A debate concerning the English liturgy, both as established in & as abolished out of the worship of God drawn out in two English & two Latine epistles / written betwixt Edward Hyde ... and John Ley ...

NECESSARY ANIMADVERSIONS Vpon the precedent Letter of the Doctor.

SECT. I.

Three Reasons referring chiefly to the Doctor, why his En∣glish Letter was not presently answered: His mistake about the word Seraphicall, the sense, rise, and use of it.

TO this Letter I made the less hast to return an An∣swer for three reasons.* 1.1

1. Because the Doctor professed an unwilling∣ness to hold an entercourse with me by Letter while he remained in this County.

2. Because a good part of it was a kinde of re∣tractation of what he had said, and for that (within a while af∣ter) I expected to speak with him again, to know where his minde would settle, for (comparing his precedent speeches and writings together) he seemed to me to fluctuate very much, not only in his passion, but in his opinion.

3. Because (notwithstanding his negative resolution fore∣mentioned) (about fourteen daies after remaining yet where he was before) he sent me a Latine letter, to which I made an∣swer in the same language, and in that I brought as much of the English Letter, (having translated the matter of it into La∣tine) as I took to deserve either Censure or Answer.

I had not then a thought of publishing any thing of either, yet since now I finde cause to do so, I conceive it also conveni∣ent, to make some Animadversions upon the most materiall parts of his English Letter, in English (as I have done to his Latine Letter in Latine) which I shall now apply to the Doctor in the second person, as directly written to him as my first Let∣ter was, in these words, Sir, you have oft in my hearing exprest your self a S••raphicall zealot for the Service-book:* 1.2 To which you Answer. That the title of Seraphicall belongs to those new Bona∣ventures, who took upon them to castigate all other Churches, as he doth the Greek (in lib. 1. dist. 11.)

By that you say Sir,* 1.3 you seem not to understand, or not du∣ly to consider the sense and use of the word Seraphicall, which ariseth from an a 1.4 Hebrew Root, signifying an height of heat, even to burning: It was given per Antonomasiam tob 1.5 S^t Francis of Assisum (the Founder of the Minorite Friars.) There was anotherc 1.6 S^t Francis of Paula, (who had not the honour of that Angeli∣call appellation) and he of Assisum was called Seraphicall, for the zeal and fervency of his spirit and actings: asd 1.7 when he renounced all his right of inheritance, stript himself of all his cloathes, unto his shirt, and gave them to his fa∣ther, saying, Ʋntill this time I have called thee father, but from hence forth I will acknowledge no other father, but our Father in heaven:e 1.8 And when in zeal he went to preach in France, Spain, Egypt, and Syria, among the Infidels, that he might obtain the Crown of Martyrdom: And he was so called for the Seraphi∣call vision they write he had, of the likeness of thef 1.9 six winged Seraphim burning with fire, and casting beams glittering exceed∣ingly, which descended with great swiftness, and drew near to the place where he was, and between the said wings appeared the figure of a man crucified, whereupon he straitwaies, (as the Friars tell the tale) fell into an Extasie, as usually he accustomed in the me∣ditation of the passion of Christ, to which he was devoted more then can be expressed:g 1.10 And at this time (Ovid like) they fain a me∣tamorphosis, telling of a transformation of him into the similitude

of Christ, the figure of his blessed wounds remaining imprinted in his flesh: Of him the Friars Minorites were called Seraphicall Brethren, or Friars of the Seraphicall Order. Thence is it that h 1.11 Erasmus puts the title of Exequiae Seraphi••ae, upon one of his Dialogues, wherein he discovers the pretended zeal and reall hypocrisie of the Franciscan Friars.

SECT. II.

His Errour (in calling Bonaventure a Seraphicall zealot, because he castigated the Greek Church) refuted, and the right Reason shewed, why he was so called.

NOw for your Bonaventure,* 1.12 whom you would have to be entituled a Seraphicall zealot, because he did castigate the Greek Church, if you mean by castigating the Greek Church, 1. The opposing or refuting of the errours of the Greek Church, especially in respect of their opinion of the Procession of the holy Ghost (whereof the Schoolmen dispute in the first Book of Sent. dist. 11.) he should not more be called a Seraphicall zea∣lot for that, theni 1.13 many others who did the like, as well as he. 2. If you mean that Bonaventure did cha∣stise the Greek Church with more ve∣hemence and fierceness of spirit than other Writers did: I answer,

1. That cannot be proved, for though he accounted the Greeks in his time more erroneous then their Ancestors, from k 1.14 Damascen (who flourished in An. 730.) downward, called them anl 1.15 accursed offspring of their progenitors, adding to their

parents madness (who were wavering, neither confessing nor de∣nying the Procession of the holy Ghost from the Father and the Son) but holding, That the holy Ghost had only a temporall procession from the Son; and form 1.16 this (saith he) the Church of Rome do••ms them hereticks and schismaticks. Yet the worst he saith of them he saith not in his own Name, but in the Name of the Roman Church.

So that he should be called a Seraphicall zealot, for that, no more than the Pope or any Cardinall, or Bishop, or Doctor of the Church of Rome, who gives his consent to the Popes Ex∣communication of them, and they were Excommunicated by Pope Martin, as is remembred against them in then 1.17 second Councill of Lions. The truth is, as the Greek Nation had but an ill name of old among the antient Romans, so since Dama∣scens time the Greek Church was much distasted by the Latines, and they by them again. For 1. The Roman Ora∣tor (many hundred years before Be∣naventure was born) taxed them for o 1.18 levity,p 1.19 unfaithfulness,q 1.20 drunkenness. 2. That levity and unfaithfulness is char∣ged upon the Greek Church, by the Roman Church; for in the 3^d Council of Latera•• An. 1215. under Innocent the 3^d, the Greeks (afterr 1.21 reconcilia∣tion with the Latines)s 1.22 became so ad∣verse to them, that they would not consecrate upon their own Al∣tars, after the Latines had used them, untill they had washed them.

And the children which thet 1.23 Latines had baptized, they baptized again. And in the second Council of Lions, Anno 1274. (to whichu 1.24 Bonaventure was sent by Pope Greg. 10.) though the* 1.25 Em∣perour Paleologus brought his Greeks to the Council, and they therein consented to the Latines (in the Article, touching the procession of the holy Ghost, from the Father and the Sonne) and submitted themselves to the

Roman Church: yet as they had been so fickle and false (in what they undertook before that time) as to turn and revolt from what they had professed, no fewer then thirteenx 1.26 times, so it is not unlikely but that after this Council (when Bonav. was dead) even to the Council ofy 1.27 Florence, An. 1438. (when the Latines and Greeks were again reconciled) there were many breaches betwixt them, which might make many Romanists as great Seraphicall zealots against the Greeks, as ever Bonaventure was, yea or as those before his time,z 1.28 who used the Greeks more inhumanely at the taking of Constantinople, then the Saracens did the Christians at their taking Hierusalem: Therefore you have no reason from Bo∣naventures zeal against the Greek Church, to call him a Sera∣phicall zealot, as by a speciall Title, yet a zealot he was, and Seraphicall too, and might well be called a Seraphicall zealot, (not as you mistake the reason of title) but for such as these: Because,

1. He was of the Order of thea 1.29 Seraphicall Father S^t Fran∣cis, to whom that denomination was principally appro∣priated.

2. He was not only of this Order, but devoted to it by es∣peciall vow of his mother, confirmed by miracle, for being sick (when he was a childe) she vowed (if he recovered) to give him up to be a Franciscan Friar; God heard her prayer to theb 1.30 admiration of the Physicians (as the writer of his Legend recordeth) and she made good her vow.

3. He was when he came out of his minority (though still a Minorite Friar) a great zealot for the honour of his Founder S^t Francis (and of his Order) For,

1.c 1.31 He wrote his Life.

2.d 1.32 He wrote of the six wings of the Seraph.

3.e 1.33 A declaration of the rule of the Minorites.

4.f 1.34 Two Apologies against the calumniators of the Fransc. rule.

4. Because, as Seraphicall S^t Francis himself,g 1.35 preached not with eloquent words, and worldly wisdom, but with much fervour of spirit, (as the Romanists write of him (so did Bonav.

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utter not instant, earnest words, buth 1.36 flaming words, as Possevi•• noteth out of Abbot Tritemius.

SECT. III.

The Doctor justly termed a Seraphicall Zealot for the Ser∣vice-book, his absurd Elogium of it, and Calvins Censure upon it.

ANd in this sense I might (as I did) well call you a Seraphi∣call zealot for the Service-book,* 1.37 for your discourse of it, and pleading for it, with me, hath been fierce and fie••y, (as when* 1.38 you said, If I preached against the Service-book in the forenoon, you would preach for it in the afternoon, if I would lend you my Pulpit) and your Letters, both this in English, and the other in Latine, shew rather how fondly, then how devoutly you are addicted to that: You say in this Letter, How it was for many years the Church of Englands chiefest robe, both for ornament among the Reformed,* 1.39 and for distinction against the unreformed Churches: And in your Latine Letter you call it, The most glorious houshold stuff of your father.

1. Robe,* 1.40 Ornament and Distinction: Three brave words, ve∣ry meanly and impertinently brought in, as I believe any man of ordinary apprehension will easily judge: The word Robe you know signifieth a garment, Hath the Service-book any resemblance to that? If you had called the Surplice a Robe, you might have gone away with that word, without exception, though you might have met with a check at the next word Or∣nament, from such as with much contempt and scorn used to call that a ragge: But (to let pass that gross 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of cal∣ling the Service-book a robe) How was the Service-book an Ornament among the Reformed Churches? What Reformed Church out of England and Ireland (except the exiles in Queen Maries daies, and not all of them neither) ever took it for an Ornament? If they had they would sure have adorned their

Divine service with it, and have spoken of it rather as Honou∣rable, then but tolerable, and that for a time; asi 1.41 Calvin did of the English Liturgie (saith he, writing to the exiles at Frank∣ford) as you describe it, I see many tolerable toies, trifles, follies, unfitnesses; take which word you will to express his Latine word ineptiae, you will have as much ado to gloss or dress it up into an Ornament, as to make a Silver Pen of a Goose quill; unless you adde guilding unto it, or some other decking of the Artificer upon the leaves and cover.

But to save you that needless labour, Calvin presently expresseth what he meaneth by these two words tolerabiles ineptiae, viz.k 1.42 That the Liturgie was not so pure as was to be wished, yet what faults could not be cor∣rected the first day, (since they contain no manifest impiety) they were to be tolera∣ted for a time, yet so, that itl 1.43 meet (saith he) that the Learned, good and grave Ministers of Christ do endeavour beyond it, to finde out somewhat more refined, more pure,m 1.44 free to compose a new form of prayer, which may be most apt or fit for the use and edification of the Church: and saith, he knows not what to think of them to whom the dregs of Popery are so delight∣full, as not to be pleased with a change for the better: Nor have they any othern 1.45 cause of quarrell (saith he) but because they are ashamed to yield to better men, and better things.

SECT. IV.

The Service-book served, not for distinction of the Reformed Churches from the unreformed, as the Doctor saith: Too much conformity in it to the Romish Bre∣viary, yet passed in the first Parliament of Q. Elizabeth, and why so.

FOr your third word,* 1.46 distinction, that is as ill applied to the Service-book, as the two former, for how serves that for

a distinction of the Reformed against the unreformed Churches? If you call those unreformed Churches that have it not, you speak a new Dialect of your own, and as naught as new; where∣in all Orthodox Protestants will be against you: If you mean by unreformed, those who are most unreformed, viz. the Roman Churches, the distinction was not so great, either in K Henry the 8^th his time, or K. Edw. the 6^th his time, or Q. Elizab. time, as it should have been: Not in K. Henry the 8^th his time, for theno 1.47 Card. Quignonius at the request of Pope Cl•••• 7. then made the Popish Missall liker the English for a great part, then it was to the Roman Breviary: Not in King p 1.48 Edw. the 6^th his time, for when the Rebels were up in Devon∣shire, for the restitution of the Mass and other Popish matters comprised in severall Articles: To that of the Service-book, (which was one of them) the Kings answer was, As for the Service (in the English tongue) it hath manifest reasons for it, and yet (perchance) it seemeth to you a new Service, and is in∣deed none other but the old, the self same words in English, which were in Latine, saving a few things taken out, which were so fond, that it had been a shame to have heard them in English, as all can judge that do report the truth. Not in Q Elizab. time, for Pope q 1.49 Paul the 4^th would have allowed of the Service and Liturgy, set out by her, if she would have received it by his authority: And for the English Service, as it first passed in Parliament, it was not such as was desired by the best, but such as could be obtained of the worst sort of Protestants, who made the major part in the first Parliament of Q Elizab. and who were so su∣perstitiously devoted to that form of Service, that the Book would not have passed, if it had been so Reformed as it should have been: We have just ground for this conjecture out of ther 1.50 Conference at Hampton Court; where (upon, the debate betwixt King James and others, about the womens Baptism by warrant thereof) the King urging and pressing the words of the Book, said, they could not but intend a permission of women s•• to do, the Bishop of Worcester said, that (indeed) the words are doubtfull, because otherwise, perhaps the Book would not have passed in the Parliament; and for this he cited the testimony of the Archbishop of York.

Why then should those who have power to Reform what is amiss, be confined to such a form of service as this? which had i•• been a perfect masculine issue, they who should (as Mid∣wives) have holpen to bring it forth, would have been ready to strangle it in its birth.

Yet such as it was, with all its faults and defects, they gave their Vote unto it: but those who were truly wise and godly, never meant to set up their rest with such a Reformation: For it was both irreligious and unreasonable which some Prelates projected, viz. instead of proficiency towards perfection, to make us retrograde, to the state and stature of our Churches minority, and they might as well put down preaching, and bring up Homiles, and meer reading Ministers again, as make that form of prayer a standard to our publique devotion.

Now for that you say in your Latine Letter, where you call the Service-book you lent me (before my Library was brought to Br.) thes 1.51 most glorious household-stuff of your father, which you say is pretious in your sight, and so shall be for ever. Methinks you honour that Book so much, as you must imply no little dishonour to your father, as if he had not a Bible in his house, and no less dishonour to the Bible, if he had it, and yet that were not in your eye a more glorious piece of houshold-stuff, then the Service-book was.

But though neither the Parliament, nor the Assembly did either admire or adore it, as you did▪ it should not have been so contemptuously used as it was, to use your own words.

SECT. V.

The Service-book not cast out by the Parliament or Assembly as a menstruous cloth, as the Doctor insinuateth, but laid aside with honourable remembrance of the composers of it, and with approbation of the Book it self in divers respects.

IT would have troubled my conscience,* 1.52 to have been an instru∣ment of casting it away as a menstruous cloth 〈◊〉〈◊〉:* 1.53 And if any

Divines of the Church of England gave their advice for its opp••∣brious ejection, they must shew a good reason why they altered their own judgement, before they may hope to have any powerfull influ∣ence upon mine.

Who they be (if any Divines at all of the Church of England) who cast away the Service-book as a menstruous cloth,* 1.54 or gave advice for its opprobrious ejection, I know not, sure I am that I am none of them: and for my Brethren of the Assembly, they have at large, with much candor and fair dealing (though for that they have not been fairly dealt withall by some) expressed their sense, both of the Compilers, and of the Book it self: Of them they speak very honourably, for they say, In the be∣ginning of the blessed Reformation,* 1.55 our wise and pious Ancestors took care to set forth an order, &c. Afterwards their words are, That what they did in laying aside the Service-book, was not from any love to novelty, or intention to disparage our first Reformers; of whom we are perswaded, (were they now alive) they would joyn with us in this work, and whom we acknowledge, as excellent instruments raised by God, to begin the purging and building of his House; and we desire that they may be had of us, and of posterity in everlasting remembrance, with thankefulness and Honour. Ibid. p. 6.

And of the Book it self, they say, That it occasioned many godly and learned men to rejoyce much in it at that time it was set forth, because the Mass and the rest of the Latine Service, being removed, the publick worship was celebrated in our own tongue: many of the common people also received benefit by hearing the Scriptures read in their own language, which formerly were to them as a book that is sealed. So Preface p. 1, 2▪ the worst they say of it comes from the abuse, and the worst abuse is, That it was made no better then an Idol, by many ignorant and super∣stitious people, who pleasing themselves in their presence at that service, and their lip-labour in bearing a part in it, have thereby hardened themselves in their ignorance and carelesness of saving knowledge and true piety, p. 4. whereof I finde too much proof by sad experience in some of those who have learned of you to mistake erroneous superstition for religious devotion. But suppose that some of them had cast it away as a menstruous

cloth, for the defects and errours in it, and the Idolatrous do∣ting of many, if not of most upon it, is it any better then the best humane righteousness? and did they think worse of it than the Prophet Isaiah speaks of that, where he saith, We are all of us an unclean thing, and all our righteousness are as filthy rags? Isa. 64. 6.

If I had served God in the use of that form without any consci∣ence, * 1.56 I had been an hypocrite, and how can I now scorn and revile that against my conscience, and not be an Apostata?

It is true Sir,* 1.57 not only of you, but of any one else, and not of that form of Prayer only, but of any other, that he who formally worships God, either without his conscience, or a∣gainst it, is an hypocrite, and to revile and scorn that (of which a man hath formerly thought honourably and spoken reverent∣ly) against his conscience, is to play the hypocrite also, and to adde to his hypocrisie the sinne of Apostacy: While you say this in your own name, if you mean it of others, particularly of the Ministers of the Assembly, or at least of some of them (as perhaps you do) you have answer to that calumniatory conceipt already: If of your self, your words imply that some have sollicited you to scorn and revile the Service-book against your conscience, if you know any such (as for my part I do not) I doubt not but you will be more ready to scorn and re∣vile them, then therein to be perswaded by them: for you are so farre from all compliance in that kinde, that you charge such as without scorn or reviling have laid it aside, with sacri∣ledge and scandall, touching which I shall answer you, when the order of your words bring me to that charge.

