some Preâ—â—â—e whose advice he trusteth in matter of prayer and divine worship â—en that which is here sett downe because the King had no Children to pray for when he gave command to leave out these words for if that were the reason then that clause wâ—re now to be resumed which is not done since the K. hath â—eede which God blesâ—e like as â—he â—sing of those words is compatible enough with aâ—y Gods elect â—â—ther having or wanting seede so as to obtaine his Majesties warrant â—â—r leaving out these words it is likely thâ—t his Gr or some otheâ— Pâ—eâ—â—te hath suggested to him such arguments as Papists and Arminians vse for impugning that article of Christian religion which conâ—erâ—eâ—â— Gods election without acquainting his Majestie with the answerâ— made thereto by orthodoxe writers Arch. B. pag. 28. The truth is it was made at the comming in of K. IAMESâ— and mâ—st of necessity be changed over and over againe pro ratione Teâ—â—porum as Times and Persons varie Observ. The Parliament appointed that prayer to be vsed and it can neiâ—ther be lawfully omitted and forborne which his Gr granteth 〈◊〉 auoweth the doing of nor changed without warrant of the same aâ—â—ritie Arch. B. pag. 29. Here give mee lâ—ave to tell you 't is At the name of Iesus in 〈◊〉 learned Translation made in K. Iames his time About which mâ—â—ny learned Men of beâ—t note in the Kingdome were imployed besâ—de some Pâ—elates Observ. If the translation made in K. Iames time hath At the name ceâ—â—tainly it is not soe consonaâ—t to the Greeke Originall which haâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to the Latine version in nomine as in the the namâ— and In being so long vsed in many impressions of the common prâ—â—â—er booke confirmed by Parliament it is not likely that the changâ— hath beene error Typographi but a direction of some Pâ—elate in 〈◊〉 late edition and therefore with very good reason this alteration mâ—â— bee numbred among other innovations made by Bishops Arch. B. pag. 30. And M â— Pâ—ynnâ— whose Darling busines it hath long been to 〈◊〉 downe the honour due to the Son of God at the mentioning of 〈◊〉 saâ—ing Name Iesus knowes the Grammâ—r Rule well In a place or aâ— place c. Observ. The honor dew to the Sonne of God is not cryed downe by sâ—â— as mâ—intaine that all reverence that can bee or is required by his Dâ—â—vine Majestie is dew vnto him as M r. Pryn and all good Christiâ—â—â— acknâ—wledge and that alike honour is due unto him when hee mentioned by the name of Christ God Jmmanuell c As when 〈◊〉 is mentioned by the name of Jesus and the word Phil 2.10 Doeâ— obligâ— Christians to worship the letters and sound of the word 〈◊〉 but his Person which is expressed to our memories and understaâ—â—â—ings as well by his other nâ—mes as by the name Iesus and by bowâ—â—â— of the knee in thâ—t passage nothing is understood or meant 〈◊〉 the same that is meant by bâ—wing of the knee Rom â— 14 1â— Esaâ— 45â—â— â—t wâ—re idolatry to reverence the persâ—n for the names sake and if we â—everence the name for the persons sake every name competent to him â—ught to bee a like reuerenced withall if the words bowing of the â—nee import a necessity of kneeling â—he words and every toung shall â—onfesse that Iesus is the Lord in that same place must oblige all men â—o a necessity of a uocall and loud confession that Iesus is the Lord â—hich must make a confusion disturbance in all assemblies for preaâ—hing praying or reading of scripture yea if the sence of the wordes â—ere to be taken literally that would â—blige men to kneele but not â—p noâ— crosse nor to bow the head at the name oâ— Iesus his Gr doth â—ot presâ—e kneeling either in the literall or metaphoricall sence of the â—ords and is not able to produce a text for capping or bowing the â—ead at the sight or sound of the name Iesus This I finde in the Queenes Injunctions Arch-B pag. 31. without either word In 〈◊〉 At. Whensoever the name of Iesus shall bee in any Lesson Sermon or â—herwise pronounced in the Church 't is injoyned that due revâ—rence bee â—ade of all persons young and old Queene Elizabeths injunctions ought to be reverenced Obserâ— yet mortuo â—andaâ—ore expirat mandatum And no act order or command of a â—â—veraigne Prince not ratified and authorized by his estates in Parâ—â—â—ment doth rule either his successors authority or his subjects obeâ—â—ence after his death Queene Eliz possibly ordained courtesy â—â—d uncovering the head at the pronouncing of the name of Iesus for â—â—e same respect for which shee suffered an Altar to remaine in her â—â—appell after that by act of Parliament they were ordained to be◠〈◊〉 downe in all Churches of England and after the pulling downe 〈◊〉 them in many Parishes even before warrant of the said act was proved The reasons of Princes commands or connivences are not be too curiously pried into where subjects without being obnoxiâ—â—â— to any inconveniency may both forbeare doeing of the thing enâ—â—â—ned or commanded and imitating of the thing winked at or pracâ—â—â—â—d by them against a Law Meane while the enjoyning of such courâ—â—sâ— onely as thereunto doth necessarily belong and before then acâ—â—â—â—omed sheweth that shee did not impose a necessity of ducking â—â—â—â—ging capping or kneeling because it was easy to finde that there 〈◊〉 no custome in the old orthodoxe or Reformed Churches ancientâ—â—â— of late dayes for so doeing but onely among Papists whose abuses superâ—titions and mountebankeries though shee could nâ—â— purge of a suddaine especially trusting much to Prelates in the busines yet had shee no intention doubtlesse by her injunctions to follow or approve them Arch. B. pag. 32. So here is necessity laid upon it and Custome for it both expresâ—sed by Authority in the very beginning of the Reformation is theâ—â—fore no Innovation now Observ. Since such was the nature of the Law and Custome here mentâ—â—â—ned as is before designed they cannot be a ground for the inâ—â—â—rence which his Gr thereupon maketh that bowing at the name of Iâ—â—sus commanded by his Gr is no innovation because neither in the 〈◊〉 orthodoxe nor in the late Reformed Churches there was either 〈◊〉 or custome for the said bowing and the cannons or customes of Papiâ—â— were not ordained to be followed by Qu Eliz injunctions yea Hoâ— calleth that bowing an absolute ceremony the introductioÌ„ of an â—â—â—solute ceremony is as well an innovatioÌ„ as the hatching of a new 〈◊〉 Arch. B. Pag. 33. That 's left to the Church therefore here 's no Innovation agaâ—â—â—â— that Act of Parliament Observ. As it is a notorious trueth that the act of Parliament containing command for prayers thanksgiving every 5. Novemb was priâ—â— before the booke containing the prayers ordered to be read in obeâ—â—â—enâ—e of the saide act so
