Innovations unjustly charged upon the present church and state. Or An ansvver to the most materiall passages of a libellous pamphlet made by Mr. Henry Burton, and intituled An apologie of an appeale, &c. By Christopher Dow, B.D.

INNOVATIONS UNJUSTLY CHARGED UPON THE PRESENT CHURCH and STATE.

CHAP. I.

An Introduction to the ensuing Discourse, containing the reasons inducing the Author to undertake it, and his aime in it.

IT is better (in the judgement of S^t Cyprian) by silence to condemne the ignorance of the erroneous, than by speaking to provoke the fury of the enraged. And for this judgement of his, he had the warrant (as hee saith) of divine authority. And certainly, it must needs be a great point of folly, to grapple with those, who, (as that Father, of Demetrianus) by the noyse of clamorous words, seek rather to get vent and passage for their owne, than patiently to hear the opi∣nions of others; it being more easie to still the waves

of the troubled sea, than by any discourse to represse the madnesse of such men. To undertake such a task therefore, is but a vaine attempt, and of no more effect, than to hold a light to the blinde, to speake to the deafe, or to instruct a stone. Foule-mouth'd railers and barking dogs are soonest still'd by pas∣sing on our way in silence, or by severe and due correction: Yet notwithstanding, this rule is not without some exception, and therefore Solomon who giveth this counsell, not to answer a foole ac∣cording to his folly, addes in the next words (as it were) a crosse-proverb to it, bidding us, Answer a foole according to his folly, lest he be wise in his owne conceit. In that case, an answer to clamorous and slanderous railers (whom the Wise-man compri∣ses under the name of fooles) is not unfit or unsea∣sonable. And there are (no doubt) other cases, in which without deserving the imputation of folly, a man may, yea and it is expedient, that he should make answer to the envenomed railings of imbit∣tered spirits. And if at any time, surely then, when such detractors are not onely wise in their owne conceits, but, which is more, have enveigled many simple and (perhaps otherwise) well-mea∣ning people, and drawne them to an opinion of their wisedome, and beliefe and approbation of their false and wicked calumnies. Much more, when they levell their poisoned arrows of detra∣ction against the Soveraigne Power, and against the Fathers of the Church; which, if they should pre∣vaile, would wound and endanger the setled go∣vernment and peace of both Church and State.

In such case, it cannot be accounted rashnesse for any true-hearted subject and sonne of the Church, to breake an otherwise resolved silence, to prevent (what in him is) the growth of so great a mis∣chiefe.

I will adde one other particular: When men shall be so impiously presumptuous, as to break into the secrets of the Almighty, and peremptorily to pronounce of his unscrutable judgements, (as if they had beene his counsellors) and to cast the causes of the present plague, and all the evills that have lately threatned or befallen us, upon those men, to whom, next under God, we owe, and in duty ought to acknowledge, our preservation hi∣therto, and that the plague and other evils have no more raged amongst us; yea and upon those meanes, which God hath sanctified for the remo∣vall of his judgements. It is high time then to speake, lest silence should be interpreted a confes∣sion of guilt, and inability to wipe off such despe∣rate and malicious slanders. And herein, I have for my warrant, the authority of the same Father, who having, upon the grounds before mentio∣ned, long held his peace, and with patience over∣come the rage of his adversaries, at length hee thus breaks forth: Seeing thou [Demetrianus] saist, many complaine, that it is to be imputed to us [Christians] that warres so often rise, that plague and famine doe rage, and that wee have such long

droughts: We must no longer be silent, lest now it bee not modesty, but diffidence that we hold our peace; and while we scorne to refute your criminations, we should seeme to acknowledge the crime. Upon these considerations, and in imitation of that holy Fa∣ther and Martyr, I have set upon this worke, (in a calme and compendious way) to endeavour the stopping of the mouth of detraction, and to shew the groundlesnesse and vanity of those suspicious jealousies, and clamors which of late have beene raysed in many parts of this Kingdome; and which M^r. B. (having first vented in the Pulpit) did after send abroad (gathered into one bundle) in his book intituled, An Apology of an Appeale, &c. And though I know it to be most true, that among the ruder sort and common people, the lowdest cry takes the most eares, and that audaci∣ous errours and bold calumnies finde more free entertainment and welcome, with light and weak judgments, than peaceable and modest truth: And that there seeme so great an indisposition and dis∣affection in the minds and hearts of some in these dayes, either to the present Authority, or to the things by it either commended or enjoyned, that important truths and wholesome orders, becom∣ming once countenanced or pressed by authority, in stead of credit and obedience receive nothing but clamor and detraction: and that such, as, ac∣cording, but as duty bindeth them, doe under∣take to plead in their just cause, or speake in their defence, shall, from many, in stead of thankes, gaine nothing but odious and opprobrious names

