick for this very cause that hee impugned all Episcopall Iurisdiction over Gods Ministers claimed from Christ or the Scripture So as they make it their owne cause with the Pope and his Prelates as all holding by that title and not from the authority of Kings and Princes And this is according to that in Dr. Pockâ—â—ngtons Sunday no Sabbath where hee saith pag. 48. Hereby wee may by Gods mercy make good the trueth of our Church For wee are able lineally to set downe the succession of our Bishops from St. Peter to St. Gregory and from him to our first Archbishops St. Austin our English Apostle downward to his Grace that now fits in his Chaire Primate of all England and Metropolitane So hee Thus wee see how our Prelates have no other claime for their Hierchie then the Popes of Rome have and doe make which all our Divines fince the Reformation till but yesterday have disclaimed and our Prelates cannot otherwise assume but by making themselues the very limbes of the Pope and so our Church a member of that Synagogue of Rome Secondly the constant practise of our Prelates proveth this for they neither have at any time nor have sought to have any the Kings Letters Parents under the great Seale of England for their keeping Courts and Visitations c. But doe all in their owne names and under their owne Seales contrary to the Law in that behalfe Thirdly in that they labour by all meanes possible to maintaine this their absolute and independed Iurisdiction as no way depending on the King and namely by stopping the ordinary course of Law that the Kings people may bee cut off from all benefit of the Kings good Lawes and of their native ancient Liberties so as it is become very geason and a rare matter to obtaine a Prohibition against their illegall practises invexing oppressing the Kings good Subjects nay they are growne so formidable of late as if they were some new generation of Giants that the very motion of a Prohibition against a Prelate or their Proceedings in the High Commission makes the Courts of Instice startle So as good causes are lost and Innocents condemned because none dare pleade and judge their cause according to the Kings Lawes whereby wee ought all to be governed For example the Ministers of Surry who are suspended from their Ministery and outed of their meanes and freeholds against all Law or Conscience yet are so disheartned and overawed that they dare not contend in Law against the Prelate for feare of further vexations and they are out of hope of any fayre hearing in an ordinary Legall way Nay when Doctor Bastwicke had procured a Habâ—as corpus to remove him out of the Bishope stincking prison in the Gate-house unto the Kings Bench. and thereupon was removed thither-yet notwithstanding they procured the reversing of this Legall Order and brought the Prisonner backe againe with avengeance and triumph to his old lodging Thus wee see they have gotten such a power into their hands as doth overtop and countermaund the Kings Lawes and the peoples Liberties Now this power they have not from the Imperiall Crowne according to the Lawes of the Land but it is a meere usurpation So as being a power not derived from the King as the immediate fountaine of it it proves to bee at least a branch of that forraigne power altogether excluded in the Statute of 1. Elis. cap. 1. And it is flatly against the Oath of Supremacy in the same Statute which all Prelates take wherein they professe and promise faith and true allegiance to the Queenes Highnesse her Heires and lawfull Successors and to their power to defend all Iurisdictions Priviledges c. granted or belonging to the Queenes Highnesse her Heires c. Now all Ecclesiasticall Iurisdiction which the Prelates have authority to exercise being annexed to the Crowne as is cleere by the foresayd statute either they must not claime it by another title or if they doe they are all in a Tramunire and under the guilt of perjury And whither they bee not also in a Praemunire for practising their Iurisdiction as keeping of Courts visitations c. in their owne names not having the Kings Letters Patents under the Great Seale of England I leave to the learned in the Law to judge But some will say that they defend and maintaine all Ecclesiasticall Iurisdiction to bee from the King For in the visitation Articles for Norwich by Mathew their Lord Bishop this is one Be there any in your Parish that have denyed or perswaded any other to deny withstand or impugne the Kings Majesties Authority and Supremacy in causes Ecclesiasticall within this Realme First I answer this is a faire colour and pretence as if it were against Papists Secondly it is against their ordinary practise as in the former examples And thirdly admit they doe sincerely professe that they have or hold no Ecclesiasticall Iurisdiction but from the King yet the question is whither they will say that all those outrageous courses they how hold and
