Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	king_n	kingdom_n	parliament_n	5,178	5	6.3666	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67877	The history of the troubles and tryal of the Most Reverend Father in God and blessed martyr, William Laud, Lord Arch-Bishop of Canterbury. [vol. 2 of the Remains.] wrote by himself during his imprisonment in the Tower ; to which is prefixed the diary of his own life, faithfully and entirely published from the original copy ; and subjoined, a supplement to the preceding history, the Arch-Bishop's last will, his large answer to the Lord Say's speech concerning liturgies, his annual accounts of his province delivered to the king, and some other things relating to the history.	Laud, William, 1573-1645.; Wharton, Henry, 1664-1695.; Prynne, William, 1600-1669. Rome's masterpiece.	1700 (1700)	Wing L596; ESTC R354	287,973	291

very much of this and Ambition sticks so close to Humane Nature as that it follows it into all Professions and Estates of Men And I would to God Clergy-Men had been freer from this Fault than Histories testifie they have But this hath been but the fault of some many Reverend Bishops in all Ages have been clear of it and 't is a personal Corruption in whomsoever it is and cannot justly be charged upon the Calling as this Lord lays it Neither have the worst of them some Popes of Rome excepted been the common Incendiaries of the Christian World But Incendiaries is grown a great word of late with this Lord and some of the poor Bishops of England have been made Incendiaries too by him and his Party But might it please God to shew some token upon us for good that they which hate us may see it and be ashamed Psalm 86. 17. there would be a full discovery who have been the Incendiaries indeed in these Troubles of England and then I make no question but it will appear that this Lord flames as high and as dangerously as any Man living But behold saith God all ye that kindle a Fire that compass your selves about with Sparks walk in the light of your own Fire and in the Sparks which your selves have kindled This shall ye have of my hand ye shall lie down in Sorrow Isai. 50. 11. Next I pray be pleased to consider how unworthily and fallaciously withal this Lord manages this Proof For all this Discourse tends to prove it unlawful for Bishops to intermeddle in Secular Affairs that so to do is hurtful to themselves in Conscience and in Credit and to others also by this their irregular Motion And this he proves by their never ceasing from Contention one with another either about the Precedency of their Sees or Churches They have indeed some and sometimes contended too eagerly for their Sees and Churches but neither all nor any that I know with a never-ceasing but the Bishop of Rome for his Supremacy And say this were so yet these Contentions were about their own proper Places not about Civil Affairs which now should lie before his Lordship in Proof and therefore was no irregular Motion of theirs in regard of the Object but only in regard of the manner Nor were they out of their Orb for this though faulty enough The like is to be said for that which follows their Excommunicating one another upon these Quarrels As for their drawing of Princes to be Parties with them thereby casting them into bloody Wars this hath seldom happened and whenever it hath happened some Church business or other hath unhappily set it on not their meddling in Temporal Affairs But whatever caused it the Crime of such misleading of Princes is very odious and as hateful to me as it can be to his Lordship But the Persons must bear their own Faults and not the Calling and sure I am this Lord would think me very wild if I should charge the antient Barons Wars in England upon his Lordship and the Honourable Barons now living But howsoever by this 't is plain that this Lord would not only have the Bishops turned out of all Civil Employments but out of their Ecclesiastical Jurisdictions also They must have no Power nor Superiority there neither their Sees must be laid as level as Parity can make them For all these Mischiefs came on saith he as soon as they were once advanced above their Brethren And one thing more I shall take occasion to say Here 's great Clamour made against the Bishops and their meddling in Civil Affairs but what if the Presbytery do as much or more Do they Sin too by breaking out of their Orb and neglecting the Work of the Ministery No by no means Only the Bishops are faulty For do you think that Calvin would have taken on him the Umpirage and composing of so many Civil Causes as he did order between Neighbours if so great Sin had accompanied it For he dealt in Civil Causes and had Power to inflict Civil Punishments in his Consistory For he committed divers to Prison for Dancing and those not mean ones neither and he arbitrated divers Causes and in a great Controversie between the Senate of Geneva and a Gentleman he tells one Frumentius who laboured for a Reconciliation that the Church of Geneva was not so destitute but that Fratres mei saith he huic Provinciae subeundae pares futuri essent some of his Brethren might have been fit for that Work Belike he took it ill that in such a Business though meerly Civil he and his Fellow-Ministers should be left out And for matters in the Common-wealth he had so great Power in the Senate and with the People that all things were carried as he pleased And himself brags of it that the Senate was his and the People his And to encrease his Strength and make it more formidable