others that â—â—â—se to sett up the raile are hurried and sued in the High Commisâ—â—â— which argues both violence and that the indifferency which his â—here mentioneth of the standing of the Table is not reserved as 〈◊〉 is affirmed â— would faine know how any discreet moderate man dares say Arch. B. pag. 54. that the placing of the Holy Table Alter-wise since they will needs call it soâ—â— done either to advance or Vsher in Popery Since your Gr hath acknowledged Bishop Iewell Observ. a learned painefull reverend Prelate where you pretend his helpe but by wresting the sence of his words as appeareth by what hath beene saide Pag. 5â— I hope you will not deny him the attribute of a discrete moderate man because in his Preface of his reply to Hardings answer he wriâ—â—â—â— An Altar we have such as Christ and his Apostles and other holy Fathers had which of the Greâ—ke was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Taâ—â—â— and was made not of stone but of Timber and stood not at the endâ— of 〈◊〉 queere but in the middest of the people anoâ—her or better Altar then 〈◊〉 and these holy Fathâ—rs had we desire to haâ—e none espeâ—ially any such â—â—â—tar as hâ—th beene purposely sett up against the Altar of Christ. And 〈◊〉 3. Divis. 26. of the saide reply he citeth Origen Arnobius te 〈◊〉 〈◊〉 ies that in their times the Chrâ—stâ—ans had no Altars at all and S. â—â—â—gust to prove that such Altars as were in his time were made of â—â—â—â—bâ—r called Mensa Dâ—mâ—ni aâ—d Eusâ—bius to proue that the Alâ—â—â— placed in the middest of the Church whereby it appeareth that Bâ—â—â—â—â— Iâ—well esteemed a position of the holy table altarwise that is 〈◊〉 east end of the Quire to be contrary to the Doctrine of the Fathâ—â— in all liklyhood would haue judged the commanding of such â—â—â—â—tion an innovation tending to Popery Arch. B. pag. 54. Did Queene Elizabeth banish Popery and yet did shee all aloâ—â— Raigne from first to last leave the Communion Table so standing 〈◊〉 owne Chappell Royall in Saint Pauls and Westminster and other 〈◊〉 and all this of puâ—pose to advance or Vsher in that Popery which shâ— driven out Observ. In the beginning of Qu Eliz as Cambden writeth the whole ceâ—â—â—â—â—nies of the Masse were officiated in her chappel Romano ritu 〈◊〉 that the Lords Prayer and Letany were in English till by act oâ—â—â—â—â—liam it was otherwise provided and after the act of Parliam hoâ—â—â—ver most of corruptions of the Masse were purged out of the fâ—â—â— booke of her Chappell there were candlesticks and torches noâ—â—â—â—â—ning some embossed plate empty ewers of silver a greate booke 〈◊〉 as Thuanus writeth lib. 13. pag. 67. Effigies Christi affixi Cruci â—â—â—â—tained upon the Altar in it yet by act of Parliam the Masse be 〈…〉 bolished and Altars appointed to be taken downe and the zâ—â—â—â—â—â— pulling downe many before warrant of the said act approved thâ—â— the whole Kingdome neither the Queens Chappell nor Paul 〈◊〉 any particular Church as is saide were to be patternes for obliâ—â—â—â— all other Parish Churches to such Altars and Ornaments for 〈◊〉 worship as have beene without warrant of Law divine or hâ—â—â—â— retained in the saide Chappell and some other Churches Arch. B. Pag. 56. For the words of the Queenes Injunctions are these The Holy Table in every Church marke it I pray not in the 〈◊〉 â—â—â—ppell or Cathedrals only but in every Church shall bee decently made 〈◊〉 seâ—t in the plaâ—e where the Altar stood Now the Altar stood at thâ— â—â—â—er end of the Quire North and South as appeares before by the â—â—â—â—tise of the Church Albeit those words import Observâ— that the Holy Table in every Church 〈◊〉 be decently made and sett in the place where the Altar stood yet 〈◊〉 they not oblige men to sett the Table Altar-wise There are two â—â—â—es which may competently be attributed to every body locus ubi â—â—â—cus in quo an ordinary place where a body is designed to be set 〈◊〉 placed may be of greater extent then the thing placed but when â—â—n speaketh Mathematically of a placen wheri a body is sett there â—nderstood onely that which in dimension holdeth no more thâ—n â—hing placed The Queenes injunction as the Author of the â—â—â—ke called the Holy Table names or thing doth well marke doth 〈◊〉 designe the Mathematicall place but the ubi onely of the Altar and â—â—â—eth not the subject to a necessity of setting the Table with one of â—â—â—â—des and not one of the endes to the wall yea there being iniuncâ—â—â—â— ordaining the commandements to bee written on the Eâ—st wall 〈◊〉 church and the communion table to stand in the Chancell when â—ommunion is not given and at the giving of it in such part of the â—â—â—rch whence the Minister may be best heard it is evident that Queenes injunctions mentioned by his Gr did not binde her subâ—â—â—â—â— to a necessity of framing the holy table to the strict dimensions of â—â—â—ar in a mathematicall proportion to set it so in the place of the 〈◊〉 for if such strict proportion had beene required then the comâ—â—â—â— of taking downe altars had beene nedlesse since they could have â—â—â—d for such communion tables as those that the Prelates have cau 〈…〉 be railed in