SECT. VI.

The Doctor alloweth the laying aside of the Service-book, so farre as justifieth the Parliaments and Assemblies removall of it, by the example of Hezekiah's breaking of the Brasen Serpent; yet with some mistake of that story.

TO lay it aside is one thing,* 1.58 to revile it another; that a godly Hezekiah may do,* 1.59 if he think it a Nehushtan, but this befits only a Rabshekah; that may be out of obedience, this only out of peevishness or a worse principle.

To the reproach••r reviling of the Service-book I have answer∣ed already:* 1.60 that which I shall now observe, is your concession, that he that laieth the Service-book aside, if he be a Gover∣nour, may for all that be an holy Hezekiah, and an inferiour imployed in preparing for, and conforming to such a Reforma∣tion as that, may do it in obedience; which you seem rather to approve of, then disallow: If so, you have yet no just excepti∣on against the Assembly upon that account: for you may reade in the fore-cited place, what they did in their own words:t 1.61 We have after earnest and frequent calling upon the Name of God, and after much consultations, not with flesh and blood, but with his holy Word, resolved to lay aside (mark your own words, to lay it aside) the former Liturgie, with the many Rites and Cere∣monies formerly used in the worship of God; And they laid it a∣side, not as you mistaking say, Hezekiah did the Brazen Ser∣pent, because it was Nahushtan, (i.e. brass or brazen) for that was not all, nor the chief cause, for which he brake it in pieces, for it was no better then brass (for the matter of it) when by Gods appointment it was first set up by Moses, Numb. 21. 8. but because (even to those daies) the children of Israel did burn incense unto it, 2 King. 18. 4. so the Service-book was laid aside, not so much for the matter of it, (though what was erroneous in it, and some errour certainly there was, which was worse

then pure brass, as bad as the rust or dross of that and other mettals.)

But because (as the brazen Serpent) it was made an Idol, as hath been shewed, so was the Service-book, and so is it by many to this day; which is not so much the fault of the Book, as the folly of those who so much doted on it, and so many dote on it, and so much, that (if it be not taken from them) the next generation is more like to be more infected with, then the present to be cured of their superstition towards it: and as He∣zekiah called it Nahushtan, i.e. brass or brazen (by this Name giving the people to understand, that being (when it was the best) but a creature, now but a meer brazen figure of a Ser∣pent, and not so much (when he had broken it in pieces, ha∣ving no vertue of healing, as formerly it had) there neither was nor could be any deity in it, no not when it had a miracu∣lous operation annexed unto it; and therefore, neither sacri∣fice was to be offered, nor incense to be burnt unto it (as then they did) so we may say (to such as Idolize the Service-book) that for the materials of it, being but Ink and Paper, visible letters, and legible words, and being not infallibly indicted by the Spirit of God, as the sacred Scriptures are, it should not be made such an object of worship, as by many it is: and now Sir, you have by this comparison degraded the Service-book so low as a piece of brass; How can you set so high price upon it, as to make it the mostu 1.62 glorious houshold-stuff your father had? If the Inventory of his goods were but ratably prized to this particular, you would not take your Childes portion after that rate, but would require an higher valuation to be set upon them.

SECT. VI.

The constancy and ingenuity which the Doctor assumeth to himself (if he had been an Assembly man) acted by those who were chosen in that service.

HAd I been of the Assembly,* 1.63 I should have shewed so much constancy to my self,* 1.64 as not to have easily changed my judge∣ment;

and so much ingenuity towards others, as not to have sub∣dolously concealed it.

Had those (whose Office it was to make choice of men for that service (thought you a fit man to be called to it,* 1.65 I wish you had made one of that number, then your own experience would have shewed you, many who changed not their judge∣ment, when they changed their practise, in the dis-use of that Book, which they had formerly used, rather in a way of tole∣ration, untill the time of further Reformation came, then of approbation for perpetuall use (as by an immutable Law of the Medes and Persians) who were (in that particular) of Cal∣vins minde (as is* 1.66 before mentioned) suffering what they could not then amend, and amending their own condition, by removall of it, as soon as the Divine providence offered a fit opportunity for that purpose; and who were so farre from a subdolous concealment of what they thought of it, that (when it was most magnified by such as were Masters of Ecclesiasticall Ceremonies, and would have Lorded it over our faith, if we would have been so tame as to submit our necks to such op∣pressive yokes, they did not forbear (before such) plainly to speak their opinions against it: and when the times were so farre changed, as not only to cry it down, but all other set forms of prayer, they both disputed and preached for the law∣fulness (though not for the universall conveniency, much less the absolute necessity of a set form of prayer) of this (for both parts of it) I can bring fair evidence of his sincere car∣riage in that cause, whom it may be you meant (at least ob∣liquely) to tax for fickleness, in forsaking his first love, or for fallacy in sitting silent, when he should have freely spoken his minde and conscience on that behalf.

SECT. VIII.

The removall of the Service-book, as before shewed, is neither Sacriledge, nor just cause of Scandall, as the Doctor suggesteth.

I Should have propounded some Considerations,* 1.67 before they had determined,* 1.68 though now I propound no Objections, after their determination: And my Considerations would have been specially these, which you do intimate of Sacriledge and Scandall, for it could not but have seemed unto me Sacriledge, to rob God of his worship, and it could not but have seemed Scandalous, to rob him of that worship which he had once solemnly devoted to his San∣ctuary.

The former part of your speech seems so modest,* 1.69 that had you still contained your spirit in such moderation, as those terms imply,* 1.70 but you did not, the breaches betwixt us had never been so wide, nor so loud, as they have been, and as the sequell will shew: for the present, to the Objection of sa∣criledge and scandall, I shall say little now, having in expecta∣tion a fitter occasion to speak to them more fully: Now it may be enough to say, First, Whereas you say, To take away the Service-book, is to rob God of his worship, which be had once so∣lemnly devoted to his Sanctuary, may imply, either actively, that God himself devoted them to his Sanctuary, or passively, that they were devoted by others: the former I suppose you do not mean, though your words may bear such a sense; and for the latter, if you think that an outward particular form of wor∣ship so devoted, as that was, may not be taken away without Sacriledge, it is your errour, for Christ hath prescribed no par∣ticular form of worship for his Church in the new Testament, as he did in the Old; if he had, all Christian Churches should have been bound to that, but since he hath therein left them free (except for the generall rule of decency and order, 1 Cor. 14. 40.) and the short form of Prayer, commonly called the Lords Prayer, but is not a prayer, say some, but only a pat∣tern

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of prayer (but the Directory of the Assembly saith it is both) they are at liberty to frame diversity of forms (so they be consonant to the sound doctrine of the Scripture) and what they frame themselves,* 1.71 they may correct or change, take away the old, and substitute a new Form, as they conceive may be most convenient for the honour of God, and the furtherance of godliness. Secondly, To call the taking away of an humane form of Divine worship, Sacriledge, is ••o reproach not only the present Reformation, but the precedent in the daies of King Edward, for then there was one form of Service at Salisbury, another at Hereford, another at Bangor, another at York, ano∣ther at Lincoln, butx 1.72 King Edward abolisht them all, and esta∣blished another form, which was to be the form of worship to the whole Realm. Thirdly, The Translations of the Bible, and singing Psalms turned into Mee∣ter, were with the Service-book, devoted to the Service of God in his Sanctuary, so were the Books of Homilies; Was it sacri∣ledge iny 1.73 King James to take a∣way all precedent Translations, the Geneva especially, which was most in use before since his com∣ing to the Crown of England, and had been Printed above 30 times by Queen Elizab. and his priviledged Printers Christopher and Robert Barker, and making a new one to put the old out of use and office; or was it Sacriledge in King Charles to cashire the old Psalm-book, made partly byz 1.74 Thomas Sternhold, Groom of King Edw. the 6^th his Bed-chamber, and the rest, by men of the same relation and Religion, by authorizing his Fathers Edi∣tion of the singing Psalmes to be published in the Churches of his Dominion.

Or were you guilty of Sacriledge, when you left off the Homiliesa 1.75 which King James would have allowed, not only as

Sermons deputies, but as their fellows in joynt Commission with them?

Obj. But you will say, Change is no robbery, to take away a silver Chalice from the Communion Table, and to put a gol∣den one in its place, or to bring a more perfect Translation of the Bible (for one less perfect) a more exact Psalm book, then that which hath been formed in ruder times, and to preach a Sermon, in stead of reading an Homilie is no Sacriledge, but Religious Beneficence, but the new Reformation hath taken away the old Service, and hath not set up a new one, nor any other in the room thereof.

Sol. There hath been done so much in effect in the Directory, that there will be no defect in the publique worship, if the Mi∣nister be but competently qualified, both for praying and preaching, as he should be; for by following the direction there given, he may as well make his own Prayer, as his own Sermon, especially if he give himself to both (as the Apostles did) Act. 6. 4. and make use of suchb 1.76 helps, as God hath been pleased to furnish this age withall, above many of the former; and I doubt not but as at the first setting up of the English Liturgy, there was necessity to make use of many illiterate, yet well meaning upright-hearted Protestants to take the cure of many Parish Churches, for want of a competent supply of Learned-men, asc 1.77 Cambden observeth in his Hist. of Qu. Eliz. and in the Preface of the Homilies of the first Edition (to my best remembrance, for I have not the Book by me) it is said, There was scarce to be found, for every County, a well qua∣lified Preacher, who without a Praier book, and an Homil••e, could not pray to God for, nor Preach from God to the peo∣ple: But now there will be, by Gods blessing on means and helps (more then heretofore) a sociableness of proficiency, both for Praying and Preaching, so that Ministers shall have no more need to have their Praiers made for them, than their Ser∣mons; and why should they not be able to make their own words in the reading Pew, as well as in the Pulpit; or why (as the manner of some is) may not all be done in one place.

For your second exception of Scandall, you know the usu∣all distinction of Scandalum datum & acceptum, he that gives the Scandall is the offender, that is, he that doth any thing he shuld not do, whereby another may justly be offended, but he that takes offence at a warrantable act, not he that acteth warrantably, is the offender: No doubt when Hezekiah brake the brazen Serpent, those who did so Idolize i••, as to burn In∣cense to it, were offended with his severity in breaking it, but that was their fault, not his, whose purpose was by that Re∣formation to remove a great occasion of Scandall from the eyes of the people, and that was their meaning who laid aside the Service-book, at which many godly persons took offence, because it was,

1. So conformable to the Popish Mass-book, as* 1.78 before hath been observed, whereof I can make more particular proof, and haply shall do in time convenient.

2. Because the Scriptures brought into it were taken out of corrupt Translations, even since there was a better set forth by King James his procurement.

3. Because Apocryphall writings were prescribed to be read, and much of the Canonicall Scripture left out.

4. Because there were many particulars in it very liable to suspicion of an erroneous sense.

5. Because by it many of the best Christians, who durst not use the gesture of kneeling at the Sacrament, were excluded from the Sacrament, all which gave great occasion to the schism of the Brownists.

6. Because it was so strictly urged,

1. That by the 14 Canon it might not be lawfull for a Minister to omit any part of it, though besides his Preach∣ing, he had both Sacraments to be administred, and Cate∣chism to be performed.

2. Ministers were enjoyned to make it their Diurnall of Devotion, when D^r Easdall Chancellour of York, D^r Cou∣sens and D^r Wickam were Visitors at Chest. for Archbishop Neale, they required the reading of the Service book every day, and when it was objected the people would not come to partake with the Ministers; What of that, said D^r Cousens

to him that made the objection, do you come and do your duty; There be rivers in the wilderness where no man dwels, alledging Psalm 104. 10. but he forgat the following verse, They give drink to the beast of the field, the wilde Asses quench their thirst.

7. Because divers godly and learned Ministers, who scrupled subscription and conformity to the Service-book (not without apparent reason) were in the year 1605, to thed 1.79 number of 277, called in question about it, 260 were under censure, some of Admonition, some of Suspension, some of Depri∣vation.

And it was matter of Scandall to the weak and wicked, as the brazen Serpent was; for as the Jews did by that, so do most ignorant and prophane people do by this, Idolizing it so much▪ that they preferre a piece of Service-book at the grave, before Preaching of a Sermon in the Pulpit: I speak what I know by experience of some, who were so much offended at my refu∣sall of the one, that they would not give me thanks for my pains in the other, and some are constant recu••ants from their Parish-Church, though they dwell very near it, because I am not constant to a set form of prayer, particularly to that of the Service-book.

I will conclude mine Answer to this Objection, with the conclusion of a debate betwixt D^r Edw. Maynw. the last Chan∣cellour of Chester, and my self (as I have observed in my La∣tine Answer to your Latine Letter) which we had many years before the beginning of the last Parliament, which was this, I having shewed him what offence was given and taken by urging of the Service-book, such as it was, and how little appearance of just cause of exception there would be, if it were laid aside, he confessed at last and said, We shall never have peace and true charity in the Church, untill it be taken away.

SECT. IX.

A set or composed form of Prayer, how farre lawfull or needfull.

Obj. BUt the want of that,* 1.80 or of some other new composed form in stead of it, causeth much scandall by many mens un-premeditated and extemporary utterance, whereby they speak that many times, which tends rather to the debasing of that holy Office, and to the offence of a prudent and pious hearer, then to the honour of God.

Sol. It may be so, yet 1. That must not prejudice the gift of God by the Spirit of grace and of supplication, Zech. 12. 10. which divers doubtless have, and give evident proof of it by their practice. I have heard it, ande 1.81 once before published it in Print (which I may here pertinently repeat) from a very faithfullf 1.82 witness, that a man of high place in the Church, and of eminent parts and proficiency in all kinde of knowledge, especially of Divinity, acknowledged, that he hath heard a lay∣man in a leathern jacket pray by heart, without art or book, and with such an evidence and domonstration of the Spirit, as hath made him much ashamed of his own defects and disabilities to per∣form that duty of devotion in such a manner and measure as he had done.

2. For those that have not the gif••t, they may by premedi∣tation and study compose a set form of prayer for themselves and their people, which may prevent the precipitation of any unfit or offensive expression.

3. Because most are loth to own their own wants, and to seem less able for their calling than other men are, who need not tie themselves to any set form of words, it might I conceive be expedient, as an help to such as are more weak in parts or spirit (for some have rather too much bashfulness, than too little ability for the service) and for a prevention of their er∣rours, who are too presumptuous in boasting themselves in a false gift, Prov. 25. 14. pretending to have that they have not,

and so undertaking beyond their power, as it is in the note upon the place, in the first Volume of the late large Annotations, as also to prevent presumption in some, and for evidence of con∣sent of Churches in the service of God; and lastly, for a sup∣ply to the defects of the common people (who commonly are acquainted with no prayers, but those they hear in the Congre∣gation) that a set form were composed in stead of the old Ser∣vice-book (but not so imperiously imposed, as that was) which might be so much better done in the present age (by the best gifted in that kinde) as when the people are well acquainted with it, might give them better content than the Service-book did:

For as the Translations of the Bible are more perfect now, than in King Edwards reign they were, and Preaching more solid, more methodicall and eloquent than in his daies, (as will appear by comparing Latimer's Sermons before that King, with others before Q. Elizab. the two late Kings, the long Parlia∣ment, which last amount to many Volumes now they are Prin∣ted;) And the singing Psalms are more exactly rendred in Mee∣ter by divers in old England, and lately by our Brethren in new England, than those Thom. Sternhold, Will. Hopk and Rob. Wisd. so no doubt, if we compare Printed Prayer-books as old as the first English Liturgie, with those which have been set forth in our own time, we shall finde as much pre-eminence as difference in the latter above the former, and if such a design should be so farre taken to heart, as to proceed to effect, be∣cause most of the Reformed Churches of Christendom have found cause to frame a set form of prayer for themselves, yet I should never desire to have it so rigorously urged, asg 1.83 Cal∣vin advised, nor so premptorily pressed to practise, as some Prelates have done, but that it were rather commended to the use of all (for the reasons before alleadged) than strictly com∣manded to any, for many would act in a way of freedom, who would not come under a servile obedience, especially for that which is neither expresly prescribed nor prohibited in Scripture. By this proposall and plea for a set form of Praier, I intend not to take off or cool any mans desires or indeavours to be able to walk without such a crutch: But for Preachers especially I

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would have them give themselves to the doubt duty, wherein the Apostles exercised themselves, viz. Prayer and the Word of God, Act. 6. 4. as well that as this, that by Gods blessing they may prove good proficients in them both. It was the great errour and the mother in gross ignorance in former times, that Ministers pinion'd their devotion to the Service-book, when many who were but reading Levites, were so word-bound with it, that upon any occasion which they met not with in that road, they were at a stand, and as mute as fishes; which cals to my remembrance S^r Thomas Holcrofts Curate, at the Vale-royall in Cheshire, to whom he went his house was on fire, de∣siring him to pray, the Curate betook himself with much hast to his Service-book, and finding out the prayer for Rain if time require, prayed according to the form thereof, That God would send such moderate showers, &c. Moderate showers Sir Humnet (so was the Curate called) said the Knight, that will do no good, it is a great fire, a very great fire: howsoever he had none other holy water to quench it: Thus he exposed two things (besides himself) to derision (which should be enter∣tained with gravity and reverence) Calamity and Devotion.

SECT. X.