he brought in Fifty or more of the French his Country-men and Friends and by his solicitation made them Free Denizons of the City of which and the Troubles thence arising he gave an account to Bullinger Anno 1555. Or can you think that Beza would have taken upon him so much Secular Employment had he thought it unlawful so to do For whereas in the Form of the Civil Government of that City out of the Two hundred prime Men there was a perpetual Senate chosen of Sixty as Bodin tells us my worthy Predecessour Arch-Bishop Bancroft assures me Beza was one of these Threescore And yet what a crying Sin is it grown in a Bishop to be honoured with a Seat at the Council-Table Besides this when Geneva sent a solemn Embassie to Henry IV. of France about the razing of a Fort which was built near their City by the Duke of Savoy Beza would needs go along to commend that Spiritual Cause unto the King and how far he dealt and laid Grounds for others to deal in all such Civil Causes as were but in Ordine ad Spiritualia is manifest by himself And I am sure Laesus proximus may reach into the Cognizance of almost all Civil Causes Or can any Man imagine that so Religious a Man as Mr. Damport the late Parson of St. Stephen's in Coleman-street would have done the like to no small hindrance to Westminster-Hall had he thought that by this meddling he had hurt both his Conscience and his Credit whereas good Man he fled into New-England to preserve both Or if Mr. Alexander Henderson would have come along with the Scottish Army into England and been a Commissioner as he was in that whole Treaty wherein many of their Acts of Parliament concerning the Civil Government of that Kingdom were deliberated upon and confirm'd if he had thought his so doing inconsistent with his Calling Or that the Scots being so Religious as they then were even to the taking up of Arms against their King for Religion

never move His Majesty directly or indirectly for that Honour and was surprized with it as altogether unlooked for when His Majesty's Resolution therein was made known unto him Nor ever did that Bishop take so much upon him as a Justiceship of the Peace or meddle with any Lay-Employment save what the Laws and Customs of this Realm laid upon him in the High Commission and the Star-Chamber while those Courts were in being and continued Preaching till he was Threescore and four and then was taken off by Writing of his Book against Fisher the Jesuit being then not able at those Years to continue both And soon after the World knows what trouble befel him and in time they will know why too I hope Besides the Care of Government which is another part of a Bishop's Office and a necessary one too lay heavy upon him in these Factious and broken Times especially And whatsoever this Lord thinks of it certainly though Preaching may be more necessary for the first planting of a Church yet Government is more noble and necessary too where a Church is planted as being that which must keep Preaching and all things else in order And Preaching as 't is now used hath as much need to be kept in order as any even the greatest Extravagance that I know Nor is this out of Christ's Commission Pasce Oves John 21. 15. for the feeding of his Sheep For a Shepherd must guide govern and defend his Sheep in the Pasture as well as drive them to it And he must see that their Pasture be not tainted too or else they will not thrive upon it And then he may be answerable for the Rot that falls among them The Rhetorick goes farther yet To contend for sitting at Council Tables to govern States No but yet to assist them being called by them To have States-Men instead of Church-Men No but doing the Duty of Church-Men to mingle pious Counsels with States-Mens Wisdom To sit in the highest Courts of Judicature And why not in a Kingdom where the Laws and Customs require it Not to be employed in making Laws for Civil Polities and Government And I conceive there is great Reason for this in the Kingdom of England and greater since the Reformation than before Great Reason because the Bishops of England have been accounted and truly been grave and experienced Men and far fitter to have Votes in Parliaments for the making of Laws than many young Youths which are in either House And because it is most fit in the making of Laws for a Kingdom that some Divines should have Vote and Interest to see as much as in them lies that no Law pass which may perhaps though unseen to others intrench upon Religion it self or the Church And I make no doubt but that these and the like Considerations settled it so in England where Bishops have had their Votes in Parliaments and in making Laws ever since there were Parliaments yea or any thing that resembled them in this Kingdom And for my part were I able to give no Reason at all why Bishops should have Votes in Parliament yet I should in all Humility think that there was and is still some great Reason for it since the Wisdom of the State hath successively in so many Ages thought it fit And as there is great Reason they should have Votes in making Laws so is there greater Reason for it since the Reformation than before For before that time Clergy-Men were governed by the Church Canons and Constitutions and the Common Laws of England had but little Power over them Then in the Year 1532. the Clergy submitted and an Act of Parliament was made upon it So that ever since the Clergy of England from the Highest to the Lowest are as much subject to the Temporal Laws as any other Men and therefore ought to have as free