like as if the iniuâ—câ—oâ— had bene mathematicall for â—â—â—â—g by al proportions the table in the altars place it might fall out 〈…〉 n many churches there would not be roome enough to hold 〈◊〉 â—ommandements and the Ministâ—r could not bee soe well heard of the people as the Queenes iniunction intended and is â—â—â—â—ssary in such a case But suppose the Queenes Injunctions did ordaine the Holy Table to be framed to the strict dimeâ—sions of 〈◊〉 â—ltar in a Mathematicall proportion yet now these injunctions 〈◊〉 â—oide because mortuâ— mandatore expiâ—at mandatum as hath beene 〈◊〉 and no commands of Princes binde their successors subjects but such as are approued and ratified by their estates in Parliamâ—â—â— as since those injunctions there is a rubrick and expresse Canon iâ—â—porting that the Communion Table shall stand in the middle of 〈◊〉 Church or Chauncell yea if there had beene a necessity intended 〈◊〉 those injunctions for the Tables standing Altar-wise Bishop 〈◊〉 who lived in our good Queenes time would not have contended 〈◊〉 zealously against Harding in that point contrary to the meanâ—â—â— which his Gr pretendeth of the Qu injunctions Arch. B. pag. 58. Some difference was lately rising about placing of the Commâ—â—â—â—â— Table in a Parish Church of his Diocesse The Bishop carefull to pâ—â—â—vent all disorder sends his Injunction under his hand and seale to 〈◊〉 Curate and Church-Wardeus to settle that busines In which 〈◊〉 hath these two passages Remarkeable I have seene and read 〈◊〉 Order The first Passage is this By the injunction of Queene Elizâ—â—â—â—â— saith he And by Câ—n. 82. under King Iames the communion
DIVINE AND POLITIKE OBSERVATIONS Nevvly translated out of the Dutch language vvherein they vvere lately divulged UPON Some Lines in the speech of the Arch. B. of Canterbury pronounced in the Starre-Chamber upon 14. June 1637. VERY Expedient for preventing all prejudice which as well through ignorance as through malice and flattery may be incident to the judgement which men make thereby either of his Graces power over the Church and with the King or of the Equity Justice and Wisdome of his end in his said speech and of the reasons used by him for attaining to his said end Prov. 26.28 A lying tongue hateth those that are afflicted by it and a flattering mouth worketh ruine Ovid. l. 2. Eleg. impia sub dulci melle uenena latent Printed in the yeare of our Lord MDC.XXXVIII The 〈◊〉 Dedicatory Epistle IF it may please Your Gr Your Apologie and defence of Innovations in divers Church matters made or approved by your Gr lately published in our language hath occasioned many both different and strange discourses and scannings of it amongst such of my Countreymen as doe not consider that the discourses and vvritings of men so much busied as your Gr in matters of state are hardly to be understood or obvious to the Iudgement of vulgar capacities And because there may be much mistaking incident to the Iudgement of those that through either presumption or rashnesse measure the expressions of so great a man as your Gr by the rule that the speeches or vvritings of men of common and ordinary sence and condition ought to be squared by I have therefore adventured to lay at your feet open to your Cracious vievv the Iudgement vvhich is made of your Graces said speech by men of besâ— understanding and moderation asvvell in hope to give your â—r contentment hereby as in confidence to give satisfaction to such as by your â—r greatnesse are either scared to looke upon or affrighted to iudge of the Misteries both of Religion and Politike government vvhich your Gr said gracious speech implyeth Your Gr true Friend though unknowne Theophilus The Translator to the Rèader THere are many who considering that the defencâ—s of the innovations conteined in the Arch. B. speech before mentâ—oned are not able to saâ—isfie any in partiall judgement and that he obtained such cenâ—ure as â—ee sought against those three worthy men whom hee caused to suffâ—r for writing and pointing at his said innovations doe conceive thaâ— a publicaâ—iâ—n of his speech could not seeme to his wiâ—dome either needfull or pertinent and that his Majestiâ—s command for priâ—ting thereof hath been craved and obtained by his Gr either out of such a vaine glory which I cannot bâ—leeve incident to his Gr as ostentative persons affâ—ct in shewing the wayes how they compasse tâ—eir ends or to make appeare the absolute implicite and fearefull power which he hath with his Majesty And albeit all minds affâ—cted with these imprâ—ssions apprehend that his Majesties said command for printing of it implyeth his approbation of all the purposes in the said speech and thereupon scare to publish their judgement of th' expressions in it lest thereby they seeme â—o failâ— in the duty which obligeth subjects to forbeare scanning the reasons of their Soveraignes commands and to acknowledge his will to be sufficient for the same Neverthelesse seeing great Princes can hardly see any thing but in such shape as it is represented to them by such of their Courtiers or Councellors as they are pleased to trust who often have private ends or interest for disguysing truths unto them I am verily perswaded that his Majesty did in his wisdome command a publication of the said speech thereby to try and discover of what value and weight the reasons mentioned in it for the innovations made by his Gr and other Prelates would bee found in the ballance of such judgements as are not to be swayed by either feare or hope from Prelates power And seeing his Majesty could not possibly get such notice and satisfaction herein as is expedient â—f all men forbeare either to speak which no man may in good manners doe but such as have some place â—earâ— him or write â—heir conceptions of it I have therefore adventured to translate in English the foresaid Observations published in Dutch soone after the said speech was publisheâ— in that language both hoping that his Majesty shall see