and contumelies. Yet withall I know and am per∣swaded, that the iniquity of the times is not such, but that truth and a good cause may yet finde e∣quall judges, who following the precept of our blessed Saviour, Iudge not according to appearance, but judge righteous judgment; not taking their in∣formation of a cause, from the cry of the crowde, or rumor of the people (which for the most part conveighs not the truth of the cause, but the affe∣ctions of the reporters) but from right and solid grounds, weighing things in the ballance, not of profit or particular interest, but of sound reason; and abstracting the cause from the parties, and from malevolent aspersions (wherewith truth many times is obscured and defaced) doe imbrace truth in the love of it. And others there are (no doubt) who, though led away, for the present, with the example of the multiutde, and ensnared by the o∣pinion they have unwarily drunk in, of the worth of the broachers of error, yet will notwithstan∣ding be patient of better information, and upon due consideration be ready to expresse their love to truth and peace. To these sorts of men princi∣pally I addresse my selfe in this discourse, whom I shall desire not to expect that verbosity, much lesse that virulency & opprobrious language which M^r. B. useth; I leave that contention and victory to base mindes, and shall study rather what is fit for me to speake, than what he and such as he de∣serve to heare.

Neither doe I reckon upon their censure who judge of bookes not by the weight, but by the

words. For (as S. Austine saith well) what is more talkative than vanity? which yet cannot therefore doe that which truth can, because it can cry lowder. And I would to God that M^r. B. and if there bee any other of his minde and temper, would (as the same Father addes in that place) consider all things diligently, and if haply, judging without partiality, they shall perceive the things, (against which they have rayled such bitter invectives) by their impu∣dent pratings, and Satyre-like or mimical lightnesse, to be such as may rather be exagitated, than confu∣ted, they would represse their scandalous trifles, and choose rather to be rectified by the judicious, than to be applauded by the unskilfull. As for those, who are the abettors and applauders of those contume∣lies and criminations cast upon the government and governors of the Church and State, and so fautors and propagators of the suspitions and discontents received against them, whether they bee in the same gall of bitternesse, and bond of iniquity, or only seduced by their leaders: I shall only desire one boone from them; namely, that they would cease to have mens persons in admiration, for profit sake, or any other by-respect, and endure with pati∣ence the examination of their complaints by the word of God, and sound reason, the only infallible rules of sound judgement. That they would not (as they are wont) think those whom their popu∣lar breath hath swollen great, to be the only ora∣cles of truth, and patrons of religion and godlinesse; and in comparison of them, contemne and vilifie all others (even those of highest eminency and

authority in the Church and State) and reject whatsoever, though never so reasonable shall proceed from them, as if their doctrine were dead∣ly, and their persons Anathema Maranatha. This request if they shall grant me, I doubt not but the unnaturall heat of their distemper will in some measure be abated, and they brought to enter∣taine a more reverent and dutifull esteeme of their superiours, and begin to study to maintaine the peace of the Church, which the proposterous zeale of boisterous spirits hath of late so much disturbed.

CHAP. II.

A short Relation, or Description, of M^r. H. Burton his course and manner of life. Of the occasion of his discontent, his dismission from the Court. The ground of his dislike and hatred against the Bishops, and betaking himselfe to the Peo∣ple. The course hee hath since taken, in his Bookes and Sermons, to make himselfe plausi∣ble, and the Bishops envied. Of the Booke called A divine Tragedie, &c.