shew your selues like those faithfull servants of David sticke close to your King and if any danger come neere his sacred Person step betweene and let the losse of your owne precious life rescue and secure his who is worth ten thousand of us And so much for this point The next point ariseth from the order of these words Feare thou the Lord and the King That is First Feare the Lord and then the King It imports thus much That all our obedience to Kings and Princes and other Superiors must be regulated by our obedience to God Wee must so obey men as wee doe not there in trench or dash upon Gods Commandement God must first be served Therefore in all Commandements of man wee must consult with Gods Commandements or Law that it be not repugnant unto it This is also intimated in the order of the two Tables the First concerning our duty to God and the Second to our Neighbour And Christ tell that Questionist in the Gospel This is the first and great Commandement to wit to Loue God with all our heart and the second is like unto it Thou shalt loue thy Neighbour as thy selfe And the like orders it set downe 1. Pet. 2. Feare God Honour the King First feare God And this stands with good reason For First the King is Gods Minister and Vicegerent and commands as for God so from God and in God So as it is his office to command nothing against God Secondly If Princes shall commaund any thing against God and his Law then we must remember that we are Gods servants too and therefore must obey man in nothing that stands not with our obedience first to God For this cause the same word of God is a rule both for the King how to cary himselfe in governing and for every Subject how to cary himselfe to the King and first unto God Thirdly otherwise to obey or feare man before God and so above or against God is to make an Idol of man in placing him in a throne above God This is that feare of man which bringeth a snare Pro. 29 25. but who so putteth his trust in the Lord shal be safe So as the feare of man which brings a snare argues a failing of faith in God And this is a plaine defection and falling from God when man is obeyed against and above God The vse hereof is manifold 1. For reprehension 2. For Instruction 3. For Consolation 1. For reprehension of refutation of these that so advance mans ordinances and commandements as though they be contrary to Gods Law and the funda mentall Lawes of the State yet so presse men to the obedience of them as they hold them for no better then Rebells and to deserue to be hang'd drawne quartered that refuse to obey them And the chiefe Masters of his Mystery are the Iesuites in their blind obedience and they have gotten too many Doctors to bee their Disciples and broachers of this new Doctrine New I call it because it is flat contrary both to the expresse Scriptures and to the judgement of all Divines in all ages of the Church And because this their doctrine is So briefe now adayes I will set downe some Examples of the ancient Doctors judgement in this point And I will relate them out of Gratian himselfe As out of Augustine It is not alwayes evill not to obey the Commaundement when a Lord commaundeth those things which are contrary to God Then he must not be obeyed And Hierome If a Lord command those things which are not contrary to the holy Scriptures let the Servant bee subject to his Lord but if hee commaund contrary things let him obey rather the Lord of his Spirit then of his body And a little after If it bee good which the Emperour commaundeth execute the will of the Commander If evill Answer It behooveth to obey God rather then men And this also concernes Servant to their Masters and Wives to their husbands and children to their Parents that they ought in those things onely to obey their masters and husbands and parents which are not contrary to Gods Commandements And Ambrose Iulian the Emperour although he were an Apostate yet he had Christian Souldiers under him to whom when hee said bring forth your army for the defence of the Commonweale they did obey him but when he sayd unto them Draw out your weapons against the Christians then they acknowledge the Emperour of heaven Againe Aug. Hee which resisteth the Power resisteth the Ordinance of God But what if that be commanded which thou oughtest not to obey Here surely regard not the Power Observe the degrees of humane Lawes If the Substitute shall commaund that which ought not to bee done Yet if the Proconsul command the contrary thou doest not contemne the power if thou choosest to obey the greater Nor ought the lesser bee angry if the greater bee preferred Againe if the Consul himselfe commaund one thing and the Emperour another If the Emperour commaund one thing and God another what thinkest thou the greater power is God Pardon O Emperour Thou threatenest a prison He hell Here then thou must take thy faith as a Shield wherein thou mayst quench all the fiery darts of the enemy And another Father If any consent to anothers error let him know he is to be judged as equally culpable with him And Isidor If any forbid you that which is commaunded of the Lord or againe commaund that to be done which the Lord forbiddeth let him be execrable to all that love God Also hee that ruleth if hee either prescribe or commaund any thing besides the will of God or besides that which hee evidently commandeth in the holy Scriptures Let him bee accounted as a false witnesse of God or a sacrilegious Person When therfore the people are excommunicated even because they cannot bee compelled to evill then they are not to obey the sentence because according to that of Gelasius neither with God nor with his Church doth a wicked sentence bind any man So in Gratian. I will adde one more out of Bernard O spouse of Christ so obey man as thou offend not the will of God In evill workes never be obedient Do not obey in evill any Power although penalty compell if punishments be threatned if torments bee set before thee It is better to suffer death then to fulfill wicked commands It is better for a man to bee killed then to be adjudged to eternall damnation So Bernard I shall need to say no more to convince the novell impiety of those who doe with all rigor impose and the sinfull infirmity at least if not base cowardise of them that obey such commaunds as not only Gods word but even their owne Consciences tell them they ought not to doe Blush then and be ashamed O all ye Iesuiticall novell Doctors that suspend excommunicate persecute with all fury Gods faithfull Ministers and all because they will not they