and approve divers things therein and confident that if ought be either deficient in them that is expedient for his Majesties satisfaction or disguysed misconstrued or wrested to a wrong sence by the artifice and power of such as have much benefit and their chiefe subsistence by disguysing truths to his Majesty The same shall be made good by some that have more understanding than I and a better faculty than th' Author of the Dutch now here translated to write what this Theame may beare and is expedient for Gods glory the good of the Church and the publike weale of his Majesties good Subjects and Dominions If in a countrey thou seest the oppression of the poore and the defrauding of judgement and justice bee not astonished at the matter for hee that is higher then the highest regardeth Eccles 5.7 The proud lyeth in waitâ— and turneth good into evill and in things worthy praise hee will finde some fault Ecclesiasticus â—1 31 DIVINE AND Politicall Observations upon a speech pronounced by the Arch. B. of Canter in the Starre Chamber upon the 14. of Iune 1437. newly translated out of the Dutch Languague Wherein They were lately divulged HIS Grace after some plauâ—ible Complements to his Majesty Arch. Bâ— â—iteth a place in Proverb ch 18. â—6 Their foolish mouthâ—â— have already called for their owne stripes and their lippes and pennes beeâ—e a suare for â—heir soules WHensoever it shall please his Grace to consider that the wordes immediatly going befâ—re those which he citeth Pro. 18. viz. Observ. That it is not good to acâ—ept the person of the wicked to cause the righteous to fall in judgement His conscience may happily tell him that he wresteth the sence of the words cited applying them to the words or writts of the poore men â—hat he â—e hath caused to suffer under pretext of a Crime which he â—ath caused through his power and greatnes to be imputed to acts â—f theirs both honest and lawfull But I humbly beseech Your Majesty to consider that 't is not We only â—at is the Bishops that are strucke at but through our sides Arch. B. â—ur Majesty Your Honor Your Safety Your Religion 〈◊〉 â—eached â—â—serv The mention making yea the reproaching and condemning those actions of Bishops which argue a probability of their intention to labour innovation in religion is no striking of the King through the Bishâ—ps sides As Christian religion hath beene brought into thâ— dominion of many Princes so alterations have beene made in it sometimes against their wills and sometimes without their knowledge by artifice
Dâ—ctâ—r Bastwicke and â—â—ndemning his bookes written against the Popes authority your â—â—nnivence some say â—avour and countenance shewed to the writings 〈◊〉 Sancta Clara reprinted in London by your Graces directâ—on or â—â—â—mission at least Chonaeus Shelford Cosens Reâ—ve Pocklington and â—â—â—ers conteining doctrine of Popery and Atheisme seeme to argue a â—â—â—position in your Gr teâ—ding to Popery assuredly these acts â—â—â—ourage Papists make Atheists merry and greeve all religious â—â—ts and men of good judgement thinke that they so tend to the â—â—â—ering in of Popery as when you have well considered the matter 〈◊〉 Gr wil be loath to give your oath that you have beene farre from â—â—â—â—mpting any thing which may be said to tend to the altering of â—â—â—â—gion in the least degree your Gr is knowne to be an understanâ—â—â—g Courtier and to have the dexterity to offer as well your oath â—our service to such as you know either dare not or by their condiâ—â—â—â— may not or esteeme it against good manners and civility to put 〈◊〉 Lordship to it in a case that no man which knoweth your Lordâ—â—â—â—s actions can possibly imagine you can sweare safely â—ee live under a Gracious and a Religious King Arch. B. pag. 15. 〈◊〉 be not pâ—rverted by some pâ—rnicious Churchmen as Constanâ—â—â—â—â— and others Observ. â— shall humbly desire your Lordships to give me leave to recite â—â—fly all the Innovations charged upon us bee they of lesse or greater â—â—â—ent Arch-B pag. 16. and as briefly to answer them â—mong other innovations pretended made by Prelates Observ. M r. Burâ—â—â— mentioneth that they procured from K. Iames both a command â—â—e Universities that young Students should not reade Calvin or 〈◊〉 or any of the moderne learned Writers of the reformed Church â—â—thout any prohibition of reading Popish Writers and an order â—â—â—â—biting young Ministers to preach the Doctrine of electioÌ„ reproâ—atiâ— whils old Doctors Deans Bish did both preach print books 〈◊〉 â—â—lse erroneous Popish Arminian Doctrine in those points â—econdly that his Gr affirmed at the Censure of Doctor Bastwick 〈◊〉 wee and the Church of Rome differ not in fundamentalibus and 〈◊〉 â—llowance of the bookes written by Chonaeus Sancta Clara to 〈◊〉 purpose with the bookes of false Doctrine published by Montaâ—â— Shelford Ailword Iacksâ—n Câ—sâ—ns Thirdly his not censuring those that maintaine that the Pope is neither Antichrist as K. Iames in his printed workes hath plainely declared nor that Babilonicall Beast of Rome mâ—ntioned in 6. Hom. of rebellion 4. New doctrine in the point of obedience to superiours and concerning the Lords Sabbath 5. That the Censures in use against Drunkards Heretiques and other vicious persons are now inflicted upon Ministers that esteeme it unlawfull or inexpedient to impose a necessity of Ceremonies which the Prelates acknowledge to bee indifferent in their owne nature 6. Their adding to the Ceremonies of our Church other rites and Ceremonies then are mentioned in the Communion-booke wherunto they are restrained by the act of Parliament praefixed to the said booke 7. Their practising without speciall warrant a power to judge of cases which are the object of ciuill not Ecclesiasticall Courts Now seing his Gr in this place where he promiseth both to recite answer all the innovations be they of lesse or greater moment charged upon the Prelates as tending to th'advancing of Poperie is so farr from