The Doctors pretended moderation and modesty (concerning the Service-book, and his seeking to defraud me of the peoples favour,) Confuted.

THese (I might say) would then have been my Considerati∣ons, * 1.84 but I do not say they are now my Objections; yet haply they may be so to your self in private hereafter, if you will faithfully promise me first your privacy, then your satisfaction.

Your choice of Considerations,* 1.85 before Objections, is pru∣dent and methodicall; I would it had been your manner to keep your self in that good order, I should not then have had so much to object against your inconsiderateness both of speech and writing as now I have, nor should you have need to capi∣tulate

with me for a promise of privacy, your own discretion would have been your protection, if I had either not promi∣sed (as I never did, though in your* 1.86 Letters you impose a pro∣mise upon me) or had not kept your counsell, which upon a lawfull promise no provocation should have made me violate, but you were commonly so confident in your high conceipt of the Service-book* 1.87, that (notwithstanding all that was said or done by the superiour powers against it) you were willing to have appeared a publique Champion for it in the Pulpit, so far were you from any need of my secrecy for your security in that matter, unless you counterfeited a courage then, as it may be you do a fear now: Howsoever to require me to give you sa∣tisfaction in what you shall object, is as unreasonable, as if I should condition with you to rest satisfied with whatsoever an∣swer I should make to what you objected.

I shall desire to have no gall in my ink,* 1.88 and I hope to finde none in yours, yet must crave leave to say that your making me a can∣didate of the peoples applause, by endeavours to expose you and your performance to their dislike, savours of too much bitterness, if you do not believe it, and of too much credulity, if you do.

In this passage you deliver your own desire for your self,* 1.89 and your hope of me, with a Dilemma against me; your desire you say, is to have no gall in your ink, and you hope to finde none in mine; (that is a figure, for I know you would not be under∣stood according to the letter.) Your minde is, that our writings might not be imbittered with uncharitable expressions, if you had stopped there, I might have thought that you had a better conceipt of me than of your self, because of your self you say, but that it is your desire, and we may desire the Reformation of the lewdest, of whom there is least hope; but of me you say you hope, and hope is not without some appearance or ground of good, yet sure your desire of such a Christian tem∣per is very faint, or comes upon you very seldom, since a very small occasion easily puts you into a passion, and your passion usually vents it self with much virulence, whether you write or speak, and your hope of me seems very light, since your Di∣lemma in the next words, tends to convince me of too much bitterness, if I believe not that you desire the applause of the

people, to the prejudice of mine acceptation of too much cre∣dulity if I do.

To the first part of it I answer, 1. That if I should say you desired to be the peoples Canditate, &c. and not believe it, this were hypocrisie, rather than bitterness, for if I were disposed to speak bitterly against you, I would not deal so mildly with you, as to lay so small a matter to your charge, as that you desire to be gracious in the peoples eyes, whose Pastor you were, and that therein I may not be your Jacob to supplant you, which if you confess, more will be ready to excuse you, than to condemn you for it. To the other part, that it is too much credulity, if I do believe it, I say it were gross stupidity in me, if I did not believe it, having had abundant evidence of it, of severall sorts ever since I first saw you.

SECT. XI.

The Doctor desires no entercourse by Letter with me, untill he be removed out of the County, upon pretences false and frivolous.

FOr which cause I shall not desire any such entercourse of Letters whiles you are among those who have sworn themselves into an Antipathy against me,* 1.90 or I among them who seem to have a Sympathy with my Religion.* 1.91

Of this passage I have observed somewhat,* 1.92 but that was only as a supersedeas to our enterchange of Letters for a time, and that time must be (say you) 1. While I am among those who have sworn themselves into an Antipathy against you, &c. Have you so soon forgotten your caution of bitterness, as to write thus bitterly of them (who upon their Oaths) did but discharge their consciences in matters criminall against you? and how can you say they swore themselves into an Antipathy against you? Was not their Antipathy as you tearm it, of an Ante-date (of three or four years time) before their swearing? Truly, Sir, for those whom you chiefly mean in this hainous charge (so

far as I can judge of them, and I have had opportunity to know them better then you) they are so farre from being too for∣ward to swear falsly that in a cause of mine, they were very loth to take a true Oath, if otherwise they might be freed from it. 2. While you are among them who seem to have a Sympathy with your Religion. Your Religion Sir? I had thought you and your friends, and I and my friends had been all of us of one Religion; but if we be not, we differ (sure) chiefly in this, that we hold the Bible the best furniture of our houses and clo∣sets, and you the Service-book: If so Sir, we would not change our spirituall Birthright, or double Legacy in our Lords Will and Testament, Old and New, for your Mess of red Pottage, your Rubrick and Service-book, if we might have a world to boot.

For the first may increase more jealousie in you,* 1.93 the latter may raise more imputations on me.

However your Dichotomy of reason,* 1.94 for our not writing to each other, be made; I am sure it is misapplied, for imputations are the effects of the former, viz. swearing Antipathy, which you apply to the latter; and jealousie proceeds from the latter, viz. the Sympathy of your friends, which you apply to the for∣mer: And so you place them as improperly and impertinently, as if you should put a glove on the face, and a mask on the hand.

SECT. XII.

The Doctors contradicting of himself, calling me an Oracle, to whom he will have free approach, not when we are nearest together, but when we are farther asunder: How preposterously he preferres temporall interests be∣fore spirituall, and mistakes velitations as less then differences: His Epiphonema flat and feeble like the premises.

BƲt after my removall out of the County (which at this instant takes up much of my thoughts and time) I shall be glad I may

have free approach to such an Oracle,* 1.95 as your self,* 1.96 and will not want good advice for want of asking it.

Of your removall out of the Country,* 1.97 you give me occasion to speak in another place, but where-ever you be, I shall ne∣ver look you should, nor do I believe you ever meant to take me for your Oracle, or as you write (before) to depend upon me for solution of your doubts, but if ever you had so high thoughts of me, so humble an estimation of your self, by what Circean charm have you changed me from an Oracle of truth into a teacher of Heresie, by whom the people under my charge may be rather poysoned then nourished (as in your oft recited and refuted, and ever to be abhorred slanderoush 1.98 Letter you do) for that you say, you will not want good counsell for want of ask∣ing: I can truly answer you, that you have been often offered good counsell, yet were not so ready to take it, as to take of∣fence at him, who freely gave it you without asking: But how can you promise such free approach to your Oracle, when by removing your self out of the County, you put your self at further distance from him? it is not so easie for you to act con∣tradictions, as to speak them.

Only first let temporall interests be fully setled betwixt us,* 1.99 then our spirituall velitations (for I will not call them differences, &c.)

First let temporall interest be fully setled.* 1.100 What temporall interests setled, first setled, fully setled, before we meddle with spirituall? This is the method not of Christians, but of world∣lings, directly contrary to the counsell of our Saviour, Matth. 6. 33. Then say you, our spirituall velitations (I will not call them differences.) Why so Sir, do you think difference imports more opposition then velitation doth? If you do, you are much mistaken for two may differ divers waies, and yet abstain from all strife and contention, but velitation is a striving or con∣tentious difference, fori 1.101 Velites (from whom that word is de∣rived) were souldiers, who followed the warres, and were substi∣tuted in the room of such as were dead, and they fought with slings and stones, and sometimes with spears, but without any defensive armour: Thus a man may say (without any cause of offence) that you and your wife do differ Grammatically in gender, and Logically in number, as you are a man, she a woman, as in∣dividuals

do; and morally in qualities, for in mine observation you are more passionate, she more patient; she more silent, you more talkative: but it would be liable to just exception, (in a true understanding of the word) if he should say you had velitations betwixt you, when you live lovingly and peaceably together.

But were the word velitation a weaker word, I see no reason why you should wave the word difference in our case, and make choice of it as more remiss and moderate, since you make no less matter than of sacriledge and scandall to take away the Ser∣vice-book, whereas I deny, and (I think) have already dis∣proved both, and is not this ground enough to call our dissent∣ing opinions and contestations, differences. But you that now seem so disposed to peace, as not to admit of a word of diffe∣rence betwixt us, how is your calmer aequor, rufled up into a boysterous fretum at other times? How oft for one diminishing Meiosis of this kinde, do you take up an aggravating Auxesis, and therein are so rampant, as if you meant to make me so afraid of your fury, as tamely to sacrifice mine innocence, to your tempestuous violence.

Then our spirituall velitations will begin with more freedom,* 1.102 continue with less prejudice, and conclude with the least inconve∣nience, which must be a special proviso and care of, &c.

Though you should not begin at wrong end (as you do) in gi∣ving precedence to matters temporall,* 1.103 before spirituall, the Epiphonema of your Le••ter may not pass without some Anim∣adversions upon it. 1. Whereas you say, Our velitations will begin with more freedom, I suppose you mean freedom of speech, and that truly is a necessary condition of Scholasticall debate, and cannot in justice be denied, while it keeps close to the matter and order of Dispute, and digresseth not from the dictates of reason to deviations of passion. But such a regulated freedom would be to you as Phocion to Demosthenes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an hatchet to cut off the superfluity of his luxuriant Oratory. For I have observed, not only in your pleading for the Service-book, but in your ordinary discourse (in which observation, such as you know are able to judge, have concurred with me) that you are so tongue-free, as that you use to speak, as souldiers measure

plunder, by the long Ell, that is, by the Pike, as Phil. Commin. hath it, and will not allow others an inch of room or time to word it with you, though they be able to speak as wisely, and in their wisdom do rather choose to hold their peace, then to weary others with multiplicity of words, as you use to do.

2. For continuing with less prejudice that might be expected, if prejudice did not make a great forestalment of judgement, and prepare the minde and will for obstinacy, at the beginning as in your self, (I am confident) it did; so that (as I said in mine answer to your Latine Letter) to labour to turn you from your pre-conceived opinion, is all one with the labour of the Popish Novice, who (at the command of his superiour) wa∣tered ak 1.104 logge of wood a whole year together, as if it had been some lively plant, with hope of fruit.

3. For that you say of concluding with less inconvenience, it is like a feeble conclusion of a Syllogism from infirm premises, for there is no vigour in either of the precedent particulars, to in∣vite to a spirituall velitation, after the setling of temporall inte∣rests, much less in this last; for who will undertake a matter of this moment, (upon such a poor and dull inducement) as the avoiding of some inconveniences, or abating them from a high∣er to a lower degree, when by a totall forbearance he may to∣tally shun them: Wise men will expect, that the managing of such a controversie should produce some good success or bene∣fit, answerable to the pains bestowed upon it: and in your concluding Consideration, you should have sharpened your motive, that it might have been, as a goad and nail fastened by a Master of the Assembly, Eccl. 12. 11. but it fals flat like a bolt, or an arrow shot without an head, and so this Letter ends, and a worse should follow, with the refutation of it, but I hope to reserve them both to be divulged at a fitter season.

EJa age, Vir Doctissime, ex compromisso fi••t, ut quae inter nos est opi∣nionum discordia (& opinionum ta••••ùm sit monebit me charitas, qui amisi••ea, monebit te multo magis justitia, qui possides) Latino idiomate agitetur.

Aequum enim est ut quae sunt propriae Scholasticorum discep••ationes, Scholasticorum more discuriantur. Quorsum autem Regina ac Domina Sci∣entiarum Theologia utatur linguà servili & vernaculà? Quorsum loquelâ suâ Populum appellet, quae sensibus suis etiam literatissimorum captum tran∣scendit? Quin etiam hoc peregrinum idioma aut me à metu Crucis libera∣bit, quia sedi••ionis accusationem (penè dixeram suspicionem) non patitur, aut saltem perducet ad Crucem Christi, quae linguam Latinam non minus quàm ipsam Hebraeam olim sanctificavit. Ubi contemplari potero (proh dolor) jesum meum rursus Crucifixum per Judaizantes Christianos; & Inscriptionem illam Hic est Rex Judaeorum, non atramento sed sanguine de∣lineatam ab iis qui dicentes Hic est, derident; dum ostentant Christum, Crucifigunt. Hunc ego Regem, Hunc ego Caesarem Appello, qui potest & seipsum & M•• indignum Peccatorem, salvum facere. Populum Appellari in in hâc cau••â, ab aliis, molestè fero; à me non Patior. Et proinde Intima•• omnium Veritates, exoricâ (ut it à dicam) dialecto disserendas tibi offero; Ne vel Ego ad Faciendum Populum scripsisse videar, vel Tu ad Inficiendum; Ego ad faciendum Populum, dum pro antiquo Religionis Exercitio atque Ritu disputo, quae Populi est spiritualis Haereditas; Tu ad inficiendum Po∣pulum, dum extemporaneam Colocynthidis farraginem, licitè Ecclesiae ob∣trudi asseras in Cultu Publico, Animo licet detestandi Schisma, & Aposta∣siam, Calamo tamen Schismatica & Apostatica quaelibet Enthusiastarum figmenta defensuro; Utpote quae ex hâc spirituali sive Licentiâ sive Lasci∣viâ, sive Intemperantiâ sive Insaniâ (nescio enim quod dicam, nam & ipsi nesciunt quod dicant) tanquam ex impurissimo fonte emanabunt.

Et jam Liturgiam Anglicanam (in meo Libello,* 1.105 Patris mei 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, glo∣riosissimâ quondam supellectile) p••ae oculis expansam habes, quam ego prae oculis charum semper habui, & habere cupio. Expande ulteriùs, introspice, imô intimiùs specta, nihil invenies quod Idolum aut menti objiciat, aut ocu∣lis repraesentet; nisi forsan ipsa sculptura Literarum, pro superstitione Baby∣lonica reputanda sit; & illud, Non facies tibi Sculptile, Attem Typographi∣cam eliminare debuat è seculo, vetet{que} nos figuras & imagines Literarum exarare: (Quod metuo brevi Homunciones à solo spiritu edocti pro suâ au∣toritate determinabunt.)

Hookerum itidem habes, meâ manu notatum, tuâ indagine perlustrandum, Judicii paenè Divin••, at Modestiae plusquam Humanae Hookerum, in cujus Judicio mille Theologos, Scholasticos mille mille reperies; in cujus Mo∣destiâ unum paenè Hominem desideres. Judicium ille suum Patribus nostris reliquit, O si & modestiam nobis Filiis reliquisset, non tam praepropero

studio scripturientium. Theologastrorum Cacoethes dementati ••epuli fron∣tes Impudentiâ, Linguas blasphemià▪ Animos Apostasià obduxisset. Non tam Praeproperâ Audaciâ ipsi Paties suos, Religionem Patriam, Deum Pa∣trium, imò suum, imò semetipses Abjecissent. Infandum s••clus, sed (ut a•••• Propheta Jeremias▪ cap. 5▪ v. 30, 31.) Res stupenda & horrenda fit in teriâ hâc Prophet••e ipsi propherâtum saltò, & sacerdotes dominatum exercent ho∣rum ope••â, & Populus meus ità amant•• Inspiciamus Tremellium, Sacer∣dotes dominatum exercent horum ••perâ. i•• Dominos agunt in Hereditatem D••∣mini (ait ille) ut dicitur 1▪ Pet 5. 3. ideque Ministerio I seudoprophetarum, quos Sacerdotes ad conciliandam sibi Autoritatem submittebant. Putâsses Interpretem ipsum, non tantùm▪ Propheram, Prophetâsse de nostris his•••• temporibus, quae ut: ultima, ità pessima sunt & vilissima degeneris & malig∣nantis seculi. Sacerdotes (privatì, puta, sacerdote▪) Dominos agunt in Haereditatem Domini, i. in Cierum, ut lequitur S. Petrus, in universos, ut loqui amant sancti Populates. Loquamur & nos cum vulgo, ut ut sentia∣mus cum Apostolo & saplentibus, & dicamus, Dominos agunt in univer∣s••m Haereditatem Domini, aut certo certiùs Ageren, íd{que} ministerio Pseu∣doprophetatum quos ad conciliandam sibi autoritatem submittebant, nisi quod Pseudoprophetae, qui a••••is poterunt ••ut••ritatem conciliare, non tan∣tùm autoritatem sed etiam Dominium-sibimetips•••• & faciliù•• concilisre po∣terunt, & meliùs conservare. Sed revetà utri{que} & Sacerdores & Pieudopro∣phetae conspirant in Haereditatem Domini, acsi ••a••um staret, Populum Christianum candenti zelo (ut Ulysses Polyphemum candenti vecte) oc∣caecare.