for the extinguishing and remaunding to hell those damnable Heresies which then began to spring up among them by the meanes of those Seeds men Arminius and Vorstius And were not the learned Workes and Writings of those Worthies of the Reformed Churches next after the Scriptures the most fit to cope with those Heresies as being better exercised against them And doth not the King pag. 377. call that the Orthodox faith which the reformed Churches did professe and whereof Calvin Beza Zanchie Iunius and others were the planters and founders amongst them And in particular did not King Iames commend Calvin as the most judicious and sound Expositer of the Scripture Nay can any man bee so impious as to imagine King Iames should doe any act in prejudice of Calvin Zanchie Beza P. Martyr and the rest whose names and reputation Arminius himselfe laboured tooth and nayle to disgrace that so hee might advance his owne cause Did not King Iames write to the States against Arminius calling him that Enemy of God How then can any man be so injurious to the memory of that Orthodox King as to thinke hee ever intended to inhibit young Students the reading of those excellent judicious learned illustrious lights of the Church and to restraine them to the ancient Fathers and Schoole-man in whose writings though many things be good and excellent yet their workes are not without their navi or spots so as they that reade them must Margaritas è caeno legere Gather Pearles out of the mud as Virgil saith of the reading of Ennius And young Students have not the maturity of judgement to put an exact difference to make choise of the things that are excellent and to leave the refuse And 〈◊〉 the same King Iames applies that old Verse to this purpose Quo semel est imbuta recens seruabit odorem Testa diu The vessell will tast a long time after of that liquor wherewith it is first seasoned And what shall become of the little brooks if their fountaine bee corrupted So the King And wee know that the Fathers and Schoole-men being commended and presented to young men in the habits of venerable antiquity are apt to beget in them the greater reverence and credence to their writings in comparison of those that are moderne and as it were but of yesterday And therefore young Students had need rather to bee admonished not to meddle with Fathers and Schoole-men till they come to riper yeeres and bee well seasoned with the pure liquor of Trueth both immediately drunke in from the fountaines of the Scriptures and derived by those uncorrupt Conduit-pipes the Divines of the Reformed Churches An unexpert Sea-man must not adventure his vessell on the Seas without an experienced Pilot that knowes the Shelues or shallowes and Rocks least he commit ship-wrack before he be aware Againe wee know what a learned Champion King Iames was against Popery Now an injudicious Reader not being well grounded aforehand comming to read some Fathers and Schoole-men may in some passages perhaps foysted in by the false fingering of the Monks as many of the writings in the volumes of the Ancients are factious and spurious bee infected with the poyson of Popish error and Superstition before hee be aware Therefore how can wee imagine that any such Order was the Kings but rather that it proceeded from some of the Prelates about him thereby the more easily to make way for the accomplishing of their plot so long a hammering for the reinducing of Popery And to this purpose they procure another order in King Iames his name for the inhibiting of young Ministers to preach of the Doctrines of Election and Predestination and that none but Bishops Deanes shall handle those points And after that there is set forth a Declaration before the Articles of Religion in King Charles his name which though as wee noted before it was farre from his Majesties pious intention to inhibit any part of Gods truth to bee preached but the contrary heresies yet the Prelates perverted and extended it to an universall silencing and suppressing of all those saving Doctrines of Election Predestination effectuall vocation by grace assurance perseverance in opposition to the contrary Arminian heresies so as neither Prelates nor Presbyters must meddle with them Thus the Doctrines of the Gospell must be for ever husht layd a sleep Thus our Articles of Religion to which all our Ministers subscribe are hanged up upon the wal and cashered as the heathen Oracles of old Thus the Ministry of the Gospell is at once overthrowne and nothing but orations of morality must be taught the people And herein doe our Prelates follow the rule of Contâ—en the Iesuite in his Politicks who prescribes this rule of silencing Controversies as an excellent way for restoring their Roman-Catholicke Religion in the Reformed Churches For if truth and error bee both suppressed truth by and by vanisheth but errour doth by necessary consequence come instead thereof and prevaile As if a man should bee hoodwinck it for the space of 24. houres that hee should neither see the day nor the night by this meanes all is night to him Nor is this a devise of yesterday but Satan had broached it long agoe For the Centuriators observe that the Authors and Advocates of corruptions and errours procuring by their flattery and faire showes to great men an opinion of great learning and so much the greater by reason of their high Grace and dignity which makes them the more admired and being the Patrons of great mens vices therefore those errors being opposed by the Orthodox they labour