a Vote and Consent to the Laws which bind them as other Subjects have Yet so it is that all Clergy-Men are and have long since been excluded from being Members of the House of Commons and now the Bishops and their Votes by this last Act are cast out of the Lord's House By which it is at this Day come to pass that by the Justice of England as now it stands no Clergy-Man hath a Consent by himself or his Proxy to those Laws to which all of them are bound In the mean time before I pass from this Point this Lord must give me leave to put him in mind of that which was openly spoken in both Houses that the Reason why there was such a Clamour against the Bishops Votes was because all or most of them Voted for the King so that the potent Faction could not carry what they pleased especially in the Vpper House And when some saw they could not have their Will to cast out their Votes fairly the Rabble must come down again and Clamour against their Votes not without danger to some of their Persons And come they did in Multitudes But who procured their coming I know not unless it were this Lord and his Followers And notwithstanding this is as clear as the Sun and was openly spoken in the House that this was the true Cause only why they were so angry with the Bishops Votes yet this most Godly and Religious Lord pretends here a far better Cause than this namely that they may as they ought carefully attend to the Preaching of the Word and not be distracted from that great Work by being troubled with these Worldly Affairs And I make no doubt but that the same Zeal will carry the same Men to the devout taking away the Bishops and the Church Lands and perhaps the Parsons Tythes too and put them to such Stipends as they shall think fit that so they may Preach the Gospel freely and not be drawn away with these Worldly Affairs from the principal Work of that Function Well! my Lord must give me leave here to Prophesie a little and 't is but this in short Either the Bishops shall in few Years recover of this Hoarseness and have their Honour and their Votes in Parliament again or before many Years be past all Baseness Barbarity and Confusion will go near to possess both this Church and Kingdom But this Lord hath yet somewhat more to say namely that If they shall be thought fit to sit in such Places and will undertake such Employments they must not be there as ignorant Men but must be knowing in Business of State and understand the Rules and Laws of Government and thereby both their Time and Studies must be necessarily diverted from that which God hath called them unto And this surely is much more Vnlawful for them to admit of than that which the Apostles rejected as a distraction unreasonable for them to be interrupted by Why but yet if they shall be thought fit to sit in such Places and will undertake such Employments what then Why then they must not sit there as ignorant Men

is made by these Men as if it were Contra Regem against the King in Right or in Power But that 's a meer ignorant shift for our being Bishops Jure Divino by Divine Right takes nothing from the King 's Right or Power over us For though our Office be from God and Christ immediately yet may we not exercise that Power either of Order or Jurisdiction but as God hath appointed us that is not in His Majesty's or any Christian King's Kingdoms but by and under the Power of the King given us so to do And were this a good Argument against us as Bishops it must needs be good against Priests and Ministers too for themselves grant that their Calling is Jure Divino by Divine Right and yet I hope they will not say that to be Priests and Ministers is against the King or any his Royal Prerogatives Next Suppose our Callings as Bishops could not be made good Jure Divino by Divine Right yet Jure Ecclesiastico by Ecclesiastical Right it cannot be denied And here in England the Bishops are confirmed both in their Power and Means by Act of Parliament So that here we stand in as good Case as the present Laws of the Realm can make us And so we must stand till the Laws shall be repealed by the same Power that made them Now then suppose we had no other string to hold by I say suppose this but I grant it not yet no Man can Libel against our Calling as these Men do be it in Pulpit Print or otherwise but he Libels against the King and the State by whose Laws we are established Therefore all these Libels so far forth as they are against our Calling are against the King and the Law and can have no other purpose than to stir up Sedition among the People If these Men had any other Intention or if they had any Christian or charitable desire to reform any thing amiss why did they not modestly Petition his Majesty about it that in his Princely Wisdom he might set all things right in a Just and Orderly manner But this was neither their Intention nor Way For one clamours out of his Pulpit and all of them from the Press and in a most virulent and unchristian manner set themselves to make a Heat among the People and so by Mutiny to effect that which by Law they cannot and by most false and unjust Calumnies to defame both our Callings and Persons But for my Part as I pity their Rage so I heartily pray God to forgive their Malice No Nation hath ever appeared more jealous of Religion than the People of England have ever been And their Zeal to God's Glory hath been and at this day is a great honour to them But this Zeal of theirs hath not been at all times and in all Persons alike guided by knowledge Now Zeal as it is of excellent use where