answering as he doth not recite any of these particulars but mentioneth onely those that he can give such colour of answer unto as hiâ— greatnesse is able to beare out against all reason that any man dare alledge against the same and seeing â—e acknowledgeth that exeâ—ptio â—irâ—mat regulum in non exceptis his Gr propounding of a part and forâ—bearance to mention the foresaid perticulars charged by Mr. Burton upon the Prelates argueth that M r. Burton doth truely chardgâ— the Prelates with the said innovations and that they can neither deny nor give a reason for the making thereof Arch-B pag. 17. And there was visible Inconvenience observed in mens former floâ—â—king to Sermons in Infected places Observ. When preaching was forbidden under pretext of danger of infection by concourse of people at Sermons Comedies and scurrulouâ— interludes contrived in derision of religion and true piety were noâ— onely suffered to be acted in all ordinary Stages but in the Court iâ—â—selfe also with great confluence of people as though the meanes oâ— humiliation and not wayes to prophannes were pestilentious in great assemblies and that Gods vengeaâ—ce were not so much to be feared for the practise of sin as the preaching of that doctrine which pincheth or disquieteth prophane mens consciences there cannot any reason be given justifiable either in wisedome or goodnes upon occasion of death or sicknes that hath beene incident to some at a Sermon to prohibite the â—se of that spirituall foode at usuall times â—o such as have mindes hungering with an appetite thereof no more then to prohibite men to take their ordinary food or phisick when they finde tâ—eir stomacks at their usuall times disposed thereto because men â—icken or dy sometime after a good meales meate or after phisick inconveniences that sometimes fall out at Sermons either in wholsomâ— or infected places are not sufficient pretences for prohibition or discharging of so lawfull good and necessary a busines But the businesse was debated at the Councell Table Arâ—h Bâ— pag. 17. being a matter of State as well as of Religion And it was conâ—luded for no Sâ—rmons in these infected places And in all likely hood by the Counsell referred to the Prelates consideration Observ. who having injâ—yned the fast mentioned in those newes from â—pâ—wâ—â—â—â— without Sermons in London contrary to the orders for otâ—er fasts iâ— former times The â—entioning an innovation in that point is very injuriously named a Libell for it cannot be called a crime nor judged unlawfull to any man to speake or write what is not unlawfull for Prelates to doe Nor Thirdly is that true that Seâ—mons are the Onely meanes to humble men Arch. pag. 18â— I have heard that K. Iames discouâ—sing at Table of the unâ—avourines of ling to his taâ—t and smell Observâ— a gentlememan answering to his Majesty told him that ling was his onely meate my meate said the King I sweare man J have never in all my life eate of that fish whereupon the gentleman replyed that by onely meate hee meant it was speciall good meate The author of the neweâ— from Ipswitch being charitably construed or admitted to interpret his owne words wil be pâ—ssibly found to have meant that Sermons are the most and best speciall good meanes to hâ—mble men It is an act that smelleth more of pride then of justice to wrest to an ill sence words that can beare a good interpretation and are well meant Arch-B pag. 20. Besides these men live to see the Fast ended and no one Wedâ—esday Lecture suppressâ—d
breedeth in many religious harts a â—â—â—ition and feare that the forbearance of rhe words which taught 〈◊〉 people that they should not presume their fasting to be meritoâ—â—â—s hath beene purposely ordered to content Papists and Atheists 〈◊〉 to have the better occasion to teach command or breede a beleefe â—he weake sorts of persons religiously disposed that they doe and 〈◊〉 meritt by fasting â—nd this was done according to the Course of the Church Arch. B. pag. 25. which orâ—â—â—ed ordinarily names none in the Prayer but the right line descending â—here is no Canon of the Church Observ. or warrant of Scripture for reâ—â—â—ing the prayer for such as are oâ— a Royall family to those onely 〈◊〉 are of a right line descâ—nâ—iâ—g His Gâ— well knoweth that turâ—â—â— eijcitur quam non admittâ—â—â— hoâ—pâ—s and that the Queen of Bohemia 〈◊〉 ever made a part of tbâ— Câ—mmon prayer could not be left out 〈◊〉 by any warrant either of Religion or State wisedome and that 〈◊〉 leaving her out of it could not but become a scandall and offence â—â—ome breede in maâ—y an opinion that they which are unwilling 〈◊〉 have prohibited that usuall prayers be made to God for her will â—â—dge to afford her the wordly supply which her Estate needeth and 〈◊〉 may in reason expect and hope for from his Majestie and all such â—ubjects as are loyall â—ot corruptible by either Spanish or Popish â—â—sents pensions or promises if the King hath given command for â—nder his hand as his Gr here saith his Majesty hath beene abused some shew of reason suggested to him which his Grace neither â—â—ntioneth nor dare J thinke avow nor are obvious to the â—â—ce of any honest man nor likely ever to be approved by Parliam I beseech your Lordships to consider Arch. B. pag. 26. what must be the Consequence 〈◊〉 The Queene of Bohemiâ—e and her Children are left out of the â—â—llect therefore the Pâ—elates intend to bring in Popeâ—y There is no such conseqâ—ence inferred upon the onely leaving out 〈◊〉 this Collect Observ. and albeit upon this the remanent innovations made 〈◊〉 his Gr here apologized for the rigorous urging of needlesse â—eremâ—nies concurring with the knowledge which many have of discoveries made by the last two Parliament of his Graces and some â—â—her Prelates wayes bred in most men an opinion that some of the â—â—elates inteâ—d to bring in Popery neverthelesse it doth not follow â—â—at the persons which his Gr inveighâ—th against doe goe about to poison the people with