Intereà temporis delusum monstrum (nam & populus, Christianus licè••, est monstrum horrendum informe, ingens, si lumen ademptum) docent pas∣sim eboare, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. O amici nemo me in∣terficit dolo ne{que} viribus. (nam & vim & do••os adhibuerunt, quae sunt arma Schismaticorum, ut ••••eces & Lacrymas, quae sunt Arma Christianorum, ex Ecclesiâ Christi amolitentur.) Ridente, i••idem spirituali Ithaco, (qui multo magis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & mare terrám{que} circuit quaerens quem devoret.) quod non nomen suum, sed nomen Derad stupendam hanc fallaciam adhibuerit. Adeò ut quum Ulys∣ses dixerit apud Poëtam,—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hostis ille humani generis (& nostri puto nunc plusquam omnis humani generis) possit verba ista sic mutare. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. * 1.106 Sed quo ferar mente & calamo? Videar enim non tam extra Comitatum Fami∣liâ meâ obambulatoriâ, quàm extra Comitatem Ferociâ, non meâ, decur∣soriâ brevi peragraturus▪ si hâc morositatis viâ diutiùs incedam. Sed idem ipse qui venit pertare infirmitates nostras, noluit pati hanc Impietatem no∣stram. Idem ipse cujus Verberibus nos sanati sumus, facto flagello è funi∣culis istos fortiter verberavit, qui vendebant & emebant in domo Patris sui, Jo•• 2. Quum tamen illi columbas & boves & oves vendebant, quae Deo accep••a erant in sacrificiis: Nos autem serpentes & aspidas & dracones in Domo Dei venditamus. Unde qui illis ••••ellum construxit ex funiculis,

certè nobis construeret ex scorplonibus. Christi factum••••: exemplum•• mihi est, ità etiam apologia. Lubens agnesco quòd zelus Domus tuae devoravit me, ••ó{que} lubentiùs, Quòd zelus meus devoravit Domum tuam. Zelus inquam meus, quia ipse maxima sum pars eorum qu••s perstringo, ut nemo mihi jure succenseat, quòd mihimet ipsi displiceam in istâc impierate (im∣pieta•• autem isthaec est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) quâ sibi alii nimio nimis placent. Hinc est quòd non i••à aegrè ejectus è me•• ••entorio, iniquè tamen fero Deum meum ejici è suo Tabernaculo. Indignè tulit Salvator meus Domum Pa∣tris sui profanari, qui suam ipsius minimè curavi••. Caeterùm ut in causâ Dei ex ipso verbo 〈◊〉〈◊〉; S•• ipse Verbum Deus lequendi mihi norma, qui debet esse & ••••quendi & 〈◊〉〈◊〉 finis. Sit ipse Lapis ••ngularis pro fun∣damento Aedifici••, nè ista 〈◊〉〈◊〉 tu jure Canonic••, prep••iè de me dici videatur, Aedifici••, né ista Catacir〈…〉〈…〉. Nullam au••em Voc••m emis••: Verbum (quantum memini) 〈…〉〈…〉 propositum nostrum, quàm illam quae huic historiae de 〈…〉〈…〉 Marcus Evangelista, cap. 11. v. 17. Et do∣cebat 〈…〉〈…〉 est qui•• ••omus mea domus Orationis vocabitur omnibus Gentibus? vos 〈…〉〈…〉 c••m spelun••am latro••••••. Quae verba mi∣hi vide•• ••••••••nia ferè quae ad exerci••••um cultus publici spectant in recto ejusdem usu 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in profane vel perverso ejusdem abusu 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 audientibus inculcare. Sed mihi forsan vix licet dogmaticè quicquam sta∣tuere, nec in istâ•• aetat•••• quae 〈◊〉〈◊〉 doct••••nam non feret, quod dolendum; nec in hâc Veritate quae ad sanitatem & Doctrinae & Vitae plurimùm con∣ducit, quod & pudendum & dolendum. Esto igitur, pro tuis menitis scepticè dicam omnia; ut{que} in defensione Religionis Eccl••siae Anglicanae eo modo progrediar, qu••a ••••••am evertendam process••••um, Quaerendo sci∣licet. Non dico Novam R••••igionem, novum Christum, sed Quaerendo certè & investigando. Deus 〈◊〉〈◊〉 avertat▪ Inquisitio verbo tenus j••xtà est, sed reipsa (inquis) longè 〈◊〉〈◊〉 si Inquisitivè loquar non definitivè. Et quidem ipse Christus in hisce Verbis, Quae••endi methodum mihi suggerit, dum ai••S, Nonne Scriptum est? Q••••m enim ille per Interrogationes docere voluerit, quidni ego pet 〈…〉〈…〉 velim?

Primùm igitu•• Quaer•• us, Qui•• hì•• dicitur Domus Dei? An quilibet locus in propatu•••••• 〈…〉〈…〉 Domum. An quaelibe•• domus privata? a•• hoc nihil ad D••um. 〈…〉〈…〉 hominis, non Dei. An Templum deniqu•• 〈…〉〈…〉 aliq••id ad domum Dei, sed nihil ad omnes Gentes.

I••••{que} subinde quaer••.

Annon omnibus Gentibus necessarium sit erigere publica Oratoria ad cultum Dei?

Annon erecta, & conservare, & frequentare, & revereri.

Secundò quae••••••ur. 〈…〉〈…〉 spectu dicitur Domus Orationis? an respectu Orationis privat••••? at sic fidelium familiae, imò corpora sunt Domus ora∣tionis. An respectu Orationis publicae? ità quidem videtur, propter vo∣cem omnium Gentium.

Itáque subinde quaero.

An illa sit Oratio publica, quae non est vox totius Gentis?

An vox totius Gentis dici possit, quae non habeat formam loquendi pub∣licam?

Tertiò quaeritur, Quo sensu dixit, Vocabitur (demus Orationis) om∣nibus Gentibus? An quia lici••e possint Gentes (in Domo Dei) orare cum formâ publicâ? Hoc lentum nimis, nam câdem ratione possunt licitè non orare cum for••â publi•• â. It•• que Domus Dei & vocabitur Domus Oratio∣nis (purà Publicae) & non vocabitur: i. erit, & non erit, si Episcopi an∣tiqui (Criticorum certè, licèt non Theologorum, facile Principis) obser∣vationem amplectamur. Nam ille ait, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saepè accipi, & instantiam facit in illis Junonis verbis apud Homcrum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, proinde vocor tua uxor. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ i. sum. interprete E••stathio.

An potiùs quia necessariò debeant Gentes, in Domo Dei, orare cum for∣mâ publicâ? sic quidem videtur, non enim universale esse potest, quod non est necessarium. At hec universale est, utpote quod omnibus Gentibus incumbat.

Ita{que} subinde quaero.

Annon omnibus Gentibus necessarium sit instituere formam Orationis publicae.

An forma Orationis publicae ritè instituta possit omnino exterminari sine scandalo & sacrilegio.

Nullus dubito quin multa alia ejusmodi sub hisce contineantur, quae aequè ac proposita problemata semel discutientu•• statim se prodent. Multae sunt sive dispurentur in Thesi de Liturgiâ statâ in communi, sive in H••pothesi de Liturgiâ Anglicanâ in particulari. Ego autem haec paucula, eâdem paenè temeritate & incogitantiâ tibi proposul, quâ alii nunc die••um suas Precati∣ones Deo effutiunt. Ut ut, ductum tuum sequuturus sum in su••utis de Ora∣toriis & Oratione disputationibus, qui in ipiâ Oratione ut sequar, nondum à me impetto. Etenim & Liturgiam in genere ad Religionem Christia∣nam, & Liturgiam hanc in specie ad exercitium ejusdem▪ Religionis in quâ∣libet natione Christianâ esse necessariam, videtur posse colligi ex verbis Christi. Proinde L••urgiam excommunicare à Communione Sanctorum, nihil aliud esse quàm contrahere reatum Scandali propter emnes Gentes qui∣bus necessariò sic orandum est; & Sacrilegii, prop••e•• Domum Dei, quae est Domus Orationis.

Haec qualia quantula fuerint, utrumque nest••ûm diu exe••tcebun: in Cha∣ritate, si tu promissam tacituraitatis fidem servaveris; in judicio, si viola∣veris. Me enim Homines rapere poterunt ad Tribunal suum, ego te accu∣sare potero ad Tribunal Christi. Quorsum enim scribat Theologus, nisi ut in Foro Conscientiae lis & commoveatur & dirimatur? Forum Civile res suas tracter, res hujus mundi vanas & evanidas. Forum Conscientiae non descendit ad Carnalem Judicem, sed spiritualem & ••xpecta•• & reformidat. Haec ego (Vir Ornatissime) aut insomnium noctium vigilias, aut inquieta∣rum dierum insomnia (nam somniare me cogunt clamórque virûm, clan∣g••rque Penatum, quae nunc aures opplent, licèt dormire non sinant) Haec ego (inquam) aut insomnium noctium vigilias, aut inquietarum dierum

Insomnia praecipitanti & animo & calamo à me projeci. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est quem vides Embryo, & maximam sui partem duarum nectium (sed pa∣rum A••••ica••um) s••entio debet. Ego enim interdiu Scytham imitari co∣actus Transferendo La••tes, (olim immobiles, unde nec sine strepitu (usque dum) tanquam inviti, moventur.) Noctu non potui non contemplari feli∣citatem Israelis, Qui in stabili demo Dei sui immotus habitat. Siquidem Beati qui habitant in Demo trâ Domine, in secula seculorum laudabunt te. Nec mirùs Beati qui non habitant in demo s••â, si ideò non habitant in domo suâ quia in t••â habitant. Ii enim & in seculo verè laudant, & in se∣cula seculorum laudsbunt te. Illud sibi opus reputantes; hoc, sibi reportan∣tes mercedem operis Deus faxit ut in mercede operis conveniamus, qui in ipso opere non c••nvenimus; ut in beneficio ac felicitate Laudum commu∣nicemus qui in Officio ac Ministerio Laudandi non communicamus. Id quod ex animo precatur qui ex animo est.

Tuus in Christo Frater (licet haud usq ad Aras) ED. HYDE.

Martii 15^o 1649.

ACcepi non ità pridem abs te (vir egregie) post Literas Anglicanas primo Martii ad me datas, alias 15^to ejus∣dem mensis Latinè exaratas, quae mihi priorum memo∣riam refricuerunt, ansam{que} praesentem praebuerunt priores Anglicas relegendi, & (quoad per varias occasiones li∣cuit) utras{que} accuratiùs pensitandi. Post studiosam ambarum collationem subiit animum mirari, unde tanta tâm{que} repentina mentis tuae & styli (& non tantùm ut tu vis, idiomatis aut dia∣lecti) immutatio. Nam

1. In Anglicis, Literarum commercium (quale antè habui∣mus) comperendinari voluisti, donec in alium Comitatum te transtuleris, (ubi ••ec antipathia meorum, nec sympathia tuorum amicorum, suspiciones in me, aut imputationes adversum te ciere poterant,) & quae inter nos de temporalibus in ambiguo versantur agitationes comp••••••••tur.

In Latinis autem (cùm res & rationes nostrae in eodem planè statu essent quo priùs) en quaeso tu quantum mutatus ab illo, qui ea nunc arripis & anticipas quae in aliud tempus anteà distu∣leras, & Saulum refers retrogradum, comitatem cum ferociâ commutando.

2. In Anglicis enim videbaris pro Liturgiâ Anglicanâ sedato animo (ut pium Christianum & prudentem Theologum decuit) modestum Antagonistam agere; in Latinis Romani potius pu∣gilis pre Missali suo impetuosè decertantis personam geris. Nec tamen anteà non eras zelotes Scraphicus, (quem à te titulum conaris amoliri.) Saepius enim priusquam calamum ad scriben∣dum arripu••sti, linguâ praefervidâ pro Rituali Anglico Anglicè depugnâsti. Ne{que} veram rationem reddis cur B••••aventura dicatur Doctor S••rap••••cus. Non enim (ut tu malè ••ariolaris) illud ei indebatur cog••omentum, quod alias Ecclesias, praeci∣puè Graecam (lib. 1. Sent. dist. 11.) castigaret, sed quod in de∣votionibus verba flammantia proferre consueverat, ut refert

Tritemius apud Anton. Possevin. Apparat. Sac. Vol. 2. p. 232. & 233.

3. In Anglicis timidè & circumspectè omnia profers, quae Magistratum publicum qu••que ••edo atti••gunt. In Latinis te∣merè & audacter venenata spicula, (co••••umelias & calumnîas atrocissimas) jacularis, quae nemo sani cerebri aliò (ex tuâ sen∣tentiâ) spectare sentiet, quam ut supremam hujus nationis au∣toritatem con••odiant, & populo reddant despicabilem, si An∣glicè (ut fama fert) perinde probre••è loquaris ac Latinè scribis.

4. In Anglicis me non tantùm adeo civiliter sed & honorificè (longè supra meritum meum fateor) excipis, ut pro Oraculo habeas, quod subinde consulas. In Latinis, quasi scripturien∣tem Theologastrum, & extemporancae 〈…〉〈…〉 farragini•• asser∣torem vellicas? quae verba tam a••••arulenta sun•• ut colocynthi∣dem omninò saptant expuendam.

His & aliis (haud modic•• momenti 〈◊〉〈◊〉) ••aepius apud me reputatis, valdè dubius aninu per debt 〈◊〉〈◊〉, eum ••••••ere om∣nino consultius esset, an Responsionem (〈◊〉〈◊〉 possulabant Literae) adornare: quâ ver••bar ne aut 〈◊〉〈◊〉 verbis quàm natura & officium ferunt, aut lenioribus quàm causa ex∣igit, uti coge••er.* 1.107 E contra etiani si taccrem metuendum mihi erat, ne gloriandi occasionem tibi darem, qui (qu••ntum ex dictis & dictatis tuis conjectare possum) eam avid••us quàm pru∣dentiùs aucupatis,* 1.108 inaniter ossentando lingua••um perit••••m, quasi Anglicè scribendo•• on pessis ex••••è videri eruditus; cùm Graeci, à quibus omnium disciplinarum fontes, mai ârunt, ma∣terno sermone eas tradiderint discendas: & inter eos Aristote∣les, communi omnium suffragio & Hookeri judicio singulari, totius mundi Philosophorum Imperator, Graecè sua varia ve∣lumina evulgaverit: & Lutherus Aphorismum suum de Linguis, cum comparatione inter Augustinum & Hieronymum,* 1.109 sic con∣cludat: Non idiò quisquam est verè sapiens (sic nec verè doctus) quia Graecus est,* 1.110 vel Hebraeus, quandoquidem B. Hieronymus, quin{que} linguis monoglossum Augustinum non adaequavit.

Hinc ut & labes eluam quas calamus tuus (bile tirctus) iis as∣persit, qui de Religione & Republicâ be••è meriti sunt, delibe∣ratum est mihi saepius, & nunc stat sententia, in binis Literarum

exemplaribus praenotatis, ea obelo meo conflgere, quae anim∣adversione meâ & retractatione tuâ dignissima esse judicavi: & hoc, hisce cancellis mihi circundatis.

• 1. De occasione & causis disseram, quas mutationi sermonis Anglici pro Latino praetexis.
• 2. De modo tuo tractandi controversiam Liturgicam.
• 3. De materiâ quae est
  • 1. Parergon
  • 2. Ad propositum
    • in Literis tuis,
    • praecipuè Latinis.
• 4. De fine & effectu hujusmodi concertationem secuturo.

De quibus quoties tibi quicquam objicio vel respondeo, lineis Literarum tuarum (unde tua depromo verba) figuris Arithme∣ticis notabo.

I. De Occasione & causis, &c.

Primùm ais ex compromisso fieri ut quae inter nos est opinionum discrepantia Latino idiomate agitetur. Alucinaris, Domine; Nam, ut rem, seu potiùs reculam istam, à primordio repetam, sic habet.* 1.111 Vicessimo sexto die Februarii, cùm tu Liturgiam encomiis supra modum pro more tuo eveheres, ego monui ut quod affectu immodico, (uti rebar) assereres, momentis ra∣tionum tentares astruere, id te facturum spondebas, sed Latino idiomate, respondi statim, si formulam istam cultus pulici, adeò formosam esse vendites, quasi nullibi lentiginosa aut naevina conspiciatur, & rationibus fulcire nitereris, non posse (quod dixisti) sine insigni sacrilegio in Deum, & gravi animorum peri∣culo à Sacris eliminari, Anglicè scriberé••ne an Latinè me pro Parliamento (cui geminum illud crimen intentas) comparitu∣rum hyperaspisten. Sed nunquam existimavi expedire (multo minùs ex condicto statui) ut quaestiones quae ad populi praxin spectant, de illorum haereditate spirituali (ut tuis verbis utar) quorum conscientiis solutionibus consulendum, ignoto popu∣laribus idiomate ventilentur. Et eadem certè mens fuit eorum, qui hanc Serram reciprocarunt longè priusquam tu & ego liti∣gare caepimus. Non poslunt te latere libri de Disciplinâ & Li∣turgiâ polemici inter Doctorem Whitgiftum & Magistrum Cart∣wrightum; inter hunc & Magistrum Hookerum; inter Mini∣stros Lincolnienses & Huttenum; inter Doctorem Mortonum, (tunc Cest riensem posteà Dunelmensem Episcopum) & Diae∣ceseos suae aliquot Ministros; & inter Doctores Amesium &

Burgesium: quibus accenseri possunt multi alii: qui omnes istis controversiis agitandis linguam illam crediderunt aliis com∣modiorem, quam tu consultò profiteris in hâc nostrâ contro∣versiâ declinare.

1. Quia (inquis) aequum est, ut quae sunt propriae Schola∣sticorum disceptationes Scholasticorum more discutiantur.

2. Quia non est aequum, ut Regina & Domina Theologia utatur linguâ servili & vernaculâ.

3. Quia Christus in Cruce non minùs sanctificavit Linguam Latinam, quàm Hebraeam.

4. Quia hoc peregrinum idioma liberabit te à metu crucis, i e seditionis accusatione.

Quod ad primam causam attinet, docui anteà, & ratione & exemplis comprobavi dubia de Liturgiâ Anglicanâ non esse Scholasticorum propria problemata, sed documenta potiùs, ubi resolvuntur, quae ad instructionem populi summopere conducunt.