it sees its way so it is very dangerous company where it goes on in the dark And these Men knowing the Disposition of the People have laboured nothing more than to misinform their knowledge and misguide their Zeal and so to fire that into a Sedition in hope that they whom they causlesly hate might miscarry in it For the main scope of these Libels is to kindle a Jealousie in Mens Minds that there are some great Plots in Hand dangerous Plots so says Mr. Burton expresly to change the Orthodox Religion established in England and to bring in I know not what Romish Superstition in the room of it As if the external decent worship of God could not be upheld in this Kingdom without bringing in of Popery Now by this Art of theirs give me leave to tell you that the King is most desperately abused and wounded in the Minds of his People and the Prelates shamefully The King most desparately For there is not a more cunning trick in the World to withdraw the Peoples Hearts from their Sovereign than to persuade them that he is changing true Religion and about to bring in gross Superstition upon them Aud the Prelates shamefully For they are charged to seduce and lay the Plot and be the Instruments For his Majesty first This I know and upon this occasion take it my Duty to speak There is no Prince in Christendom more sincere in his Religion nor more constant to it than the King And he gave such a Testimony of this at his being in Spain as I much doubt whether the best of that Faction durst have done half so much as his Majesty did in the Face of that Kingdom And this you my Lord the Earl of Holland and other Persons of Honour were Eye and Ear Witnesses of having the happiness to attend Him there And at this day as his Majesty by God's great Blessing both on him and us knows more so is he more settled and more confirmed both in the Truth of the Religion here established and in Resolution to maintain it And for the Prelates I assure my self they cannot be so base as to live Prelates in the Church of England and labour to bring in the Superstitions of the Church of Rome upon themselves and it And if any should be so foul I do not only leave him to God's Judgment but if these Libellers or any other can disdover that his base and irreligious falshood to shame also and severe Punishment from the State And in any just way no Man's Hand shall be more or sooner against him than mine shall be And for my self to pass by all the scandalous reproacbes which they have most injuriously cast upon me I shall say this only First I know of no Plot nor purpose of altering the Religion established Secondly I have ever been far from attempting any thing that may truly be said to tend that way in the least degree And to these two I here offer my Oath Thirdly If the King had a mind to change Religion which I know he hath not and God forbid he should ever have he must seek for other Instruments For as basely as these Men conceive of me yet I thank God I know my Duty well both to God and the King And I know that all the Duty I owe to the King is under God And my great happiness it is though not mine alone but your Lordships and all his Subjects with me that we live under a Gracious and a Religious King that will ever give us leave to serve God first and Him next But were the days otherwise I thank Christ for it I yet know not how to serve any Man against the Truth of God and I hope I shall never learn it But to return to the business what is their Art to make the World believe a change of Religion is endeavoured What Why forsooth they say there are great Innovations brought in by the Prelates and such as tend to the advancing of Popery Now that the Vanity and Falshood of this may appear I shall humbly

Collect in the latter Editions of the Common Prayer-Book as well as in the Book for the Fast. And this was done according to the Course of the Church which ordinarily names none in the Prayer but the Right Line descending Yet this was not done till the King himself commanded it as I have to shew under his Majesty's Hand Secondly I beseech your Lordships to consider what must be the Consequence here The Queen of Bohemia and her Children are left out of the Collect therefore the Prelates intend to bring in Popery For that you know they say is the end of all these Innovations Now if this be the end and the Consequence truly the Libellers have done very dutifully to the King to poyson his People with this conceit that the Lady Elizabeth and her Children would keep Popery out of this Kingdom but the King and his Children will not And many as good Offices as these have they done the King quite thorow these Libels and quite thorow his Kingdoms For My part I honour the Queen of Bohemia and her Line as much as any Man whatsoever and shall be as ready to serve them but I know not how to depart from my Allegiance as I doubt these Men have done 7. The Seventh Innovation is That these words who art the Father of thine Elect and of their Seed are changed in the Preface of that Collect which is for the Prince and the King's Children And with a most spiteful inference that this was done by the Prelates to exclude the King's Children out of the number of God's Elect. And they call it an intolerable Impiety and horrid Treason To this I answer First That this Alteration was made in my Predecessor's time before I had any Authority to meddle with these things farther than I was called upon by him Secondly This is not therefore to lay any 〈◊〉 upon my Predecessor for he did in that but his Duty For his Majesty