a conceite that the Queene of Bohâ—mia aâ—â— her Children would keepâ— out Popery out of England and that the King and his Children will not Such Prelates as intend innovation in religion are likely to thinke it for thâ—ir ende to worke such an opinioâ— where they have power for they may expect good benefit boâ—â— from great persons abroade and great Traitors as Papists Atheists and lukewaâ—me Conformists at home by working into the harts 〈◊〉 the people any opinion which may be made use of to breede in tâ—â— kings own hart a jealousy of his Royall sister and of the hopefull Priâ—â—ces her Children Tâ—e persons Inveighed agaiâ—st by his Gr cannoâ— hope for any good or advaâ—tage by labouring to poison the peoplâ— with such a villanous conceite nor are they in any possibility to bâ— disposed as Papists Atheists and Formalists aforesaide to any courâ—â— tending to the prejudice of his Majesties greatnes or publike goodâ— For as their harâ—s are enflamed with a zeale in their religion to tâ—â— service of God so are they with affection and loyalty in their alleiâ—gance to the K their Soveraigne neither doe they impute to his Mâ—â—jesty the blame of those actions which they have hope yea confidenceâ— that his Majesty shall one day either by his Parliam or some otheâ— way discover that Prelates have caused to be done under pretext anâ— cover of his authority to the prejudice of true religion and overthrow of many learned and modest Ministers and to the great griefe of his Mâ—jâ—sties best and most loyall subjects Arch. B. â—ag 26. For my part I honour the Quâ—ene of Bohomia and hir Line as much as any man whatsoever and shall bee as ready to serue them â—bserv Men that consider that his Gr hath not only now caused to rase oâ—t the name of that good Queene and her Children out of those Collects but blot alâ—o out of the patent graunted by his Majestie anâ— 1635. for a collection for the distressed Churches of the Palatinate the words bearing them to be of the same Religion which our Churcâ—â—â—â—fâ—sseth cannot beleeve that his Gr did speake these words but iâ— his Court stile not minding their literall â—ence whereunto it is iâ—â— manners and against Courâ— wisedome to ty the Court language foâ— his câ—mmand to blâ—tt out these words in the saâ—d patent formed bâ— his Majesties attorney upon the modell of a former patent in the same kinde graunted by K. Iames which avâ—wed the people of the Palatinate to be of our Reâ—igion â—rgueth that â—e hateth the Religious â—â—ofessors both in that Country where the Queene of Bohemia was â—â—rne and in that wherein shee was maried and wherein her selfe and â—er Princely Children have beene bred and educated and a Prelate â—hich either hateth the Qâ—eene of Bohemias Religion or professeth â—â—other Religion then shee and her Children doe and useth all posâ—â—â—le craft and violence to make all hee can embracâ— it ought not to 〈◊〉 beleeved in the literal sence of the words when he saith that he hoâ—â—ureth the Qu oâ— Bohemia her line as much as any maÌ„ whatsoever 〈◊〉 But J know not how to depart from my Allegeanâ—e Arch. B. pag. 27. as I doubt these â—â—n have done Prayers might have beene continued by his Gr Observ. for the Queene of â—â—hemia and her Children without departing from his allegeance â—â—d mens desire of continuance of that prayer or being â—ffeâ—ded at â—â—e leaving oâ—t of it is not a sufficient reason for his Gr to inferre â—onclusion to charge them with the crime of departing from their â—â—egeance or for his Gr. suspition of it In the Reformed French and â—â—â—â—ch Churches throughout all the United Provinces prayers are â—â—de not â—nâ—ly for the Queene of Bohemia and her Princely Chilâ—â—en but for our K. also yet is not that esteemed a departure of the â—â—eachers and people that practise it from the alleadgeance due by â—â—em to the Soverainty of the â—tate they live under That this Alteration was made in my Predecessors time before I â—â—d any Authority to meddle with these things Arch-B ibid. And his Majesty acâ—â—owledges it was done by his speciall direction as having then no â—â—ildrâ—n to pray for If the words who art the Father of thine elect and their seede have Oâ—serv â—â—ene left out or changed by his Majesties direction certainely â—ee â—usâ— have had some other reasons suggested unto him by
is it a notorious trueth that for respect to 〈◊〉 said act a prayer was conceived An 1605. in the words which 〈◊〉 been in vse to be read every 5. Novemb since that yeare albeit the making of the foresaid act the contriving of the foresaid pray was left to the Church yet doth it not thence follow that a change the words of the prayer then contrived and so long in use is no alâ—â—â—ration Arch. B. ibid. The Aleration first mentioned that is The Sect or that Sect them Oâ—serv is of so small consâ—quence as 't is not worth the speâ—king of There seemeth to be so little difference betweene the sence of â—â— words changed and of those that are putt in the place as 〈◊〉 would thinke that it were against discretion either to charge the chaâ—â—ger with the reproach of innovation or to imagine that any manâ—â—â—ven of ordinary sufficiency can bee moved with such reproach upâ—â— grounds apparantly so weake yet when men consider that it is â—â—â—likely that so wise a man as his Gr would have directed a changes â— prayer used in the Church above 32 yeares but upon solide reasons â—â—ther of state or Religion because such a change seemeth an impliâ—ite accusation of either error or ignorance in the contrivers and uâ—â—rs thereof or of neglect of duty or want of understanding in those â—ishops that have suffered the same so long it is probable that Mr. Burton not being able to conceive any reason of State or Religion â—hich his Gr could pretend for it or any honour or benefitt to the â—ing or publike which are the ende of all state actions by the saide â—ange hath judged that because the tropicall expression of the words â—â—â—ng used did clearely