to compose all Controversies with an Amnestia or silencing of all disputes and by that meanes they wickedly presume to reconcile Christ with Belial Truth with Errour a believer with an infidell So as the Emperor Anastasius being a favourer of the Arrian heresy was mooved by such counsels to bury the Controversies of the principall heads of Doctrine under an Amnestia But in vaine This counsell is not of God but of men Vnder this cloake and patronage of Amnestia doe corruptions and other plagues of the Church of God increase Let therefore all Potentates of this world learne that the most waighty Controversies of the Articles of faith cannot be abolished or quieted by Amnesties but rather let them be determined by the Word of God c. So they The like did the Arrian Bishops in a Councell at Seleucia called by Constantius an Arrian Emperor who did therein suppresse by a perpetuall Amnestia the mention of homousios and homotousios that so they might coyne a new faith and utterly extinguish that of the Councell of Nice Thus wee see the antiquity of this practise But wee have before sufficiently cleared our gratious Soveraigne from having the least intention of Suppressing any part of Gods truth by that his Declaration but only of the coÌ„trary errors although the Prelates do pervert presse it upoÌ„
by Superstitious Idolaters in honour of Ceres and Proserpina Heathen Goddesses may bee turned into the prayse and glory of the Virgin Mary And pag. 209. The Assumption of his Lady is set forth with a picture how shee is taken up into Heaven with Verses And pag. 212. Hee seemes to hold the Virgin Mary to have beene without sinne And pag. 219. 220. Hee boldly beares himselfe upon the approbation of the Church of England in magnifying the Virgin Mary as considered not as a meere woman but as a type and Idea of an accomplisht piety And pag. 158. of Sanctity it selfe And pag. 220. hee preferres the errour of the adoring extreme before the Puritans neglecting of her in calling her Mal Gods mayd and rejecting Hayle Mary full of grace And pag. 223. hee saith Of one thing I will assure them Till they are good Marians they shall never bee good Christians And pag. 235. Of sundry Grandees hee saith All which are Canonized for Saints having erected and dedicated Temples to her memory Neither have the Princes of this our Ile beene defective in doing her all possible honour and in Consecrating Chappels and Temples to her memory And ibid My arithmeticke will not serve me to number all those who have registred their names in the Sodality of the Rosary of this our Blessed Lady the originall is derived from the battaile of Naupactan gained by Iohn of Austria and the Christians which victory was attributed to the intercession with her Sonne And pag. 236. hee recites the many holy orders of this Sodality Styling them Great worthy and pious people and concludes thus For shame let not us alone deny her that honour and prayse which all the world allowes her And pag. 247. he Invocates her saying O pardon gratious Princesse my weake indeavours to summe up thy value c. And pag. 248. Thou deservest a Quire of Queenes here another of Angels in heaven to sing thy prayses c. And I confesse O my sweetest Lady And pag. 249. To give thee an estimation answerable to thy merit is a thing impossible I must therfore be cōtent to do by thee as the ancient heathen did by the images of their gods when by reason of their height they could not place the Crownes they humbly layd them at their feet many more passages might be added as pag. 150. he cals her womans deerest mistrisse And pag. 32. a glorious Empresse And pag. 3. Empresse of this lower world And pag. 2. If Christ was faire above the Sons of men should not shee bee so above their daughters And in his Epistle to his feminine reader speaking of the Virgin Mary This is shee who was on earth a confirmer of the good and a reformer of the reprobate Al her visitants were but so many converts whose bad affections and erronious opinions the sweetnes of her discourse had rectified The Leprosy of sinne was her dayly cure and they whom vice had blinded were by her restored to their in ward sight their prostrate soules adored divine Majestical vertue residing in this Sacred Temple The knowledge of her humbled the most proud natures for the lustre of her merits rendered their owne obscure And in his Epistle to the Masculine Reader Truly I believe that the under-valuing of one so great and deare in Christs esteeme as his Mother cannot but bee displeasing to him and that the more we ascribe to her setting invocation apart the more gracious wee appeare in his sight And hee concludes it thus I will onely adde this that since the finishing of this Story I have read a booke of the now Bishop of Chicester intituled Apparatus c. and I am glad to find that I have not digressed from him in any one particular So hee Loe therefore what a Metamorphosis of our Religion is here Here is a new goddesse brought in amongst us The author glorieth that hee is the first who hath written as hee saith in our vulgar tongue on this our Blessed Virgin And God grant he be the last But he beares himself in al this upon the Church of England where I pray you At last I perceive this Church of England is the now Bishop of Chicester in his Apparatus c. From whom he hath not digressed in any particular And surely it were strange that such a mystery of iniquity could bee found but in a Prelate and in this one by name for a tryed Champion of Rome and so a devout votary to his Queene of heaven Againe they have laboured to make a change in the doctrine of obedience to Superiours of which wee spake before