acknowledges it was done by his special Direction as having then no Children to pray for And Thirdly This Collect could not be very old for it had no being in the Common Prayer Book all Queen Elizabeth's time she having no Issue The Truth is it was made at the coming in of King James and must of necessity be changed over and over again pro ratione Temporum as Times and Persons vary And this is the Intolerable Impiety and horrid Treason they charge upon Vs. In this Method the Innovations are set down in the News from Ipswich But then in Mr. Burion's News from Friday-street called his Apology they are in another Order and more are added Therefore with your Lordship's leave I will not repeal any of these but go on to the rest which Mr. Burton adds 8. The eighth Innovation is That in the Epistle the Sunday before Easter we have put out In and made it At the Name of Jesus every knee shall bow which Alteration he saith is directly against the Act of Parliament Here give me leave to tell you 't is At the Name of Jesus in the late Learned Translation made in King James his time About which many Learned Men of best note in the Kingdom were imployed besides some Prelates But to this I Answer First 'T is true the Common Prayer Book was confirmed by Act of Parliament and so all things contained in it at the passing of that Act. But I hope if any thing were false Printed then the Parliament did not intend to pass those slips for current Secondly I am not of Opinion that if one word be put in for another so they bear both the same Sense that there is any great matter done against the Act of Parliament Thirdly This can make no Innovation For In the Name and At the Name of Jesus can make no Essential Difference here And Mr. Pryn whose Darling business it hath long been to cry down the Honour due to the Son of God at the mentioning of his saving Name Jesus knows the Grammar Rule well In a Place or at a Place c. Fourthly If there were any Errour in the change of In into At I do here solemnly protest to you I know not how it came For authority from the Prelates the Printers had none and such a word is easily changed in such a negligent Press as we have in England Or if any altered it purposely for ought I know they did it to gratifie the Preciser sort For therein they followed the Geneva Translation and Printed at Geneva 1557 where the words are At the Name of Jesus And that is 94 years ago and therefore no Innovation made by us Fifthly This I find in the Queen's Injunctions without either word In or At. Whensoever the Name of Jesus shall be in any Lesson Sermon or otherwise pronounced in the Church 't is injoyned that due Reverence be made of all Persons Young and Old with lowliness of Coursy and uncovering of the Heads of the Men-kind as thereunto doth necessarily belong and heretofore hath been accustomed So here 's necessity laid upon it and custom for it and both expressed by Authority in the very beginning of the Reformation and is therefore no Innovation now 9. The Ninth Innovation is That two places are changed in the Prayers set forth for the Fifth of November And ordered to be read they say by Act of Parliament The first place is ohanged thus from Root out that Babylomish and Antichristian Sect which say of 〈◊〉 c. Into this form of Words Root out that Babylonish and Antichristian Sect of them which say c. The second place went thus in the old Cut off these Workers of Iniquity whose Religion is Rebellion But in the Book Printed 1635 't is thus altered Cut 〈◊〉 those Workers of Iniquity who turn Religion into Rebellion c. To this I say First 'T is a notorious Vntruth that this Book was ordered to be Read by Act of Parliament The Act of Parliament indeed is Printed before it and therein is a Command for Prayers and Thanksgivings every Fifth of November but not one Word or Syllable for the Form of Prayer That 's left to the Church therefore here 's no Innovation against that Act of Parliament Secondly The Alteration first mentioned that is That Sect or That Sect of 〈◊〉 if of so small Consequence as 't is not worth the speaking of Besides if there be any thing of moment in it 't is answered in the next Thirdly Both for that and the second place which seems of more moment and so for the rest not only in that Book but that other also for His Majesty's Coronation His Majesty expresly commanded Me to make the Alterations and see them Printed And here are both the Books with His Majesty's Warrant to each of them So that herein I conceive I did not offend unless it were that I gave not these Men notice of it or asked them leave to obey the King Against this there can be

but two Objections should Malice it self go to work The one is That I moved His Majesty to command the Change And the other That now when I saw my self challeng'd for it I procured His Majesty's Hand for my security To these I Answer clearly First That I did not move the King directly or indirectly to make this Change And Secondly That I had His Majesty's Hand to the Book not now but then and before ever I caused them to be Printed as now they are And that both these are true I here again freely offer my self to my Oath And yet Fourthly That you may see His Gracious Majesty used not his Power only in commanding this Change but his Wisdom also I shall adventure to give you my Reasons such as they are why this Alteration was most fit if not necessary My first Reason is In the Litany in Henry VIII his time and also under Edward VI. there was this Clause From the Tyranny of the Bishop of Rome and all his