Secunda causa pla••è Pontificia est, quae, siquid omnino va∣leat, valet ad arcendum Laicos (quo verbo mori loquendi po∣tiùs quàm proprio judicio morem gero) à Sacrae Scripturae le∣ctione, juxta Papae interdictum, sed contra Christi edictum, Joh. 5. 39. & Apostoli Pauti ad Colossenses 3. 16. Et quare quaeso in hâc tuâ ratione per contemptum vocas cujus{que} Gentis linguam vulgarem Servilem & vernaculam, &c. Certè, ante & post confusionem Babylonieam lingui Hebraea in Veteri Testa∣mento servis perinde ac Dominis Israelitis materna fuit & com∣munis: & nunc ipsi Judaeis Antichristianis, ubi{que} gentium de∣gentibus, est erudita, & non sine disciplinâ tradita & edocta. Num ideo Theologia minùs dominabatur aut regnabat primaevis illis temporibus Hebraicts literis conscripta & vocibus pronun∣ciata quàm s••quioribus post dispersionem Judaeorum seculis, quia Hebraea lingua servis juxtà ac dominis vulgaris erat? idéo{que} secundum te, Servilis ac vernacula?

Tertia causa secundae est adeò cognata ut Papismi rancidum odorem spiret cuibbet emunctae naris Protestanti. Nam ut pri∣or contra Scriptur•…•… versiones in linguam cujusque Gentis pro∣priam, sic haec pro Precibus Latinis, u••un{que} à populo non in∣tellectis, militat, impotentior licet, ut & plera{que} omnia Ponti∣ficiorum

argumenta. At velim à te doceri, Domine, unde sit, & qualis linguae Latinae sanctificatio. Christus, inquis, in cruce non minùs sanctificavit linguam Latinam quàm Hebraeam. Esto, & hoc etiam, non magis sanctificavit Hebraeam, quàm Latinam, aequales ergo, quoad istam sanctificationem, sunto: & inde sequetur, neutram esse sanctificatam, aequè ac utram{que}: & si alterutra sancta lingua dici mereatur, erit non Latina sed He∣braea; & illa sanctificatio non est à cruce Christi arcessenda, sed ab usu illius linguae in colloquiis inter Deum & populum suum, ab Adamo ad Mosen, & in scribendis sacrosanctis Dei Oraculis, à Mose ad Malschiam. Quod autem ad sanctificationem ter∣nionis istius linguarum attinet, ex inscriptione tituli Crucis Chri∣sti Hebraicè, Graecè, ac Latinè, Joh. 1920. Luc. 23. 38. Si ex relatione ad Christum sanctitatem aliquam contraxerit, quidni & ipsa Crux, cui Christi corpus affixum erat? Si & hoc, num existimas sanctius te de patibulo pendentem, quàm in lecto ja∣centem, moriturum? Consimilis quaestio moveri potest de clavis manus & pedes Servatoris perforantibus,* 1.112 de lanceâ latus ejus vulnerante, de coronâ spineâ & flagello caput & corpus Christi sanguine ipsius pretiosissimo cruentantibus. Nec minùs appositè quaeri potest de sputo in factem formosissimam pro∣jecto, & de manibus eorum qui colaphos ei inflixerunt, num contactu violento sanctificationem aliquam extuderint. Nec non de Judae labiis, num osculo proditorio aliquam virtutem •• Christi genâ elicuerint, unde & ipsa reverenter osculentur, ut Gabrieli Vasquez Jesuitae comminisci placuit, &, quod est aequè stultum etsi specie minùs impium, Asinum cui Christus inside∣bat rectè potuisse adwari: quod est ejusdem cerebri febricitantis somnium.* 1.113

Ad quartam rationem respondeo, multo tutiùs potuisse te argumentis pro Liturgiâ Anglicè modestè dimicare, quàm in eos quos teneris revereri tot aculeata convitia projicere,* 1.114 quod in Latinis Literis affatim fecisti. Nam nonne Latinè sciunt qui te possunt ad civile Tribunal fistere & ad poenas maledictorum poscere? Haec de occasione & causis quae te ab Anglico ad Lati∣num idioma transtulerunt.

II. De Doctoris modo tractandi controversiam Liturgicam.

Ad secundam partem transeo, quae est de modo tuo tractandi

controversiam Liturgicam. Et is certè ne{que} Theologiam sapit, ne{que} Logicam. Cum enim Literae tuae Latinae 133 lineis con∣stent, supra 100 impendis affectibus indulgendis, reliquas ferè omnes Socraticè interrogando, vel dictatoriè definiendo potiùs quàm dubitandi aut asserendi rationes assignando.* 1.115 Dicis (non ut Pyrrhonius Zeteticus, sed ut dogmatistes Pythagoricus) Liturgiam excommunicare à communione sanctorum, nihil aliud est quàm scandali & sacrilegii reatum contrahere. Sed dicis tantum∣modò, non probas. Nam Textus ex Marci 11. antè à te cita∣tus, non eò sponte tendit, sed tu per vim eum trahere conaris, ut suo loco docebitur. Praetereà, quantum totâ serie & con∣textu orationis ab illâ charitate desciveris, quam in fronte Litera∣rum profitebaris, & quae veritati indagandae plurimum condu∣cit, patebit opinor ipsi tibi, ubi deferbuit i••a, relegenti.

III. De Materiâ.

Tertium quod mihi proposui in Literis tuis, praecipuè Latinis, perpendendum, est Materia, & ea quidem multifaria, quam ego antè distinxi in parerga & ad propositum spectantia.

I. De Parergis, quae sunt partim

• Devotiones
• Invectivae.

1. Devotiones tuae erga Crucem & Crucifixum, loco non suo fusae, ejusmodi sunt, ut alius fortasse si eas legeret, te Francis∣cum, gregis fraterculorum sui nominis fundatorem, in iis re∣ferre diceret, me tacente. 1. Invectivae, quae sunt variae. 1. In Judaizantes Christianos, qui Jesum rursum, ut tu vis, crucifigunt, & inscriptionem illam, Hic est Rex Judaeorum nou atramento sed sanguine delineant, qui derident, & dum ostentant crucifigunt. Qui, quaeso, sunt isti Judaizantes Christiani? ubi loci agunt, ostentant, derident, & Christum crucifigunt? Cau∣sam Christi, seu potiùs Gentis Anglicanae jura, & privilegia Parliamenti inter nostrates ad sanguinis Christiani effusionem devenisse nemo est qui non novit, nemo bonus qui non luget. Sed utri parti Bellatorum dabis inscriptionis istius ex atramento in cruorem transmutationem? Poteram hic citra injuriam, du∣ctum orationis tuae sequendo, te dilemmate bicorni petere, & eo te adigere, ut vel in commilitium, cui omnia salva & gloriosa cupiebas, tam diram accusationem (quod prae amore non velis) vel in Parliamentarium Exercitum, (quod prae timore non au∣des)

vibrâsse pateat.* 1.116 Sed malim, quemadmodum ait Augu∣stinus, ut sine superbiâ de veritate praesumer••, sic sine saevittâ pro veritate certare.

2. Fervidè inveheris in ejusmodi hujus aetatis Ministros, & non est difficile divinare, te illos maximè intelligere, qui minimè sustinent praeduro quorundam Praelatorum jugo colla subdere; quibus competere putas gravissimam Prophetae Jeremiae incre∣pationem, Jer. 5. 30, 31. Res stupenda & horrenda fit in terrâ hâs Prophetae ipsi prophetant falò, & sacerdotes dominatum exercent horam operâ, & populus meus ita amant; quid autem sacturi essetis tandem? ac si 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tantum iis liccat quibus ne 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quidem licet. Quae verba (quantum temporum diversa ratio patitur; Prophetas enim, quales Jeremias habuit sibi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & aemulos, non habemus) facile fuerit in bene multos insulatos Praesules & corum praelaturientes Sacellanos retorque∣re. Nonne enim Domini Episcopi non in plebem modò sed in Clerum Domini (pro nihilo ducentes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 satagebant? Retrospice precor, revolve annos proximè ante inchoatum hoc Parliamentum elapsos, quibus quàm elato spi∣ritu, quàm targido fastu, quàm superciltoso & severo Domi∣natu quidam imperitarint alus, praecipuè fratribus compresby∣teris, nec te clam est, ne{que} quenquam alium esse potest, qui vel ultimae Synodi Episcopalis canonem sextum pensiculatiûs perle∣gerit. Mihi certè non semel observanti quàm imperior••è qui∣dam Episcopi superpelliceum Pastoribus & Praelectoribus Theo∣logicis ingererent, visi sunt Judices Judaicos albis inequitantes asinis aemulari. Quorum (etsi praegravi) jugo non me sentio sic exacerbatum ut d••ffitear multos fuisse olim imò & etiamnum superesse aliquot Episcopos, ut eruditione & pietate, sic humi∣litate & mansuetudine spectabiles. Qui si Minstri totos ipsorum arbitratui sese dederent, non ut magistri rigidi aut Aegyptii ex∣actores duriter tractarent, sed ut fratres comi familiaritate ex∣cipere dignarentur. Hujusmodi nolim quenquam pennâ meâ fieri vel uno pilo nig••••orem.

Tertia Invectiva in Eccl••siam fertur: in quâ causaris non li∣cere tibi quicquam dogmaticè statuere, in istâc aetate, quae sanam doctrinam non ferat, quod pudendum, nec in hâc Eccle••iâ, quae nullam non sanam ferat, quod dolendum. Sed haec, ut arena

sine calce, minimè cohaerent. Nam aequipollentiae regulis ità respondet Antithesis, inter sanam doctrinam non ferat, & nullam non sanam ferat, ut menti tuae omnino dissideat. Ver∣ba enim posteriora innuunt Ecclesiam, nullam praeter sanam doctrinam probaturam, vel passuram. Sed de hoc, nisi devius aequi, non diceres dolendum; cùm dolendum esset potiùs de contrario, scilicet si Ecclesia quamlibet non sanam seu falsam doctrinam ferret Et si Ecclesiam nostram hujus adeò nefan∣di adiaphorismi ausus es incusare, ad resipiscentiam & palino∣diam vocandus es; cùm apertè constet Magistratum & Ministe∣rium Anglicanum, sociatis consiliis & conatribus, erroribus, haeresibus & blasphemiis obstitisse Et corum certè maximè interest Religionis puritatem ab omni doctrinae corruptricis labe (quoad poterunt) usquequa{que} sartam tectam conservare. In Apologiâ pro magistratibus, p••aesertim pro summis, in quos ni metus aliquatenus te cohiberet, genumum vehementissimè de∣figeres, duo te docebo. Alterum, ut à ce ••••í{que} similibus (ini∣quissimis supremi Senatus aes••imatoribus) in ••aeresibus censendis & haereticis coercendis dissideant. Alterum quout{que} in occur∣sum inverint, rè tales qui sint in animarum perniciem aut pericu∣lum ampliùs proficerent.

Quod ad prius spectat, vobis (non illis) haeresis est Episco∣porum regimen Tyrannicum, Liturgiae cuitum, (si non subje∣ctivè, certè objectivè) superstitiosum, & ••aeremonias cassas & evanidas aversari. Ferre non sanam doctrinam vobis (non illis) est, non ferire Anathemate, aut custodiae non tradere, & ad capitale Tribunal non rapere, circa sanam doctrinam hae∣sitantes Christianos; & errorem, aliquâ necessitate cogente, ad tempus tolerare, (cùm salvâ pace publicâ adhuc tollere non possint) vobis (non illis) est perfidè Religionem prodere, & haeresi fancire patrocinium.

Sed alia mens est, alius animus eorum, (uti ex dictis & mox dicendis constabit) qui Reipublicae sacrae & civili praesunt, ni∣mirum nolunt, & fortè prae timore Dei non audent, in Reli∣gionis negotio, Anglicani summ: Consistorii, sive Curiae su∣premae clerolaicae, aut Scoticani Presbyterii Independentis (In∣dependentis inquam, quatenus superiorem potestatem in terris agnoscit nullam) asperitatem imitari, rè veritati luculentiùs

illustrandae & ulterius propagandae januam clanderent, & pessulum ei obderent, aut in conscientias (adhuc tenellas) pro cha••••tate fraternâ autoritatem planè despoticam exercere vi∣derentur.

Posterius quod attinet, de Magistratibus probatur, eos non prob••re aut quamlibet non sanam doctrinam ferre, ex variis edictis Parliamenti. Ut

1. Edicto de solenni Jejunio (die Jovis, Febr. 4. 1646) ad placandum Deum, nè ob istam causam, (scilicet ob haereses & blasphemias, sceleratissimâ audaciâ passim sparsas) ira Dei in Gentem-nostram exardesceret ad vindictam.

2. Edicto Maii 2^o, 1648. in quo paena statuitur in illos qui haereticam pravitatem profitentur.

3. Edicto de Jejunio Febr. 28. 1649. ob causam priori parilem.

4. Edicto de strictè inquirendo in librum blasphemum, di∣ctum Volumen volans,* 1.117 Zechar. 5. 2. & in alium adversus muta∣tionem Sabbati Judaici in diem Dominicum, & in libri autorem, & Typographum, & de omnibus exemplaribus igni tradendis, & hoc nuperrimè, non ante duas planè septimanas.

De Ministris idem patet ex multis & instantibus eorum Peti∣tionibus, Declarationibus, & Querimoniis, contra errores, haereses & blasphemias, complurium subscriptionibus attestatis, & (per prelum) publici juris factis: quibus ante sesquiannum Ecclesiae Scoticanae Presbyteris de Religione nostrate ita satis∣factum est, ut inde Parliamento suo consilium dederint, nè bel∣lum moverent aut arma capesserent, sub praetextu haereseos ex∣tirpandae, ad nostram Angliam invadendam.

Quartam invectivam stringis in eos, qui serpentes, aspides, & dracones in domo Dei venditant, & ex co insers, si Christus. Joh. 2. 15. flagello è funiculis facto fortiter verber••••verit eos qui 〈◊〉〈◊〉 domo Patris sui columbas & boves & oves vendebant, quae Deo accepta erant in sacrificiis, certè nobis construxerit flagellum ex scorpionibus. Quos hic intelligas sacrilegos caupones me qui∣dem latet. Si (uti puto) haereticos concionatores, qui populo lethifera opinionum portenta propinant, Responsionem habes in modò à me dictis: quibus hoc tantùm adjicio, Istiusmodi Africanis mercatoribus, qui semper aliquid apportant monstri,

Templorum valvas (quae tuo sensu magis mechanico quàm Theologico, domus Dei sunt) non communiter patere, sed ut plurimum occludi & obserari. Quinetiam benè nôrunt ipsi, qui serpentes, aspides & dracones alunt, antra, speluncas & latibula, potiùs iis quaerenda esse, quàm loca publico cultui dicata; qualia non modo fugiunt, sed & per improperium ex odio & contemptu turritas aut pyramidatas domos vocitant.* 1.118 Sub hoc titulo Invectivarum, multa alia ex eodem spineto desumpta tela praeterire prudentius esse duxi quàm repugnando retundere. Et reverà me jam caepit taedium tam fupervacanei laboris ulte∣ri••s proferendi.

Quinta Invectiva, diversi generis est à praenotatis, quam, ut morbum [Noli me tangere] intactam relinquerem, nisi in Literis non semel, & in colloquio saepè & importunè prodidisses.

Est{que} de amissis facultatibus, & ejectione è tentorio tuo, ac si omnino praeter meritum tuum, imò & propter zelum domus Dei te domo tuâ Judices à Parliamento designati exegissent! Beati, inquis, qui habitant in domo tuâ, ne•• minùs beati qui non habitant in domo suâ. si ideò non habitant in domo suâ▪ quia in demo tuâ habitant. Equibus verbis quis sanus sensus erui potest, qui non in illorum autoritatem & integritatem irruat, & inju∣stitiam impietatem{que} iis nefariam exprobret, qui quantumvis invisi tibi sunt, adeo justi audiunt ut nullo corruptorio mun••re, vel latum unguem, à semitâ justitiae dimoveri possint: & adeo pii, ut nihil habeant antiquius quàm ut domo Dei fideles dis∣pensatores praeficiant, qui dent samiliae fidei dimensum suum tempore praestituto, Luc. 12. 42? Et cùm me facias illorum in te latae sententiae (adeó{que} ex tuo sensu, sceleris) participem, tui saltem, juris, praeproperae prensationis reum: isthac calum∣niâ in veritatemne, an in charitatem turpius peccaveris ••aud fa∣cile suerit dijudicare. Dememinisse nam{que} non debes, & ut meus fert animus non potes, te saepius hanc mihi injuriam sto∣machabundè objecisse in colloquiis nostris, & toties me meam innocentiam sic asseruisse ut omnem istiusmodi suspicionem ex animo tuo penitus averruncarem. Sed adhuc s••rdo me cecinis∣se video, cùm identidem recurrat, quasi sub cineribus (ut re∣daccendi posset) recondita non restincta. Fortasse non tanti me facis ut tibi curae sit Apologiam meam meminisse. Sed, ut ut

apud te vilescat aestimatio mea, tuâ tamen interest judicium tu∣um errori, charitatem livori aut invidiae nequaquam prodere. Quod nè deincepe fiat ••••mae tuae & famae meae, hisce scriptis assertionibus (〈◊〉〈◊〉 D••um omniscium & omnipotentem te∣stem appoli••,) consultum capio: q••a•• ••••memoriae tuae subsidium, & ad sapiendum inter ••os eo 〈◊〉〈◊〉 dissidium ••n fu••urum, tibi cairographo meo consignatas mitto. Verba enim avolant, voce prolata, dum Litera scripta manet.

Primùm, assero & assevero, me nunquam, quod memini, de Rectoriâ B quicquam cogitâs••e, vel audivisse, multo minùs ambivisse, priu••quam vacantis Ecclesiae praefectura mihi ab illis proponebatur quorum maximè intererat curae animarum vigi∣lantissimè prospicere.