setting man so in Gods Throne as all obedience to man must bee absolute without regard to God and conscience whose only rule is the Word of God But wee spake of this sufficiently before We will conclude with one instance more touching change in doctrine and that is concerning the doctrine of the Sabbath or Lords-day wherein our novell Doctors have gone about to remoove the institution of it from off the foundation of divine authority and so to settle it upon the Ecclesiasticall or humaine power For maintenance hereof they have strained the vaines of their Conscience no lesse then of their braines And they are so mad upon it that no shame will stay them till confusion stop their mouthes It is reported that Doctor White hath sent an answer to A. B. which is now at the presse Surely hee will sacrifice all the remainder of his reason if any be left in him upon it Sure I am he can never answer it except with rayling and perverting wherein lyeth his principall faculty in fighting against the truth which be hee well assured is too hard for him and all his confederates But herein hee hath great advantage that hee may print what hee will at hand But the contrary side with much difficulty and delay Otherwise hee had had his hand full before now when he should have beene put to the taske to answer the full answer at large to his tedious Treatise of which A. B. was but a tast Well thus much of the first and grand change to wit in doctrine which our Prelates especially of late dayes have beene a hammering and now almost except the Lord Christ strike in and prevent them brought to perfection We shall bee much shorter in the rest and dispatch them in a Word because they have beene touched before The next change is innovation in Discipline which in a word is this that whereas of old the Censures of the Church were to bee inflicted upon disordered and vitious persons notorious livers as drunkards adulterers hereticks Apostates false teachers and the like now the sharpe edge thereof is turned mainly against Gods people and Ministers even for their vertue and piety and because they will not conforme to their impious orders Our Homily proves Rome no true Church as wanting the three essentiall markes the Word Sacraments and Discipline And of
precedent and proofe And for this very cause were there no more Preaching was never more necessary in this City than at this time which doth so swarme with multitudes of poore who without some present competent reliefe must needs perish so would heape upon this City yet greater Sins which is ready to sinck under the heavie burthens both of Sins and Plagues I might note againe as an 8. reason that great extraordinary increase the very first weeke of the Fast together with most hideous stormes fearfull and foule weather immoderate raine ever since it began God testifying by his reviving and renewing of the Plague by the sad and black countenance of the skies and those many great losses both by Sea Land that he abhorres such a Fast as of which his very judgemēts Speak Call you this a Fast Yea also a 9. reason because according to the Prelates practise this Fast is made a meere mock Fast wherein God is mocked to the face For doe the Prelates propose this as the principall end of their Fast to breake off their violent and tyrannicall proceedings against Gods Ministers and so against the State of Religion I feare it And so long let us never look for any good issue of this Fast but rather further judgements to be powred upon the Land For these reasons I say I could wish with all my heart to be an humble Petitioner to the King who I am perswaded would speedily hearken to such a request and would certainly answere that it was never his mynd that Preaching should be in this Fast prohibited The king prohibit Preaching Noe noe we all see who they be that prohibit Preaching even those that labour tooth and nayle to Suppresse Preaching and lay snares to intrap all painfull Preachers as the pressing of the booke for Sports for instance they being not content that the booke be read by the Curate but the Incumbent himselfe must read it or els abide extremity as Suspension from his Ministry Excommunicatiō out of the Church Sequestration from his living and Ecclesiasticall meanes the great crying Sinne of this Land at this day But I will add no more So as the Ninivites shall rise in judgement against this generation for they upon occasion of Ionas preaching proclaimed a Fast and reformed their lives and their violent dealing but these men under pretence of a Fast as Iezebel did to devoure Naboths vinyard would devoure Christs Vinyard while they Suppresse the Preaching of the Word whereby men should be convinced of their Sinnes and converted from them and bring forth good fruits of the Vine and thereby harden their necks against the Lord and strengthen their hands in violence to fill up their sinnes allway The sixt Innovation is about the meanes of the knowledge of God and of the Mistery of our Salvation That may be verified of many Prelates in these dayes which Christ charged the Pharisees with all Woe be unto you Scribes and Pharisees hypocrites for yee shut vp the Kingdome of heaven against men for yee neither goe in your selues neither suffer yee them that were entring to goe in Matth. 23. 13. Which in Luke 11. 