detestable Enormities from all false Doctrine c. Good Lord deliver us But in the Litany in Queen Elizabeth's time this Clause about the Pope was left out and it seems of purpose for avoiding of Scandal And yet the Prelates for that not accounted Innovators or Introducers of Popery Now 't is a far greater Scandal to call their Religion Rebellion than 't is to call thir chief Bishop Tyrant And this Reason is drawn from Scandal which must ever be avoided as much as it may My second Reason is That the Learned make but Three Religions to have been of old in the World Paganisns Judaism and Christianity And now they have added a Fourth which is Turcism and is an absurd mixture of the other Three Now if this ground of theirs be true as 't is generally received perhaps it will be of dangerous Consequence sadly to avow that the 〈◊〉 Religion is 〈◊〉 That some Opinions of theirs teach Rebellion that 's apparently true the other would be thought on to say no more And this Reason well weighed is taken from the very Foundations of Religion it self My third Reason is Because if you make their Religion to be Rebellion then you make their Religion and Rebellion to be all one And that is against the ground both of State and the Law For when divers Romish Priests and Jesaits have deservedly suffered Death for Treason is it not the constant and just Profession of the State that they never put any Man to Death for Religion but for Rebellion and Treason only Doth not the State truly affirm That there was never any Law made against the Life of a Papist quatenus a Papist only And is not all this stark false if their very Religion be Rebellion For if their Religion be Rebellion it is not only false but impossible that the same Man in the same Act should suffer for his Rebellion and not for his Religion And this King James of ever blessed Memory understood passing well when in his Premonition to all Christian Monarchs he saith I do constantly 〈◊〉 that no Papist either in my time or in the time of the late 〈◊〉 ever died for his Conscience Therefore he did not think their very Religion was Rebellion Though this Clause passed through Inadvertency in his time And this Reason is grounded both upon the Practice and the Justice of the Law Which of these Reasons or whether any other better were in His Majesty's Thoughts when he commanded the Alteration of this Clause I know not But I took it my Duty to lay it before you that the King had not only Power but Reason to command it 10. The Tenth Innovation is That the Prayer for the Navy is 〈◊〉 out of the late Book for the Fast. To this I say There is great Reason it should For the King had no declared Enemy then nor God be thanked hath he now 〈◊〉 had he then any Navy at Sea For almost all the Ships were come in before the Fast-Book was set out But howsoever an excellent Consequence it is if you mark it The Prayer for the Navy was left out of the Book for the Fast therefore by that and such like Innovations the Prelates intend to bring in Popery Indeed if that were a piece of the Prelates Plots to bring in Popery from beyond Sea then they were mightily overseen that they left out the Prayer for the Navy But else what Reason or Consequence is in it I know not unless perhaps Mr. Burton intended to befriend Dr. Bastwick and in the Navy bring hither the Whore of Babylon to be ready for his Christening as he most prophanely Scoffs Well I pray GOD the time come not upon this Kingdom in which it will be found that no one thing hath advanced or ushered in Popery so fast as the gross Absurdities even in the Worship of God which these Men and their like maintain both in Opinion and Practice 11. The Eleventh Innovation is The Reading of the Second Service at the Communion-Table or the Altar To this First I can truly say That since my own Memory this was in use in very many Places as being most proper for those Prayers are then read which both precede and follow the Communion and by little and little this antient Custom was altered and in those Places first where the Emissaries of this Faction came to Preach And now if any in Authority offer to reduce it this antient Course of the Church is by and by called an Innovation Secondly With this the Rubricks of the Common-Prayer Book agree For the first Rubrick after the Communion tells us that upon Holy-Days though there be no Communion yet all else that 's appointed at the Communion shall be read Shall be read That 's true but where Why the last 〈◊〉 before the Communion tells us That the Priest standing at the North-side of the Holy Table shall say the Lord's Prayer with that which follows So that not only the Communion but the Prayers which accompany the Communion which are commonly called the Second Service are to be read at the Communion Table Therefore if this be an Innovation 't is made by the Rubrick not by the Prelates And Mr. Burton's Scoff that this Second Service must be served in for Dainties savours too much of Belly and Prophanation 12. One think sticks much in their Stomachs and they call it an Innovation too And that is Bowing or doing Reverence at our first coming into the Church or at our nearer Approaches to the Holy Table or the Altar call it whether you will in which they will needs have it That we Worship the Holy Table or God knows what To this I Answer First That God forbid we should Worship any thing but GOD Himself Secondly That if to Worship GOD when we enter into his House or approach his Altar be an Innovation 't is a very old one For Moses did Reverence at the very Door of the