2. Cùm de••ega••orum judicum confessus, pro spoliatis Mini∣stris Westmonast••rii agentium, me tibi succenturiare designa∣rent, non antè ab illis conclusum erat, ne{que} à me officium aut beneficium acceptum, quàm à delegatis judicibus hujus Comi∣tatus (qui te mulctârunt Rectoriâ) certiores facti eramus per Testimonium trinâ subscriptione illorum ratum, te fuisse 4^to Septembris antè exauctoratum.

3. Octobris 13. Autoritate, quae summâ rer••m potitur, mis∣sus & munitus, ad curam pastoralem suscipiendam, huc me con∣tuli, illud enim & Religio monebat, & mandabant ii qui me tibi successorem dabant.

4. Ad omnem injuriae praetextum amoliendum adduxi me∣cum Decretum Exauctorationis tuae Apographum, & Amanuen∣sem ipsum, qui ex officio transcripsit, ut siquid dubitationis de causae cognitione, discussione, aut conclusione oriretur, ille, qui omnibus interfuit, responderet, & respondendo tibi plenè satisfaceret, qui 〈◊〉〈◊〉 justissimo processu fuisse peracta testa∣batur, id{que} ex Decreto pro q••ntâ parte, partim nunc ag∣noscis. Qualiter antem 〈◊〉〈◊〉 dum contradicenti in os tibi obstitir,* 1.119 ••••e Sabb. 〈…〉〈…〉 à te habitam, exceperis, convenit 〈…〉〈…〉 ••entiam recorderis, & ut ille ad charita∣tem & indulge 〈…〉〈…〉.

5. Cùm tu, per Petition•••• 〈◊〉〈◊〉 Westmonasterienses Delegatos, moveres ut su•••• de & pro me Decretum, per alquot dies sus∣penderent, praetensâ spe judices Redingi sedentes Causam re∣cognituros,

& sententiam suam in te latem rescissuros, me isti∣us sollicitationis prorsus inscio, ideó{que} in contrarium nihil mo∣liente, Responsum ab amico, uti scribis, honorando accepisti, id nullo modo ab iis concessum iri.

6. Hoc nuncio accepto per. Literas à me petiisti (& ego as∣sensum statim praebui) in aedibus Rectoriae commorandi spati∣um ad 25 Martii, aut primum Aprilis. Et in iis professus es, quandoqùidem tibi Beneficio frui non liceret mihi libentiùs te ••••ssu∣rum quàm alii cuiquam. Veruntamen aliàs ità te geris, quasi ludum exerceres tuo nomini cognatum, Apo∣didrascindam,* 1.120 alcernatim occultando quod prodideras, & prodendo quod occultaveras. Nam tum antè tum ex eo tempore, conquestus es meam quâ polleo apud Parliamentum grati∣am te jure tuo & facultatibus spoliâsse, aut jam spoliato spem restituendi omnem praeci∣disse; contrà quàm vel expectabas vel me∣tuebas si alii cuipiam pastori populum de Br. concredidissent. Putabas enim, ut ex variis tuis dictis intellexi, adversariorum erga te animos emollitos, aut adversum te eo∣rum potestatem euervatam, & judicum favorem tibi concilian∣dum fore, si cùm alio athleta tibi-colluctandum esset: cùm lu∣culentissimè mihi constet (& quandocun{que} cupis testatissimum tibi faciam) nisi ego antè 16^•m Octobris huc appulissem, eodem ipso die redintegratam fuisse in te querelam coram iis judicibus qui sententiis ferendis & fi••mandis robora referre malunt quàm arundines: quod uti{que} scivisses infelicitèr si contigisset novato examine experiri, seu (ut verbo utar quod eventui magis con∣gruat) periclitari. At si, ex sententia tuâ recognitio causae concederetur, non ilico voti compos fieres, nisi & Deleg••ti Westmonasterienses rescissionem sui ordinis definitivi recensi∣oni deliberativae (iterum fortasse recensendae) sic accommo∣dâssent ut suae autoritati prudentiae & constantiae non consta∣rent; quod tibi, (i rationem non affectum consulas) non erat vel expectandum vel expetendum: cùm quod multo minus est & tempestiviùs quàm deinceps fieri potuit, ubi ab amicis tui gratia petebatur, pernegârint: tempestivius inquam multo tum quàm impraesentiarum, quia mihi chirographo & facto Recto∣riae

possessionem (undecim legis titulos sive puncta, ut parae∣mia censet) tradidisti: & ego cautione sub gravi multâ teneor grandem pecuniae sulmmam pro bonis, valdè carè divenditis, tibi die praefinito pendere.

Coronidis loco hoc unum ex antè dictis consectarium addam, viz. me nullam tibi injuriam intulisse, illum occupando (non aucupando) locum quem possidere diutiùs non potuisti: quia superior potestas quae te officio & beneficio privavit, (quantilli∣cun{que} tu facis) de autoritate libertate, bonis, fundis, vitis, omnium utrius{que} regni Angliae & Hiberniae subditorum decer∣nit, in me utrum{que} contulit. Utrum{que} inquam, id{que} summâ aequitate, sive populus spectetur sive minister. Quod ad po∣pulum, Servator Christus, Marc. 6. 34. Commiseratione inti∣mâ commotus est super iis qui erant ut oves non habentes pastores. Ergo cùm tibi non permissum sit docere populum, pietatis & charitatis erat eos aliis docendos tradere. Et quod ad Mini∣strum, dignus est operarius mercede suâ, Luc. 10. 7. inquit idem summus & solus doctor infallibilis. Nota, mercede suâ, quâ operarius est, nè dicas mercede tuâ, qui non operaris. Pro∣inde dato sed non concesso, aliquid injustum in hoc negotio gestum esse, hoc equidem esset, mihi laboranti quintam decidi partem fructuum, & tibi, tanquam Pharaoni non laboranti, Gen. 47. 24, 26. eandem assignari. Sed instas te Rectorem hu∣jus Ecclesiae etiamnum esse, me autem Curionem tibi suffectum & annuo ducentarum librarum censu à te donatum. Sic quï tibi admodùm favebat ex tuo ipsius ore in prandio funebri ante paucos dies prodidit. Respondeo, Si istius tituli (Rectoris sci∣licet typhus arrideat, tituli sine re, mihi quidem non displice∣bit, quandoquidem

1. Multi sunt Reges merè titulares, qui dominio potiri nun∣quam expectant quod titulo sibi quotidiè vendicant.

2. Quia adeò benignum habeo Dominum qui domo disce∣dit suâ ut mihi de idoneo habitaculo accommodet, & adeò munificum ut amplissimum salarium laboris (si non verbo∣rum pleonasmo magis quàm reverà, quod verendum est) largiatur.

3. Quia eò humilitatis se demisit, ut coccinatus Doctor cùm sit, & linguarum peritiâ (quam in Literis ostentat) multis

antiquorum Patrum eruditior, non dedignetur sub pullato Pres∣bytero Curione suo Curionem agere; quod superiore septimanâ & aliàs dixit, etsi mihi soli, sine arbitris.

Hisce innocentiae meae & calumniae tuae liquidissimis indiciis (aliis, quae Anglica tua petulentia importuna & petulca magis quàm ut ferri debeat, Anglicè fortassis extorquebit, in aliam oc∣casionem reservatis) Parergâ dimittam. De quibus jam satis, imò multo nimis nisi tibi, cujus vestigiis mihi erat insistendum, longè nimiùm in iis expatiari libuisset.

II. De Materiâ Causae conjunctiore.

1. De vituperio tuo Precum conceptarum. 2. De Hookeri laude. 3. De laude Liturgiae.

Jam ad ea quae sunt Causae affiniora, gradu quamlibet diver∣so, descendam. Quaedam enim eminùs eam aspiciunt, quaedam cominùs. Prioris generis sunt 1. Vituperium Enthusiasmi, seu extemporaneae colocynthidis (ut vocas) in Precibus fundendis. 2. Laus Hookeri, totius aeconomiae caeremonia∣rum assertoris studiosissimi. 3. Ipsius Liturgiae Anglicanae en∣comium.

Quod ad Primum attinet: videris dicterium illud acerbum in Preces conceptas, nulli verborum formulae astrictas, de qui∣bus inter nos est discrepans opinio, sic intorquere, quasi nihil interesset inter formulae istius verborum servitutem & enthusi∣asmum, quem satis catachresticè, extemporaneae vocas colo∣cynthidis farraginem. Nam colocynthis hujusmodi res est, far∣rago plurium & diversorum, praecipuè granorum frumenti, compositio aut mistura. Et illud sancti Prophetae praxis reli∣giosa probat, Cor meum bonam materiam meditatur, & lin∣gua mea est graphium expediti scriptoris, Psalm. 45. 1. Ver∣ba{que} poë••ae & prophetae ethnici (nam tales eodem titulo non∣nunquam insigniuntur,* 1.121 Tit. 1. 12.) recta ratio dictat,

Verbá{que} praevi am r••m non invita sequentur,

non minùs precibus ad Deum quàm concionibus ad populum competere. Et de Enthusiasmo, utcun{que} sint qui immediatum & sine omni cogitatione praeviâ praesentaneum Spiritus affla∣tum jactent quem non habent: quos Sapiens assimilat nubibus & ventis siné pluviâ, Prov. 25. 14. velim tamen ut nè super∣ciliosè nimis de Precibus conceptis praecipites sententiam, nè

fortè contumeliosè adeo{que} periculosè impingas in prophetiam de Spiritus effusione inter orandum spiritubus nostris adminiculo, Zich. 12. 10. Joel 2. 28. Act. 2 14. Rom 8. 26.

2. Hookerum effusionis laudibus sic evehis. Habes Hooke∣rum judicii paenè divini & modestiae plusquam humanae, in cujus judi i•• mille Theoleges, mille mille Scholastices reperies. Judicium ille suum patribus nostris reliquit: O si & modestiam nobis filiis reliquissit. Si Hookerus-tanti aestimandus sit, ob nihil ferè aliud quam quòd de & pro Regimine Ecclesiae & Liturgia scri∣psit, tibi quidem praesti••isset hac controversiâ omnino superse∣dere & me ad illum ablegare informandum quàm hoc tibi & mihi negotium tam inutiliter facessere. Sed ignoscas mihi, Do∣mine Doctor, si phantasiam tuam de judicio Hookeri non ag∣noscam. Et fortesse tua tam immodica de illo praedicatio sic excipietur ut meiosis de illo tuae auxesi par, quasi lege talionis, referatur: secundum illud Solomonis, Qui benedicit amico suo voce magna marè surgendo maledicto imputabitur ei, Pro. 27. 14. Ego quidem perlectis ejus quin{que} libris politiae Ecclesiasti∣cae cum aliis opusculis, & accuratè notatis, ante annos viginti, existimavi Autorem virum doctum, diser∣tum, * 1.122 & modestum. Nec invidebo illi Camdeni ercomium, nec gravabor ermar∣ginalem sedem assignare, (etiamsi sint qui exuberantiam in illius verbis observert minimè probandam) ex tertia editione Anglica, utpote omnibus aliis locupleti∣ore. Attamen hoc inter legendum me saepiùs malè habuit quod multoties pro nervis & lacertis sive confirmationis causae suae sive confutatio∣nis alienae verborum phaleras & sententiarum apophoreta le∣ctoribus proponat, & quod aliquando profiteatur se nolle ra∣tionibus ab adversario adductis respondere.* 1.123 Est & aliud quod in illo causatus est vir ob varia & perdocta ipsius dictata An∣glica & Latina typis mandata apud exteros juxta & nostrates celebris, scil. nimis operosa & circumducta illius est obscuritas pleris{que} in locis, quam affectatam ideô{que} putidiusculam puta∣bat; quám{que} adeô offensè tulit ut non potuerit suae patientiae imperare aut a genio suo impetrare ut vel primum Ecclesiasticae

Politiae librum perlegere sustireret: qu••m hac censui â per∣strictum subiracundè seposuit, Si non vis intelligi debes negligi. Idem vitium & multa alia in illo autore nigro carbone notantur ab aliis, praesertim à quibusdam Protestan∣tibus generosis in Anglicis Literis ad ipsum Hookerum adhuc viventem datis,* 1.124 quibus dum D^r Coivellus pro libris Hookeri se vindicem opposuit non ità selicitèr eo functus est officio ut non suam a stimatio∣nem magis laeserit quàm illius est opitula∣tus. Sed haec misla facio, cum mihi non sit cordi raevis doctorum immorari, & tibi fortè cordolio fuerit refricare memo∣riam eorum quae tuae de Hookero ce••sio∣ni sic ex diametro repugnant. Hec au∣tem non esse omittendum, sed & dicendum & pressiùs in te urgendum judico, Si mo∣destiam Hookeri ità suspiciendam ducis, quare quaeso tam segniter & tot parasan∣gis illum à tergo sequeris sine ulla aemulatione aut imitatione illius virtutis quem sic encomiis effers? quàm immodestè abs te dictum est, mille Theologos mille mille ••••holesticos in illo reperiri! Num tu tot Theologos, tot Schola••••icos legisti, & tam accuratè ad comparationis trutinam exegisti ut possis sine arrogantia insigni talem sententiam ferre? Pra••tercà quàm longè abes ab illius modestia quem ità luxuriosè laudas, cùm in unis tuis Literis Latinis plura profuderis maledicta in eos quos pro adversariis habes quàm Hookerus in qui••que suis libris praenotatis!* 1.125 q••••bus quantum ab ea lege cha••itatis & candoris declinaveris quam inter nos in Lite∣ris materno idiomate dictatis sanc•••••• cupiebas, aut cupere fingebas, tuum erit has cum illis conserendo verecundè re∣censere.

De Liturgiâ Anglicanà.

3. Liturgiam Anglicaram cumula••è laudas tum in Angli∣cis Literis tum in Latinis. In Anglicis, ais Liturgiam An∣glicanam maximè conducere ad gloriam Dei & populi salutare ••onum promovendum non modò nostratium sed & Protestantium

omnium consensu. Deinde dicis fuisse multis annis Ecclesiae An∣glican••e stolam seu pallam praecipuam ad ornamentum Ecclesiis re∣formatis & ad distinctionem earum à non-reformatis. In Latinis vocas codicem Liturgicum (mihi à te commodatum) Patris tui quondam gloriosissimam supellectilem, quam prae oculis te cha∣ram habuisse semper & habitarum profiteris. Et proximis verbis me mones ut expandam ulteriùs, introspiciam, & in∣timiùs spectem nihil me inventurum polliceris quod idolum aut menti objiciat aut oculis repraesentet, nisi forsan ipsa sculptura literarum pro superstitiont Babylonica reputanda sit, & illud, Non facies tibi sculptile artem Typographicam eliminare debet. In his verbis quàm multa sunt quae censoriam virgam justissimè merentur.

1. Quòd dicis istam cultus divini formam (prae aliis) fini∣bus praecipuis Dei gloriae & populi salutari bono inservire: cujus contrarium solidissimis argumentis & luculentissimis exemplis aliàs evictum iri in me recipis, quandoquidem neque∣unt in hujus loci angustias sine notabili veritatis praejudicio coarctari.

2. Quia hoc ex consensu omnium Protestantium in communi asseris: quod nunquam legitimis testimoniis probatum dabis, cùm nequeas opinor exemplum vel unius Ecclesiae reformatae extra nostram Anglicam & Hyberniam (Ecclesiâ profugo∣rum ex Angliâ tempore persecutionis Marianae exceptâ) pro∣ferre, quae juxta illud praescriptum Deum publicè coluerit: quod proculdubio fecissent si tanti, ut tu refers, Liturgiam An∣glicanam aestimàssent.

3. Ubi Liturgiam stolam vel pallam ornamentum vocas Ecclesiarum reformatarum & distinctionem earum ab Ec∣clesiis non-reformatis, duriusculâ sanè catachresi uteris: cùm stola seu palla sit indumentum personale superpelliceo & epomidi potiùs quàm Liturgiae (merè reali) appli∣candum.

4. Commonitorium de expandendo, introspiciendo, intimiùs spectando Liturgiam importunè & inopportunè mihi obtrudis, tanquam adhuc id mihi faciendum esset quod fortasse antequam tu ex ephebis excessist•• & dudum feci saepiùs & forsitan intimiùs attentiùs & accuratiùs, quàm tu qui formam istam deperis, i.e. ut

Lexicographi exponunt, perditè amas & quasi ad periculum pereundi.