point at the Romane Church Doctrine and 〈◊〉 literal sence of the words as his Gr hath caused them to be disposed the change doe not pinch any people that is knowne he hath orâ—â—ined all the words to be insert which are expedient for expressing 〈◊〉 literall sence as more tender and lesse pinching the Romane â—â—urch I did not move the King directly or indirectly Arch. â— pag. 34 to make 〈◊〉 changè In all the actions of Ministers which are Formalists and good Conâ—â—â—mists Observ. done for edification and feeding of any people or person â—â—th food approved by his Gr within that which he calleth his Dioâ—â—â—se and Province are and must be esteemed his Graces actions if â—â—eir power for doing thereof be derived from his Gr and that the â—â—ole Church power in every Diocesse is inhaerent in the Bishopp â—â—â—reof as the Formalists reach soe whasoever any Prelate or person â—â—ggesteth to his Majesty and breedeth in his royall minde a beleefe 〈◊〉 a perswasion off by vertue of the respect they have with his Highâ—â—â—s through his Graces recommendation and character made by him 〈◊〉 his Majesty of them tending to purposes which his Gr doth not â—allow ex post facto And whereof he may challenge the thankes and gâ—ory as his duâ—â— are such as his Gr well knoweth ought to be esteemed his Graces actions and that he can no more safely give his oath that he is not the mover off then he will acknowledge upon oath no man hath authority or power to make one man a lawfull Pastor of many severall Churches And that both these are true Arch. â— pag 35. I here againe freely offer my selfe to â—y Oath Observ. Howsoever his â—r here offereth his oath that the King commâ—â—ded the chaâ—ge without being therein moved by him and that he had his Majesties hand to the booke for warrant of the saide alterationâ— before he made them and setteth downe three reasons for which thâ— King as he saith commanded at least might command the samâ— yâ—â— to all men of sence it seemeth more likely that his Gr who is an uâ—â—derstanding Courtiâ—r offereth here his oath by way of complemenâ— knowing that no man would putt him to it then that his Majesty 〈◊〉 the saide reasons was induced to command and to give warrant 〈◊〉 the saide alterrtions without being by his Gr or some of his coate râ—â—quired and perswaded thereto and that not onely because it is nâ—â— likely that his Majesty who is not by his Royall Office aâ—d calliâ—â— necessarily conversant in the study of divinity would upon his pâ—â—â—vate thought make any alteration in a prayer so long used esteemâ— sufficiently considerate and expedient both in matter and forme 〈◊〉 because likewise neither the forbearance made in Queene Elizabâ—â—â— time to pray for deliverance from the tyranny of the Bish of Româ— after the state was clearely delyvered and in posture to owe and giâ—â— thankes for delivery from the same nor his instance of four sorts 〈◊〉 Religion in the world nor K. Iames assertion that no Papist in his Dâ—â—minions was put to death for Popery either during his raigne â— Queene Eliz can be as his Gr alleadgeth reasons able to induce â—â—â—ther a Prince of his Majesties wisedome and goodnesse or any ratiâ—â—nall man to condemne the woâ—ds which call the Popish Clergy Babâ—â—lonish their religion rebellion in the sence that the prayer is befoâ—â— it was changed calâ—ed them withall if the words before and afâ—â—â— the change have one meaning the change was neeedlesse and if thâ— words changed have another sence then the former either they or 〈◊〉 former must be thought impertinent if not pernicious and either 〈◊〉 Gr or his predecessors in Office impertinent in the exercise of it Arâ—h B. pag. 40. Therefore by that and such like Innovationâ— the Prelates intend◠〈◊〉 bring in Popery It is very true that from the leaving out a prayer for the naui 〈◊〉 from any one such like innovation as hath beene saide there cannoâ— be any conclusion inferred demonstrating that Prelates intend 〈◊〉 bring in Popery Neither is it compatible with Episcop wisedoâ—â— with the respect they pretend due unto them to doe actions whereâ—â— any man may bee able perfectly to know discover their intenâ—â—â—ns when they either dare not or thinke not fitt to avow them â—â—e Bishop of S. Andrewes in a booke entituled Confutatio libelli de â—â—imine Eccleâ—iae Scoticanae writeth that Episc jurisdiction which by â—â—s of Church aâ—semblies ratified in many Parliam hath beene conâ—â—mned as humanum commentum and Antichristian was brought inâ—â— that Church â—on confestim sed pedetentim per interâ—alla ne res agi â—â—eretur And albeit it may be now safely affirmed that those Ministers â—â—t advised the King to make constant moderatoâ—s in their Church â—â—emblies and to offer to the Church jus suffragij in comiâ—ijs by some 〈◊〉 the Ministery which the Church should have a power to choose â—â—ore every Parliam have since they obtained these prerogatives â—â—ought back into that Church both that office and divers Ceremoâ—â—â—s rejected at the reformation and abjured by the accepâ—ers of them â—â—well as by all other Officers and members of the Church in