52. is expressed thus Ye take away the Key of Knowledge And doe not our Prelates thus when they hush and silence all Lectures in whole Diocesse When they suppresse and cut short Preaching all they can When they lay snares to muzzle Gods Ministers that they may not Preach When they disgrace and traduce Preaching calling it in scorne Sermonizing When they forbid Ministers to use any prayer before their Sermons but that bare and barren forme of words in the Canon wrapping all up in the Lords Prayer When they must use no Prayer at all after the Sermon but come downe and read a second or third Service at the Altar where in great Churches halfe the people cannot heare a word When they must not preach at all in the Afternoone upon the Lords dayes When they must onely Catechise for halfe an hower and that not by expounding the Principles of Religion which may well be called the Key of Knowledge which they take away but onely by the bare questions answeres in the booke teach the children like Parats so as they can never come to give a reason of their fayth with understanding When in a great City or in the Vniversities they limit all Sermons to one hower so as the heares cannot injoy the benefit of more then one Sermon a day Yea what devises have they not put in practise to put the light of Gods word vnder a bushell if not rather altogether to quench it if it were in their power What invectives are in Shelfords ad Treatise against Preaching and the peoples knowledge How doth he find fault with the Peoples desire of Sermons And pag. 47. he Sayth Our Soli Sermonists and Solifidians so they may have a Sermon or two on the Lords dayes c. And pag. 91. he allowes of Preaching with a restriction and limitation as being not fit for every Minister but for extraordinary excellent men called by God and the Church to reforme Errours abuses or to promulge to the world new Lawes Canons And againe least this should be too great a burthen to these his extraordinary men he qualifies the matter by restraining their preaching to certaine extraordinary times in the yeare pag. 94. as Easter Whit-Suntide Christmas day and to extraordinary places too as Cathedralls and for this cause pag. 93. he would have many Ministers vnfurnished of their licences especially those that preach twice every Lords day and those that are permitted to preach to be restrained to certaine times and seasons as once a Moneth at most And he gives the reason of all because the Church is now settled and therefore doth not need preaching as once it did in its infancy So he Thus they labour tooth and nayle to cry downe Preaching For saith he p. 94. Reading is the ordinary preaching ordained by God himselfe And this is that maine marke which they al shoot at to mould up all in the Lumpe of the Communion Booke and make that the Summe and Scope the very Circle of al Religion Knowledge The Seventh innovation is in the rule of faith for whereas the sole and complete rule of faith is the Holy Scripture as 2. Tim. 3. Our new Doctors cry up the dictates of the Church to wit of the Prelates to be our only guides in Divinity as in Reeves Cōmunion booke Catechisme expounded pag. 20. and 206. where all Ministers must submit to the judgement of the Prelates in all matters pertaining to religion and all Prelates must submit to the Arch-Prelate as having a Papal infalibility of spirit whereby as by a Divine Oracle all questions in Religion are finally determined And here I cannot forget a speech of the chiefest Prelate of England in the High Commission who at the censure of Doctor Bastwicke for oppugning the
little examine what force there is in this Argument Cathedralls are so and so therefore all other Churches must conforme to them I deny the Argument Legibus vivendum est non exemplis We must live by lawes not by examples The rites and ceremonies of all our Churches are prescribed and precisely limited by the Lawes of the Land by Act of Parliament and are not left at large to the Example of Cathedralls Nay how comes it about that Cathedralls have usurped that Lawlesse and boundlesse Liberty of conforming themselves to Rome in all those their ceremonies What law can they show for this Will they plead prescription For how long time What prescription can Durhams Cathedrall-Church plead for her new service new Copâ—s new Images of Saints and Angels new rites on Candlemas day with their hundreds of tapers and candles and instead thereof bringing a Spirituall darkenesse upon mens soules by shutting out the ancient morning Prayers and other meanes of true knowledge and devotion Are not the authors of this innovation yet alive What Prescription of long custome can the Cathedrall Church of Bristow plead which now of late also hath set up new Images of the Apostles and other Saints What Prescription can Pauls Cathedrall bring for those mitred Images and Statues newly erected and for those winged Angels round about the Quire What Prescription can that Cathedrall Church at Woâ—verhampton in Staffordshire plead for her goodly costly new Altar with the Dedication thereof within these 2. or 3. yeares last past in which Dedication all the Romane rites were observed as Censings washings bowings Copes though but borrowed from Lichfeild chantings abusing of Scripture as Iohn 10. 