5. Quod eam ab omni periculo Idololatriae vindicare cona∣ris hâc ratione, quia nullum Idolum menti objicit aut oculis re∣praesentat, perinde est ac si sol & luna & stellae non fuerint Idola gentium, Angeli & Sancti Idola Papistarum quia ne{que} menti ob∣jiciunt ne{que} oculis Idolum repraesentant. Consule quaeso B. Apostolum Paulum, ubi docet Idolum nihil esse in mundo, 1 Cor. 8. 4. & ex eo disce Idolum nihil esse quod Idololatriae reatum habet extra mentem hominis cujus merum est figmentum: ideò{que} si a scripto codice aut sculptâ effigie solis & in Idolum transeat, peccatum non est in scripturâ aut sculpturâ, sed in iis qui non honorant tantùm sed etiam adorant, cujus tu culpae mihi videris arguendus sicut alter Micha Judic. 18. 24. eos que∣ribundè prosequens, qui Deos, quos ipse fecit, abstulèrant. Di∣cis enim iniquè te ferre Deum tuum ejiciè suo Tabèrnaculo: ex quibus verbis cum antecedentibus & consequentibus ritè colla∣tis promptum est colligere Liturgiam Anglicanam tibi Deum aut te Parliamento 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 esse. Sic Graecus Textus haber, 2 Tim. 3. 3. quem Latinus reddit per calumniatorem. Tibi Deus est, si Deum dicis ejectum fuisse quando ejiciebatur Litur∣gia. Tu illis calumniator es, si, ut verba sonant, perditissimae apostasiae à Deo & amolitionis omnis Religionis è Templo cri∣men illis inferas. Quanto cautius moderatiùs in Anglicis Lite∣ris eâ de re scripseris recognosce:* 1.126 quod tu margine notatum probas hoc consuluit Sy∣nodus Parlamento, ut in Praefatione Dire∣ctorii clarè constat: quod improbas nec fratres in Synodum coacti fecimus, neque ègo feci aut facturus sum unquam. Possunt ex tuâ sententiâ citra culpam defectus & errata Liturgiae modestè declarari: quod ego facere institui, illorum praecipuè causâ qui sic adamant ut omnem cultum pub∣licum abs{que} illâ confidenter juxtà ac impotenter damnent: quasi illâ demtâ nihil aliud restaret quo Deus possit honorari,* 1.127 quod de violatióne Sabbati celeberrimus Ecclesiae Genevensis doctor & pastor piè & patheticè pronunciavit. Sed in istâ tuâ concessione sentire viderls (quod mihi verum non videtur)

Hezekiam scil. serpentem aeneum contudisse quia Nehushtan erat: cùm illud secerit, ut apertissimè patet ex contextu, quia usque ad dies illos Israelitae adolebant ei, 2 R••g. 18. 4. non quia Nehushtan: Nam illud verbum Nehushtan materi∣am aeneam significat ex quâ conflatus erat ab initio: & Rex pius etsi sic vocavit quia tunc temporis nihil erat nisi Nehush∣tan, i e. aenea serpentis imago, omni virtute salvificâ (quam anteà relatione ad Christum habuit, Num. 21. 9 Joh. 3. 14.) spoliata, ideo tamen comminuebat quia majestatem Dei mi∣nuebat, Idololatris thus ei adolentibus, quod Deo soli debuit offerri.

His quae à te confusim in Literis tuis fundebantur ad metho∣dum à me redactis & jam, prout merebantur, expensis & responsis, tandem ad reliqua deveniam: quae duplici nomine mihi gratiùs obveniunt. Primò quia sunt causae magis homo∣genea. 2. Quia brevitate suâ prolixitatem parergorum aliquà ex parte compensabunt.

Haec ad duo capita revocabo: alterum est Testimonium Scri∣pturae, alterum argumentum artificiale ex eo deductum. Te∣stimonium Scripturae pro Liturgiâ Anglicanâ profers ex Marci 11. 14. ubi Christus severam objurgationem in vendentes & ementes in Templo stringit, his verbis, Nonne scriptum est, domus mea domus orationis vocabitur omnibus gentibus? vos au∣tem fecistis speluncam latronum: quibus consona sunt quae ha∣bentur Matth. 21. 3. Luc. 19 46. Isaiae 56. 7. Jerem. 17. 11. Caeterùm ex verbis Christi secundum Marcum extorques ve∣riùs quàm elicis 14. quaesita, quorum pleraque sunt nodi in scirpo à te astricti, quibus commodè aptari possu••t verba Ci∣ceronis, * 1.128 Rem meâ sententiâ minimè dubiam argumentando (seu potùs quaerendo) dubiam facis. Ex istis quatuordecim duo tantùm sunt ea{que} postrema, quae non ità longè petita nec à causa aliena, Responsione (sed ea quidem brevissimâ) digna∣bor, hâc tamen praemissâ praemonitione. Cùm ex Literarum tuarum Anglicarum ac Latialium collatione compertum habe∣am, in his rationis tuae ductum verbis & phrasibus (undecun{que} corrasis) mancipari; in illis verba potiùs rationi subservire: in his te iracundiae aestu abripi & in devia & praecipitia ferri; in illis mente sedatiore duci, ideó{que} magis cautè prudentér{que} pro∣cedere:

& cùm superiùs rationibus & exemplis comprobave∣rim multo convenientiùs & fructuosius hanc de Anglicâ Litur∣giâ controversiam Anglicè quam Latinè disceptari posse: In∣stitutum esse meum profiteor meas partes congruenter agere tam in oppugnandâ superstitione, vel servitute potiùs, istius Liturgicae precandi formulae, quàm in pietate & libertate pre∣cum conceptarum, quas tu sannis planè Lucianicis excipere so∣les, propugnandis. E duobus istis quaesitis (reliquis 12. in ali∣um locum sive censendis sive respondendis commodiorem, re∣jectis) alterum, mihi{que} prius, est

Annon omnibus gentibus necessarium sit instituere formam orationis publicae? Respondeo

Si de omnibus gentibus omni tempore in quaesito quaeras, ne∣cessarium esse nego, qui enim materiam habet substratam, quemadmodum in directorio exhibetur, si habilis & idoneus sit Minister ad ministerium Evangelicum obeundum, formam ei addere, haud difficile fuerit: ut in concionibus formandis, quarum materiam non formam ex sacrâ Scripturâ depromere debent & solent concionatores orthodoxi omnes: qui tenen∣tur precationi aequè ac praedicationi sese jugiter dedere, quem∣admodum Apostoli in concilium cum multitudine discipulorum congregati sanciebant, Act. 6. 2, 4. ideó{que} non est necessarium ut qui ad ministerium Spiritus Evangelicè vocantur & ad illud officium benè gerendum & exequendum dotibus à Deo instru∣untur orando magis quàm concionando & perorando ad verbo∣rum fascias & serperastra redigantur.

Alterum Quaesitum est, An forma Orationis publicae ritè instituta possit omnino exterminari fine scandale & sacri∣legio?

Huic ipse tu respondes posteà Aristotelicè definiendo quod Socraticè prae te tulisti tantùm quaerendo indagare. Sic enim exertè concludis argumentum ex Christi verbis, quod alterum est è duobus quibus tibi à me respondendum esse duxi & dixi. Proinde, inquis, Liturgiam excommunicare ex communione San∣ctorum nihil aliud est quàm contrahere reatum scandali propter omnes gentes quibus necessariò sic orandum est, & sacrilegii pro∣pter domum Dei quae est domus Orationis, Respondeo

1. Ubi quaeris de formâ orationis publicae ritè institutâ prae∣supponis,

quod ego quidem non concedam, Liturgiam Angli∣canam sic fuisse institutam,

2. Si pro temporum ratione & necessitate ritè fuisset insti∣tuta, non continuò sequitur r••è fuisse observatam, multo mi∣nùs perpetuò observandam.* 1.129 Nam in primâ Reforma••ione, ut commemorat Camdenus, ob inopiam Doctorum Protestan∣tium multi Mechanici, non minùs Literarum ••udes quàm cras∣sissimi Pontificii sacrificuli, Beneficiis, Dignitatibus, & Prae∣bendis donati erant,* 1.130 & ab officinâ ad animarum curam vocati: in quos Hieronymi censura stringi potuit: Erant priùs imperi∣torum Magistri quàm doctorum discipuli: quorum ignorantiae non Liturgiâ tantùm sed & Homiliis consultum erat, materiâ & verbis aliunde suppeditatis quae proprio Marte ipsi non poterant exhibere, sive populo ad Deum prece•• fundendae essent, sive à Deo ad populum verbum ipsius esset annunciandum. Num ideò convenit aetate nostrâ, Doctorum orthodoxorum copiâ beatiore, ejusmodi caecis ducibus gregem Domini ducendum, & adeò mutis magistris docendum committere, & ut Homi∣liis injunctis conciones cedere cogerentur? quod idem esset ac si validi & vegeti grahis, cum infirmis & mancis, uti tene∣rentur.

3. Quando Liturgia Anglicana, ut publici cultus forma esset primùm decernebatur,* 1.131 talis erat non qua∣lem optabant optimi, sed potiùs qualem admittebant pessimi eorum quibus, in Par∣lamento confidentibus, vota definitiva com∣petebant: in quo plurimi erant qui veteris superstitionis fermento adhuc inficiebantur: quorum five infirmitati sive pervicaciae par∣tim me••u partim astu mos gerebatur: quod non obscurè innuitur in colloquio Aula Regia Hamptoniensi habito, Anno 1603.

4. Ubi in conclusione Pyrrhonistae personam exuis & Peri∣patetici induis audacter inferendo & asserendo Liturgiam ex∣communicare è communione Sanctorum, &c. Vide quàm multa pecces.

1. In eo quòd Liturgiam à communione Sanctorum excom∣municari

statuis: quasi sanctiores essent ii, qui superstitione occaecati communionem istius cultus, omni alio, ac si pannus esset menstruus, spreto, mordicus nituntur retinere, quàm alii qui puriorem & pleniorem reformationem suspirantes eam aver∣santur.

2. Quia dicis omnibus gentibus necessariam esse istam Litur∣giam, quam excommunicatam quereris: cùm maxima pars gentium Christianarum non agnovit, imò ne novit quidem. Et sicut Symbolorum Fidei (quoad confessionis formam) fuit & adhuc est copiosa varietas,* 1.132 quam notat Perkinsus in suâ De∣monstratione Problematis & alibi dinumerat supra 60 Symbola: sic Liturgiarum est adeò numerosa diversitas ut ad tria satis grandia volumina accreverint,* 1.133 edita Duaci apud Bellerum, Anno 1605. Et in nostrâ Angliâ quando illi ad clavum Eccle∣siae sedebant qui maximè unitate fidei & cultus gloriebantur, diversae erant precandi formulae: scil. Sarisburiensis, Herefor∣densis, Bangorensis, Eboracensis, Lincolniensis; tot enim recensentur in Praefatione Precum ab Edvardo sexto editarum. Anno 1549.

3. Quia eos scandali reos arguit qui Liturgiam istam ab Eccle∣siâ amoverunt: cùm si scandalum omnino sit non est certè da∣tum ab iis sed ab aliis acceptum, qui eam ut Idolum potiùs quàm per eam Dominum colere consueverunt. Et si melioris parti: potiùs quàm majoris ratio sit habenda, dici veriùs potest au∣ferri quàm dari scandalum, istud Eridis pomum è Templo eji∣ciendo. Et reverà quidam qui ex officio tenebantur Liturgiae illius aestimationem inviolatam quoad poterant tueri, vi veri∣tatis tandem victi, fassi sunt nunquam cum istâ formulâ com∣munium Precum Ecclesiae communem pacem coalituram: quod mihi ante annos duodecim contra Liturgiam sicut nunc disputanti, non dubitavit agnoscere D^r Edmundus Mainwa∣ring, vir doctus & ingenuus, Cestriensium Cancellariorum ultimus.

4. Quia gravissimum Sacrilegii crimen Reformatoribus Ec∣clesiae, insigni tuâ temeritate impactum, quatuor tantum ver∣bis, Domus mea Domus orationis, plenissimè à reprobatum re∣ris: quod sine dilucidâ & nervosâ confirmatione objicere non debuisti. Et, ut tecum tuo more agam Socraticè s••scit••••do,

nonne Liturgia dictatum est humanum? & num eodem loco erit apud nos quo eloquia divina, quae sunt infallibilia? nonne in 39 Articulis fidei unus est, viz. vicesimus primus, qui docet generalia Concilia errare posse, imò & aliquando errâsse in rebus ad Deum spectantibus? quidni de illis Theologis idem dici possit, qui infra Concilium nationale aut provinciale constituti, Litur∣giam composuerunt Anglicanam?

Mihi certè compertissimum est & illos nonnunquam errâsse, imò & in hoc opere, quo de inter nos praesens controversia vertitur, emendanda admisisse. Proinde Possessio quam in Ec∣clesia obtinuit, licet plurium annorum praescriptione confirma∣ta, ad eam orandi formulam perpetuò stabiliendum parum valet,* 1.134 si justae exceptioni sit obnoxia. Nam ut Tèrtullianus statuit, Quicquid adversum veritatem sapit id haeresis est, etiam vetus consuetudo. Et si tibi sacrilegi fint omnes qui quippiam tollunt quo Ecclesia donabatur, quid existimas de Rege Jacobo, veterem Bibliorum Sacrorum versionem cum Annotationibus Genevensibus auferente? aut de Rege Carolo, Psalmos me∣tricè à Patre suo compositos, cantandos Ecclesiae commendan∣te? qui si quemadmodum proposuit obtinuissent, prior si non venustior multo proculdubio vetustior canendi forma protinus à Templo exulâsset. Et quid de teipsâ statues? Num tu tibi sacrilegus es,* 1.135 qui Homilias in Ecclesiâ legendas, etiam ubi non desunt conciones, quemadmodum Regi Jacobo placuit in Col∣loquio Hamptoniensi, diutino silentio sepelivisti?

Dices forsan Reges illos non tam abstulisse quàm in melius mutâsse sacra Ecclesiae; ut qui calicem stanneum à mensâ Do∣minicâ submovit & argenteum substituit: & teipsum consimili ratione sacrilegii crimine purgabis, quia pro Homiliis populum concionibus instituisti. Si ea tibi mens sit, mente saltem conce∣dis nos nullâ necessitate teneri priorem orandi formulam reti∣nendi. Sed ilico replicabis eos qui Liturgiam sustulerunt nul∣lam aliam, quae ejus vicem vel defectum suppleat, suffecisse. Fateor, ità tamen ut hanc objectionem me antè praevenisse pu∣tem in r••sponsione ad prius quaesitum; quam tibi faciliùs erit ibi relegere, quàm mihi, denuò scribendo, commemorare.

IV. De Fine & effectu, &c.

Quarta pars responsio••is superest de fine & effectu disserta∣tionis

nostrae: quae est tua satisfactio meâ solutione dubiorum: & ut in foro conscientiae lis commoveatur & dirimatur. Sed in Literis tuis, praesertim Latinis, ità mihi videris obstinavisse ani∣mum, ut tibi satisfacere, hâc in re, idem esse sentiam ac annum integrum truncum aridum irrigare: quod praefectus quidam Pontificius tironi suo dedit in mandatis, obedientiae coecae exer∣cendae cau••â, ut habetur in Epistolâ Ignatii Loiolae Jesuitarum Patriarchae de obedientiâ cum regulis istius Societatis excusâ.* 1.136 Id••ó{que} mihi decretissimum est bonas horas uti nunc in hâc causâ, posthac non prodigere. Nihilominùs si tibi animus est tuam o∣stentandi facundiam Latinam, & meam in eâdem linguâ, sive in∣fantiam sive facultatem ulteriùs pertentandi, non detrectabo privatum inter nos congressum, nec apertum coram arbitris, communi consensu nostro deligendis: etiamsi existimem hujus∣modi logomachiam pueris potiùs, sub ferulâ tirocinium agen∣tibus, aut neotericis rhetorculis ad pluteum declamantibus quàm nobis, Theologis veteranis, convenire.

Ut tandem manum de tabulâ tollam, hoe tantum ad culpam tuam elevandam non in totum cluendam, attexam; viz. quod teipsum revocas ferocientem mente & calamo, & morositatis in∣cusas, imò & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 domum Domini deverantis; & agnoscis te maximam esse partem eorum quos perstringis, ut nemo tibi suc∣censeat quod tibi ipsi in ist âc impietate displiceas.

Qua tuâ,* 1.137 verbo tenus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ut anteà superstitiosâ devotione, Franciscum sanctâ hypocrisi referre videris, furem, lupum, asinum, fratris nomine salutantem: de qua, ut obiter annotem, Vincentius Belvacensis caput unum inscribit, cujus titulus est, De Sanctâ Hypocrisi Francisci. Quòd hypocrisin monacho monachorum fundatori tribuit,* 1.138 satis id quidem con∣venienter; at quòd hypocrisin Sanctam nominavit, cùm hy∣pocrisis & sanctitas asystata sint, discordem prorsus facit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.139 qualis est Petri Damiani, ubi Heldebrandum Gardinalem, postea Papam Gregorium septimum, sanctum suum Satanam appellat. Quî enim credam, ut ad te de brevi diverticulo re∣deam, haec tam probrosa sincerè & ex animo te confessum esse? Proculdubio si quisquam seriò dicam tibi scriberet, & tanti cri∣minis reum deferret, modò tueri posses innocentiam loquendo ••acendo nolles infamiae litare. Ne{que} quenquam opinor, nisi

planè cerebrosum, criminationem tuam, adeò scelestam, ideò patienter laturum, quòd tu in societatem sceleris ultroneus concedas.

Una restat ratio eos placandi quos calumniosâ dicacitate ir∣ritare poterant Literae Latinae: nempe quòd eas ais fuisse in∣somnium noctium vigilias, aut inquiet orum dierum insomnia, prae∣cipitante animo & calamo projectas. At quis tibi tam acres sti∣mulos admovit, aut eò necessitatis te adegit, ut quemadmodum dicit Erasmus, abortire malles quàm parere?

Sed tempus jam appetit extremam scriptionis periodum par∣turiendi, quod, obstetricante hac cautione, confestim fiet.

Non iniquè feres,* 1.140 spero, haec a me, ut habet Poëta Comicus, non dicta tibi sed responsa esse. Et si culpa est respondisse, major est ut ait Augustinus provocâsse:* 1.141 & provocàsti saepiùs ante primas Literas tibi à me missas: non tamen me sie commotum sentio ex tuis sive dictis sive scriptis, ut non sim patatus in quacun{que} disceptatione cum Oratore & refellere sine pentinaciâ & sine iracundiâ refelli.* 1.142

Faxit Deus ità veritati indagnadae studeamus, ut nè concer∣tationibus nostris Charitatem, gratiosae illius triados coryphaeum, 1 Cor. 13. ult. amittamus. Sic precatur, & subscribit verbis tuis, sensu tamen suo

Tuus in Christo Frater, licet haud us{que} ad aras: quia te saepè iis adgeniculatum esse non sine causa suspicor: quod me nun∣quam fecisse scio.