England I woâ—â—â— faine know what difference there is betweene the abused power 〈◊〉 the then Sea and now Sea of Rome or whether the Pope now doâ— assume or pretend lesse power then the Popes did in K. Iohns dayâ— or if the then prevailent and predominant Sea was the Babilonicâ—â—â— Beast as Heylin acknowledgeth at what time began that Sea to 〈◊〉 from being the Babilonicall Beast And where pag. eâ—d he sayâ—â— that unlesse it can be proved and made good that the Pope of Roâ—â— confâ—sâ—eth not that Iesus Christ is come in the flesh there is â—o reâ—â— to concluâ—e that he is Antichrist and citeth St. Iohn for a warranâ— saying Every Spirit that confesseth nâ—t that Iesus Christ is comeâ— the flesh is not of God but is that Spirit of Antichrist whereof 〈◊〉 have hearâ— I hope his Gr will give me leave to say that St. Ioâ—â— sayeth not that no man is Antichrist but he that refuseth to confeâ—â— that Iesus Christ is come in the flesh for he that sayeth with his moâ—â—â— and knoweth in his conscience that Iesus Christ is come in the flâ—â—â— but withall against his consciencâ— affirmeth and teacheth that hee 〈◊〉 power to make Christ of a peece of bread and to give power to otâ—â—â— to make him and that hâ— whom he so maketh should bee worshipâ—â—â— in the same manner that he whom he confesseth to be come in 〈◊〉 flesh is as well Antichrist as hee that in expresse words denyâ—th 〈◊〉 most Iewes doe his being come in the flesh This brave argumâ—â—â— Heylin hath stollen out of the Iesuite Greâ—serus booke written againâ—â— Iames Monitory to all Christian Princes but his Gr must not bee â—â—â—â—ended that I can neither take his nor Heylins ipse dixit for a sufficiâ—â—â— reason for this point of Dâ—ctâ—ine different as well from the Chuâ—â—â— of England before it was stinted by the Bb. pleasure of laâ—e as oâ—â—â—â— Reformed and Orthodoxe Churches till either his Gr or Heylâ—â— confute the reasons wherâ—by K. Iames in his said Monitory and in 〈◊〉 Comment upon 7.8.9 and 10. verses of the 20. chap. of the 〈◊〉 proveth the Pâ—pe to be Anâ—ichrist And where p. 138. for prâ—ving 〈◊〉 bowing at the name of Iesus is no innovation he alleadgeth that Pâ—â—â— â—â—astasius who lived in the 5. Centurie did bring it in it seemes that 〈◊〉 the same reason he may pretend that invocation of Saints adoraâ—â—â—n of Images Crosses transubstantiation purgatorie pilrimages â—â—â—â—icular Confession and the like shal be no innovations if his Gr bee â—â—ased to command the beliefe and Doctrine of them for they were â—â—ught in by Popes many ages agoe and the introduction of any â—â—â—ng not contained in the artic of â—he Church of England at the reâ—â—â—mation nor in the practise of it since warranted by authority of â—â—â—er Scripture or Parliam must be esteemed an innovation â—f this booke of Heylin be the large volume promised by his Gr â—nswer to Mr. Burtons chardges of innovations upon the Prelates â—â—th in these and many other passages so minse and smooth the Poâ—â— Doctrine and so wrest the good meaning and sence of the words â—rthodox writers and zealous Preachers that it cannot but breed â—â—at suspition of the Prelates intention to introduce Poperie if 〈◊〉 power can reach it But admitting that Heylins booke were â—justum volumen promised for answer to Mr. Burton and sufâ—â—â—t to liberate his Gr of his answer promised to all th'innovations â—â—â—h Mr. Burton chardges upon Prelates yet since in this whole â—â—â—ch there is not one line containing any particular mentioned â—â—â—ch could be made a pretext for conventing much lesse convicting â—â—â—iâ—her D r. Bastwick or M r. Pryn in any Court it is evident that â—â—â—er his Gr. hath not performed his promise pag. 16. of reciting â—â—â—uring briefly all th'innovations wherewith Prelates are chardged â—â—â—ey of lesse or greater moment or if what he hath here written bee â—â—â—ee can say against them two they have suffered very unjustly His â—â—â—aying to the King in his Epist both that Mr. Pryn hath thrust â—â—â—ken Law into Pamphlets to wrong the Governments of the â—â—â—rch aâ—d that Bastwick onely hath beene bold to meddle with the 〈◊〉 of the Church cannot in a vvay obvious to common sence bee â—â—â—â—ne to bee either a sufficient performance of his promise made in the 16. pag. foresaid or a sufficient ground whereupon to convince eithâ—â— the one or the other of any crime punichable in the way that his Gr hath caused them suffer especially since Dr. Bastwick beeing brought to the place of his suffering did solemnely avow that he was 〈◊〉 conscious to himselfe wherein hee had committed the least tresâ—â—â—â—â— to take the outward shame he was then putt unto either against God or the King and that th' occasion of his suffering was the writiâ—â— of a booke against the Pope which if it bee flagellum pontif whiâ—â— goeth in his name it is a wonder where the crime lyeth And Mâ— Prynne said in the same place that he having tendered to the Coâ—â—â— his answer to the Information which contained an accusation agaiâ—â—â— him in the point of Libelling against the Prelates the Court refuâ—â—â— to accept it and that neverthelesse he was condemned for not puttâ—â—â— in answer to the said Information withall he offered to maintaine â—â—gainst all the Prelates in Christendome that their calling was not 〈◊〉 divino and against all the Lawyers in the Kingdome â—hat should â—â—â—â—pose him that the Prelates sending forth of writs and Proces in 〈◊〉 owne names is against the Law Iustice of the Land entrencâ—â—â— on the K. prerog and subjects liberties If these two poore men 〈◊〉 spoken falsely they did both deserve to bee hangdâ— after their piâ—â—â—ring and it is likely too that men that have beene condemned â—o â—â—â—fer what they have done and that without any pretext of 〈◊〉 and for no crime but a pretended not putting in their answers to 〈◊〉 Informations against them which they tendered and the Court â—â—â—fused could not have misled being hangd or worse considering 〈◊〉 Prelates Spleene and power against them if their Speeches had 〈◊〉 beene true alwaies leaving that booke to the Iudgement of modeâ—â— men I returne â—o his most powerfull Gr who is pleased so farrâ—â— descend in his Speech from the height of his place as to say Arch. B. pag. 73. Yet one thing more I beseech you give Mee leave to adde 'T is 〈◊〉 Burtons charge upon the Prelates That the Censures formerly laidâ— on Malefactors are now put upon Gods Ministers for their Vertue 〈◊〉 Piety A heavy charge this too But if he or any man else can shew that 〈◊〉 hath beene punished in the High commission or else where by the Prelâ—â—â—â— for Vertue Piety there is all the reson in the world we should be severaly â—â—â—nished our selves But the trueth is the Vertue and Piety for wâ—ich these â—â—â—nisters are punished is for Preaching Schisme and Sedition Observ. Tertullus called