22. to prove dedication of Altars and the like or what custome can the Same Church plead for erecting their new Altar and throwing out of their ancient and painfull Preacher What warrant have they for setting up such Altars for Baal such dumbe gods and casting downe the throne and stopping the mouth of the living God The like may be said of many other Cathedrals if not all which within these few yeares yea but Yesterday have beene strangely metamorphosed into a Curtizan-like garbe and now must be Like Mother Like Daughter Must therefore all Churches conforme to their new Romish Pashions Must therefore the Cathredrals in Oxford I meane these Câ—lledge-Churches as Magdaleâ—s Christs Church Queenes S. Iohns and others as also those Chappels in Cambridge as Peter-house Chappell S. Iohns Kings Queenes become the â—â—rceries and Springs of Superstition and Idolatry to the whole Land because of late dayes they have crested goodly new Altars Images Crucifires and such like ornâ—ments of the Romish where And because they both practise and presse the bowing to those Idols must therefore all Scholars bow unto them To what end then shall men send their Sons to the Universities if there they must be trained up to the Superstition and Idolatrie of Popery Thus we see how unlike our Cathedrals be to that they were formerly being newly set out with a Romish dresse according to those Spirits which rule in the ayre so as their examples ought to be no Lawes to bring in an universall conformity to these yesterday innovations in Mother-Cathedrals Againe by what title doe Cathedrals came to be Mothers to other Churches what Mothers Except Step-Mothers For they never bore nor brought forth those Churches whom they call daughters And right Step-Mothers they be that cheat the children of their Fathers inheritance as these would doe who rob the Spowse of her Iewels and put upon her the cast attyre of the whore But they alledge the Order for St. Gregories by Paules wherein there is an imitation of this conformity of other Churches to their Mother-Cathedrals I answere our gratious King at that as at other times as still likâ— himselfe plainly said that he would have no innovations Nor can we imagine that it was any part of his meanning that all Churches should in all things conforme to Cathedralls much lesse that all Cathedralls should bring in new rites that so other Churches might conforme to them What Must other Churches have Organs Singing Quires Altars Images Crucifixes Tapers Copes and the like because such is the guise of Cathedralls Must long chanting Service goe up and preaching goe downe because it is So in Wolverhampton Durham and other Cathedralls But by what Law By the Popes Canon Doth not our Law exclude out of all Churches all other rites besides those in the Communion Booke Doth not the Homily fore-cited prayse God for the purging of our Parish Churches from piping chanting and the like as wherewith God is so sore displeased and the house of Prayer defiled And doth not another Homily coÌ„demne the setting up of Images Crucifixes and such Reliques in Churches and all for the perill of Idolatry which doth necessarily attend the same And doth not the Queenes Injunctions forbid all skrines and reliques of Idolatry and Superstition And doth not another Homily condemne many Altars Images and Idols as heathenish and Iewish abuses How then will our new Masters our Innovators make good the bringing in of these things afresh into Cathedrals forcing all petty churches to coÌ„forme thereunto would the Prelates thus make the Mother Cathedrals thus by theÌ„selves made adopted Romes daughters their Concubines whereon to beget a new bastard generation of sacrificing Idolatrous Masse-Priests throughout the Land which our good Lawes and all our learned and pious Divines proclaimed illegitimate and abominable So as I cannot but wonder though I hope better that these desperate and all daring Popish Innovators turning off the State of the Kingdome and Church upside downe beating themselves either upon the Popes Canon-Law overtopping the Regall power or upon the evill example of their lately metamorphosed Cathedrals conformed to Rome that so they may finely or furiously inforce all the Churches in England to the like conformity and so reduce England under the Papall yoake againe they being now dead that felt the intollerable pressure of it and a new generation sprung up that affect novelty and to trade with Rome againe and nothing can now stay them but they will either breake all in pieces or their owne neckes that they are not cited before the Royall Tribunalls of Iustice and the Iudges and Iustices in their Circuits and assises doe not take Cogniscance of such perturbers who undermine and overthrow the State of Church and Common weale and mingle heaven and earth together and so condignely punish them for their intolerable usurpations So should my text be here made up My Son feare thou the Lord and the King and meddle not with them that are given to change For their calamity shall rise suddainly and who knoweth the ruine of them both But alas have they not got the Lawes under their girdles and doe they not trample them as durt under their feet And therefore with what chaines shall wee bind these men How shall wee
Canon upon what authority doe they goe Surely they lay all the load upon the King Why upon the King Doth the King commaund that Ministers shall read it in their Congregations No such thing The Booke Orders that it bee published in Churches but expresseth not that it bee read by the Ministers Indeed it saith Wee further wiâ—l that publication of this our Commaund bee made by order from the Bishops c. Now the publication of the Commaund differs from the reading of the Booke The commaundement may be published and yet not the Booke read Well but it pleaseth their Lordships so to extend their order Ministers must read it But they dare not doe it as being against their Consciences If not what then They must bee suspended and are By what Law or Canon That matters not their will is so But if they alledge the Kings authority as they doe where show they the King hath given them this authority to proceed so illegally and incanonically The Booke orders no such severe and wicked Censures to be inflicted upon any in that behalfe No nor yet gives the Bishops any expresse order or power at all to punish any