Sectio 1. SCriptionis ansa. Literarum Anglicarum & Latina∣••um quas D. H. scripsit comparatio & contradictio. Rationes utris{que} respondendi

Sectio 2. Synopsis brevis totius R••sponsionis: & I. De occasione & causis quas D^r mutationi sermon••s Anglici pro Latin•• praetexit: ubi quaeri••ur, Consul••••ú••e ••t vent la••e quae∣stiones de Caeremon Anglic Anglicè an Latinè.

Sectio 3. De Doctor is modo tractandi Controversiam Liturgicam. De parerg is, praecipuè•• ò ••e invectivis. 1. In Exe••∣citum. 2. In Parlam••ntum. 3 In Ministros. 4 In haereticos concionato es.

Sectio 4. Quinta Doctor is invectiva; quâ invehitur in Judices delegat••s, de Rectoriâ de Br. sibi ademtâ & in me collatâ, ubi processus legitimus ostenditur, & possesso is int••oitus ab injustâ & praeproperâ pr••nsatione vindicatur.

Sectio 5. De materiâ causae conjunct ore.

1. De Precibus conceptis falsè perstrictis.

2. De Hookero hyperbolicè laudato à Doctore.

Sectio 6. De Liturg â Anglicanâ quam multa peccet Doctor.

Sectio 7. De variis Quaesitis Doctoris; praecipuè duobus; quorum alterum est, Annon omnibus Gentibus necessarium sit instituere formam Orationis publicae.

Alterum, An forma Orationis publicae ritè instituta possit omnino exterminari sine scandalo & sacrilegio.

Sectio 8. De fine & effectus dissertationis de Liturgiâ: & de con∣fessione Doctor is fucatâ & frivolâ.

Imprimatur, Joseph Caryl.

Notes

• * 1.1

  Sect. 1.
• * 1.2

  D. H.
• * 1.3

  Animadv. 1.
• a 1.4

  Saraph incendit, accendit, succendit, ussit, adussit, combussit, cremavit igne. Schindl. Pentaglot. Col. 1948.
• b 1.5

  The life of the Seraphicall Father S^t Francis, Vol. 2. Part. 2. Of the lives of the Saints writ∣ten by Alphons. villeg. p. 169, 171, 178, 186, 187.
• c 1.6

  Vol. 1. Of the Lives, &c. gathered out of P. Ribadineirae & Alphons. Villeg. Part. 2. p. 361.
• d 1.7

  Ʋbi sup. ad lit. b. p. 178.
• e 1.8

  Ibid. p. 186, 187.
• f 1.9

  Ibid. p. 190.
• g 1.10

  Ibid.
• h 1.11

  Erasm. Colloq. a p. 702. ad p. 729. edit. meae.
• * 1.12

  Sect. 2.
• i 1.13

  Pet. Lomb. ••. 1. dist. 11. p. 66. Aquin. part. 1. q. 35. art 2. ad prim. & 2^d & q. 36. art. 2. corp. artic. Scot. l. 1. dist. 11. q. 1. vol. 1. p. 209. Dom Bannes in prim. part. Ib. art. 1. q. 2. Tom. 1 p. 376, 377. Estius in 1. Sent. dist. 11. sect. 2. p. 57. & p. 59. Bell. l. 2. de Christo c. 22. Tom. 1. p. 135. col. 2. & p. 139. col 1.
• k 1.14

  Non dicit (scil Damasc.) quod spiritus non sit a filio sed dicit non dioimus a filio quia Grae••i ••on confitebantur nec tamen negabant. Bonav. in 1. Sent. dist. 11. q. 1. Tom. 5. Operum Romae Excus. An. 1588. Ex typogr. Vatican. Damascen. docet spirit sanct. non pro∣cedere ex filio sed per filium Damasc. de Orthod. fide l. 1. c. 11.
• l 1.15

  Sed modo eorum maledicta pro∣genies addidit ad paternam dement••am & dicit quod non procedit a filio nisi temporaliter. Ibid.
• m 1.16

  Id••o tanquam bareticos & schismaticos Romana damnat eos Ecclesia. Ib.
• n 1.17

  Concil. Lugd. 2^d Anno 1274. Fr. Long. Sum. Concil p. 842. col. 1.
• o 1.18

  Odium levium Graecorum, Cicer Orat. pro ligar. fol. 225.
• p 1.19

  Fidem nunquam ista Natio coluit.—Ʋnde illud d•• mi••i testimonium mut••um, Cicer. Orat. pro Flacco fol. 141. b.
• q 1.20

  Invitatio ut Graecorum more biberetur—poscunt majoribus poculis. Cicer. act. 3. in ver∣rem fol. 29. a.
• r 1.21

  Concil. Lateran. 3. c. 4. Tom. 7. Concil edit. Bin. part. 2. p. 808.
• s 1.22

  In tantum Graeci caeperunt abominari Latinos ut si quando Sacerdotes Latini super eorum celebrasse••t al∣taria non prius ipsi sacrificare volebant in illis quam ca tanquam per haec inquinata lavissent. Ibid. c. 4.
• t 1.23

  Baptizatus etiam à Latinis & ipsi Graeci re∣baptizare aus•• temerario praesum••bant. Ibid.
• u 1.24

  Alph. Villeg. the Life of Bonav. Vol. 2. of the lives of Saints, part. 2. pag. 47.
• * 1.25

  Concil. Ludg. 2. Fr. Long. Sum. Concil. pag 841. Col. 1.
• x 1.26

  Tertiâ decimâ vice Graecos deficien∣tes—Concil. Lugd. 2^d Fr. Long. Sum. Concil. p. 842.
• y 1.27

  Concil Florent. Tom. 8. Concil. Bin. ap. 553. ad p. 1038.
• z 1.28

  Ni••••t. Choni∣ates lib. de Isaac & fil. ejus Alex.
• a 1.29

  In the Life of Bonav. by Villeg. Vol. 1. part. 1. p. 42.
• b 1.30

  Ibid.
• c 1.31

  The Life of S^t Francis by Vil¦leg. vol. 2. part. 2. p. 182.
• d 1.32

  Tom. 7 operum Bonav par. 3.
• e 1.33

  Ibid. Tom▪ 8. operum part. 4. ••pusc.
• f 1.34

  Ibid.
• g 1.35

  The Life of S^t Fr. by Villeg. ubi supra at c.
• h 1.36

  Flammantia non instantia verba profe∣••eb••t. Possev. Apparat. Sac. Vol. 1. p. 233.
• * 1.37

  Sect. 3.
• * 1.38

  Not many daies distant from the date of your letter, and in the Par∣sonage Hall, M. R. W. and my self being present.
• * 1.39

  D. H.
• * 1.40

  Animadv. 2.
• i 1.41

  In Anglica•••• qualem descri∣bitis multas vi∣deo fuisse tola∣rabiles ineptias. Calv Epist. Anglis Frank∣ford, p. 158.
• k 1.42

  His duobus verbis exprimo non fuisse ••am puritatem quae opta••da fuerat quae tamen primo statim die corrigi non poterant vitia cum nulla su••••sset manifesta impietas ferenda ad tempus fuisse. Ibid.
• l 1.43

  Doctos tamen probos{que} & graves Christi ministros ultra eniti & aliquid limatius & purius quaerer•• consentancum fo∣ret. Calv. Ibid.
• m 1.44

  Nunc cum vobis fit Ec∣clesia instituenda & liberum fit formam qua••ad usum & edificationem Ecclesiae maximè apta videbitur de integro componere quid sibi velin•• ••escio quos faecis papisticae reliquiae tantopere de∣lectant. Calv. Epist. Anglis Frankford. p. 158.
• n 1.45

  Nam quae illis rixandi caus•• nifi quia pudet melioribus cede∣re. Ibid.
• * 1.46

  Sect. 4.
• o 1.47

  Praefat. ad Paul▪ tert. in Brev. Roman.
• p 1.48

  ••ox Martyr. Vol. 2. p. 667. Col. 2. n. 20.
• q 1.49

  B•• Andr. Tort. torti. p. 142. & B. Mort. in his Protest. Ap∣peal. l. 5. c. 28. Sect. 4. p. 680.
• r 1.50

  The first daies conference at Hampton Court p. 14.
• s 1.51

  Patris mei quoadam glori∣osissimam supel∣lectilem quam prae occulis me charum habuisse semper & habi∣turum.
• * 1.52

  Sect. 5.
• * 1.53

  D^r H.
• * 1.54

  Animadv. 3.
• * 1.55

  In the Pre∣face before the Directory. p. 11
• * 1.56

  D^r H.
• * 1.57

  Animadv. 4.
• * 1.58

  Sect. 6.
• * 1.59

  D^r H.
• * 1.60

  Animadv. 5.
• t 1.61

  Praeface in Di∣rect. p. 7.
• u 1.62

  See Sect. 4. at the letter f.
• * 1.63

  Sect. 7.
• * 1.64

  D^r H.
• * 1.65

  Animadv. 6.
• * 1.66

  At the letters I, K, L, M, N, in the 2^d Al∣phabet.
• * 1.67

  Sect. 8.
• * 1.68

  D^r H.
• * 1.69

  Animadv. 7.
• * 1.70

  See Sect. 3.
• * 1.71

  ••age 38.
• x 1.72

  So in the Pre∣face of King Edwards Ser∣vice-book. p 2. Printed ••n. 1549.
• y 1.73

  King James (upon exceptions taken at Transla∣tors of Scriptures in the Service, out of the corrupt Editions of the English Bible, published in the reign of, Hen. 8. and Edward. the 6.) said he could never yet see a Bible well translated in English, but the worst of all his Majesty thought the Geneva to be: So D^r Barl. then D••an of Chester, in his re∣lation of the Conference at Hampton Court, p. 47. he had a spleen against the Genev for their Govern∣ment sake, as Presbyteriall and not Episcopall: this Bib••e, for some Notes, which he said were very partiall, untrue, seditious and savouring too much of dangerous and traiterous con••eipts, he disallowed, Ibid. But an unprejudiced Reader will finde no such matter in them; howsoever, for the disgrace of both, a new Translation must be made (and so it was) that they might be shut out of the Church, both the Geneva Translation and the Annotations upon it.
• z 1.74

  Balaei Cent 9. Vol. 1. p. 728.
• a 1.75

  Where there are a multi∣tude of Ser∣mons, there he would have Homilies read divers times. Confer. at Hampt. Court. p. 57.
• b 1.76

  Among divers others, the most copious, perspicuous, and the most exact for mat∣ter and method yet extant that I have seen, is Dr. Wilk. Warden of Wadd Col. in Oxford his Book.
• c 1.77

  Cambd. Hist. Eliz. l. 1. An. 1550. p. 30.
• * 1.78

  See Sect. 4.
• d 1.79

  The Survey of the Book of Common-Prayer, p. 161.
• * 1.80

  Sect. 9.
• e 1.81

  In the 2^d Ser∣mon of my Monitor of Mortality. p. 23
• f 1.82

  M. S^t. G.
• g 1.83

  Quod ad for∣mulam precū & rituum Ecclesi∣esticorum valdè probo, ut certa illa extet a quâ pastoribus disce∣dere in functione suâ non liceat. Calv. Epist. Protectori An∣gliae, p. 69. edit. meae Genev. Excus. 1575.
• * 1.84

  Sect. 10. D^r H.
• * 1.85

  Animadv. 8.
• * 1.86

  Both in this, and one in La∣tine.
• * 1.87

  See Sect. 3.
• * 1.88

  D^r H.
• * 1.89

  Animadv. 9.
• * 1.90

  Sect. 11.
• * 1.91

  D^r H.
• * 1.92

  Animad. 10.
• * 1.93

  D^r H.
• * 1.94

  Animad. 12.
• * 1.95

  Sect. 12.
• * 1.96

  D^r H.
• * 1.97

  Animad. 12.
• h 1.98

  Of this Let∣ter, see the con∣clusion of the Preface.
• * 1.99

  D^r H.
• * 1.100

  Animad. 13.
• i 1.101

  Velati v••citati sunt milites qui vestiti & iner∣mes exercitum sequibantur & in mortuorum locum substitui solebant bi postea mutatis literis Velites appellati sunt & velitaris pugna dicta quae fundis ac lapidi∣bus interdum e¦ti••m bastis fieri ab in••rmibus so∣let. Perot••i cor∣nucop col. 31. nu. 30, &c.
• * 1.102

  D^r H.
• * 1.103

  Animad. 14.
• k 1.104

  Ignatius Epist. de obed. joyned with the rules of the society of Jesus.
• * 1.105

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.106

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1.
• * 1.107

  Ludov. Vives do Adol••sc. Institut p. 5••9.
• * 1.108

  ••ristotle alone hath perform∣ed more very near in all parts of knowledge, then in anyone part thereof the whole world hath done.
• * 1.109

  Hooker de Eccl. Pol. l. 1. p. 13.
• * 1.110

  Luther Tom. 1. ad Joh. Langi∣um. fol. 52.
• * 1.111

  1649.
• * 1.112

  Nil obstat quo minùs aliquis sincera fide & rectâ intentione, affectum & animum in solum Christum inten∣dens, labis Ju∣dae, & alia quae injustè Chri∣stum tetigerunt, reverenter oseu∣letur. Gab.
• * 1.113

  Vasqu. de Ade∣ratione, l. 3. disp. 2. c. 6. num. 76. p. 504.
• * 1.114

  Vasqu. ibid. p. 504. & 505.
• * 1.115

  Diog. Laërt. in vita Pyrrbox. p. 675.
• * 1.116

  Aug. contra Pe∣til. Donatist. lib. 1. c. 29. Tom. 7. par. 1. p. 104.
• * 1.117

  Angli••. Titul. erat. The fly∣ing Roll.
• * 1.118

  Steeple-houses.
• * 1.119

  M. C. Delega∣torum Com. Berk. Commen∣tariens.
• * 1.120

  Anglicè, Hide and Se••k. Junius au∣tem sic describ••t. Apo••idrascinda pu∣••ritae lu••us quo obstrictis ei qui in medio sedet oculis caeteri in latebras sese abdunt. Mox d••••o signo dum ille latentes vestigat, ii ad sedem ejus tan∣quam ad metam recipientes se praever∣tere illum saiagunt. Jun Nomenclat. de lusor. p. 218.
• * 1.121

  Horat. de Art. Poëtic.
• * 1.122

  Richard Hooker, a Divine to be imi ated for his modesty, temperance, meekness, and other vertues: and famous for his manifold commendation in learning, as his Books of Ecclesiasticall Polity set forth in English, and most worthy to be turned into Latine, may a••undantly re∣stifie. So Camd. Hist. of Queen Elisab. Ann. 1599. & 1600. p. 514.
• * 1.123

  D^r Mor••••n.
• * 1.124

  Your books be so long and tedious, as we verily think the like hard to be found, faire differing from the holy Scripture, and nothing after the frame of the Wri∣tings of the Reverend and Learned Wri∣ters o•• our Church. Your I refaces and Disc••urses before you come to the que∣stion, are so long and mingled with all kinde of matters, that we may ask whe∣ther your m••aning be not to shew your self some extraordinary Rabbi, or some great Pythagoras, that injoin your Scho∣l••rs, or your adversaries to five years si∣lence before they can be perfect in your meaning. So in an English Letter of certain Gentlemen directed to M^r Hoo∣ker, and printed Ann. 1599. p. 44.
• * 1.125

  I desire to have no gall in my ink, and I hope to find no gall in yours.
• * 1.126

  To lay the Liturgy aside is one thing, to revile it another; that a godly Hezekiah may do, if he think it a Nehushtan: but this befits only a Rabsh••keh: that may be out of obe∣dience, this can be only out of pe••∣vishness, or some worse principle.
• * 1.127

  Calv Institut. l. 2 c. 8. 9. 29.
• * 1.128

  Cicer. de natura Deorum, l. 3. p. 243.
• * 1.129

  Camd. Histor. Elisab. Regin. l. 1. Ann. 1559. p. 30.
• * 1.130

  Hieronym. ad Demetriad. tom. 1. p. 71.
• * 1.131

  The King excepted, urging and pres∣sing the words of the book, that said they could not but intend a permissi∣on and suffering of women to baptize. Here the Bish. of Worcester said, that indeed the words are doubtful be∣cause otherwise perhaps the book would not have passed in the Parl. & for this he cited the testimony of my Lord Archbishop of York. So in the summe of the Conference at Hampton Court. p. 4, 15.
• * 1.132

  Perkins. Vol. 2. p. 585.
• * 1.133

  Perk. Vol. 2. p. 263.
• * 1.134

  Tertull. de ve∣land. virg. tom. 2. p. 57.
• * 1.135

  Colloq. Hampt. colloq. 2. dici. p. 57.
• * 1.136

  Habetur eadom historia apud Johannem Cas∣sianum. l. 4 c. 24.
• * 1.137

  Frater fur, fra∣ter lupe, frater afine! Sedulius apol. pro lib. con∣formit. l. 1. c. 12. & l. 3. c. 28.
• * 1.138

  Vincent. Belva∣censi•• Episcopus. spec hist l 19. c. 105.
• * 1.139

  Petrus Dam. l. 1 Epist. 16. A∣lexan. 2. scripfit.
• * 1.140

  Tertul. in Prol. E••nuchi.
• * 1.141

  Aug. Epist. inter opera Hieronym. Tom. 2. p. 357.
• * 1.142

  Cicer. Tuscul. Quaest. l. 2. p. 137.