Minister in this case And will no lesse Censure then serve the turne then suspension excommunication deprivation and the like but they are rebells against the King If so then there is a Law to punish them But how are they rebells They resist not they doe no violence to authority All disobedience is not rebellion For then Daniel and the three children had beene rebells for not obeying the Kings Commandement But the Ministers I say that refuse to read the Booke doe not therein directly disobey the King For first the Booke expresseth no such Commaundement that Ministers shall read the Booke as before Secondly no wife and honest man can ever imagine that the King should ever intend to commaund that which mainly tends to the publicke dishonour of God and his Word to the violation and annihilation of the holy commandement touching the Sabbath to the alteration of the Doctrine of the Church of England which in the Homily clearly fully grounds the sanctification of the Lords day which it calls our Christian Sabbath-day upon the fourth commaundement and conseqnently to the destruction of the peoples soules For this were against all those solemne royall Protestations of the King as where he sayth Neither shall we give way for the authorising of any thing whereby any innovation may steale or creepe into the Church but preserve that unity of Doctrine c. But the reading of this Booke by the Ministers is to bring in and that not creepingly and by stealth but by the head and shoulders as it were by a flood gate set open a mighty innovation of the unity or Doctrine concerning the Sabbath which hath beene ever since the Reformation and so from the Raigne of Queene Elizabeth of famous memory constantly universally and unanimously maintayned in the Church of England untill this late faction of Anti-Sabbatarians started up to cry downe all Sanctification all power and purity of Religion And indeed the innovation of the Doctrine of the Sabbath bring in with it an universall innovation of all Religion as experience is an eye-witnesse Therefore for certaine the King never gave authority to the republishing of this Booke in case it should any way tend to any innovation or violation of the unity of Doctrine professed and maintained in our Church Againe the profanation of the Sabbath or Lords-day which the Booke seemes to give allowance unto as in sundry sports there specified is directly against the very first Act of Parliament in the first of King Charles an auspicious beginning promising a religious and gracious Raigne where it is expressely sayd For as much as there is nothing more acceptable to God then the true and sincere service and worship of Him according to his holy will and that the holy keeping of the Lords day is a principal part of the true service of God and therefore all unlawfull exercises and pastimes are prohibited upon that day Now what are unlawfull exercises and pastimes prohibited on that day Namely not only those there specified but all other unlawfull pastimes as there it is sayd What are those By name all dancing leaping rebelling and such like in termes condemned by Imperiall Edicts Decrees of Councells writings of ancient Fathers of all learned Divines both Protestants and Papists in all ages And King Iames of famous memory in his Basilicon Doron to his Sonne hath these words Certaine dayes in the yeare would be appointed for delighting the people with publicke Spectacles of all honest games and exercises of armes as also for conveening of neighbours for intertaining friendship and heartlinesse by honest feasting and merrinesse as in making playes and lawfull games in May c. So that alwayes the Sabbaths be kept holy no unlawful pastimes be used By which words it is evident that all Sports on the Sabbaths or Lords dayes are condemned as unlawfull which yet are by King Iames allowed on other dayes Now will any say that our gracious Soveraigne the Peerelesse Sonne of so Peerelesse a Father doth herein disobey his Royall Fathers instruction as to allow May-games and the like as lawfull on the Sabbath which Hee expressely and by name forbids to bee used on that day Object But the Booke for Sports was first published in Print in K. Iames his name and therein May-games and other Sports are alowed on the Sabbath dayes Answ. It s too true But if wee consider the maner of putting forth of that booke at first we shall finde how light it is to hold waight or to preponderate that learned and judicious Booke honorably Stiled Basilicon Doron First it was procured compiled and published in time of his Majesties Progresse into Scotland when he was more then ordinarily merily disposed They that were the compilers of it for we must not thinke the Kings leasure served him to doe it for their officiousnesse Populo ut placerent God rewarded them the one not long after injoying his life the other surviving out-living both his favour place in Court Againe it was never read nor yet pressed upon any Minister to be read during King Iames his raigne which lasted six yeares after the publishing of the said Booke in Print Thirdly it was not ratified under the Kings broad Seale as publick royall Acts use to be to make them authenticall Fourthly this booke was not inserted in his royall works sent to Oxford as not sutable to be ranked among so many learned and pious workes Lastly it was never in his raigne used as a snare and engine to outt good Ministers out of their Ministry and living as it is now used by the Prelates Quest. But how came it to be revived republished K. Iames being dead and this book also having no place in his royall Workes to preserve the memory of it Answer By whose