VVHERE the waight and power of reason enforceth a Discourse, it makes its owne way to credit, and challengeth beleefe without respect to the Au∣thor: but when matters of fact are barely rela∣ted,

or opinions or conjectures broached, they must bring their credence from the Authors worth, whose wisedome and sinceritie must usher them to beleefe with wise men: For in this case it is with words, as with weapons, which receive their force from the hand that useth them; and so these pierce according to the waight of the speakers authoritie. Now, the worke, whose sur∣vey I have undertaken, being (for the most part) of this kinde, it will be very requisite that the Au∣thor of it be taken into our consideration. To which end I shall make a briefe relation of some part of his story, with this onely intention, that the impartiall Reader may be able to know at what rate to value his authoritie, and what credit his bare word may justly merit.

The Author then M^r. H. Burton, had his bree∣ding at first, for some short time, in S^t. Iohns Col∣ledge in Cambridge, where hee was never obser∣ved for any excellency, but that hee could play well on an Instrument: and after his removall from thence (having for a while been a Schoole∣master in a Noble-mans house) hee found the fa∣vour to be admitted to a meane place in the Clo∣set of His Majestie that now is, then Prince of Wales: Which sometime he was wont to exe∣cute in his hose and dublet, with a perfuming pot in one hand, and a fire-shovell in another; and as I have heard, received for his pains 5^li. per annū. & a livery. But the Prince being gone into Spaine, and M^r. Burton before this time being got into Holy orders: among others of his Highness Houshold

that were designed to goe thither, this man was one: But whether his indiscretion (which he hath since abundantly manifested) did then minister grounds of suspition, or what ever the cause were, certaine it is, that hee was put out of the List for that voyage, & that when his goods were a-ship∣board, which he was fain to take home again, and to stay behinde. Now all this while, and for some space after, he was not any whit popular, (I meane, gratious with the People) no not in his owne Pa∣rish, witnesse his seldome preaching, and (when he did preach) his thinne audience: yea so ill was he relisht in those dayes, that it was usuall with ma∣ny in his parish (though I doe not commend them for it) to enquire who preached, and if it were he, they would forsake their owne Church, and wan∣der elsewhere.

Hee did not then inveigh against those which did not preach twice every Lords-day, which him∣self did not practice; neither was he noted to ex∣press any distaste of the forme of Divine service used at Court in the Royall Chappell, or to call it, long Baby lonish a service bellowed and warbled out, nor the use of Organs b Piping; the Copes, Altar, tapers, &c. which were dayly in his eye, did not then offend him, or if, haply, they did not altoge∣ther please him, yet hee was content to hold his peace, and to tolerate them. But to go on. After it pleased the King of kings to put a period to the terrestriall Kingdome of King Iames of fa∣mous memory, our gracious Soveraigne suc∣ceeding, M^r. B. would needs serve His Majesty

in the same place as before when he was Prince of Wales. And he thinking the time now come wherein hee might come even with those whom he conceived to be his adversaries and hinderers of that his intrusion into the Closet, and of his hoped voyage into Spaine (and so of his desired preferment) hee behaved himselfe in such sort, that His Majesty dismissed him the Court and his service: whence being cashier'd, and all his hopes of preferment dasht, he betakes himselfe to the people, as more patient of his criminations, and more apt to side with him, against the Re∣verend Bishops; and having, by the help of popu∣lar applause, advanced, from the hatred of some Bishops persons, to a totall dislike of their order, and of all their proceedings; hee made their actions his continuall theme, and his Sermons and writings so many satyres, and bitter inve∣ctives, accusing them of Arminianisme, Popery, and whatsoever might make them odious, and himselfe gracious with his new-masters, the People, and proceeding in this course with strange violence, (the State and Church-gover∣nours, as I conceive, bearing the more with him, in regard of his discontent for the losse of his hopes at Court) hee sent forth a booke called A Divine Tragedy lately acted, &c. wherein he hath in a strangely presumptuous and daring manner perckt up into Gods throne, and taken upon him to read the darke and dimme characters of the causes of his inscrutable judgements: and wre∣sted many late accidents that have happened, to

make them speake Gods indignation against such as have used the liberty granted by His Majesties late Declaration for sports upon the Sundayes and Holy-dayes: of which accidents, there are some which fayle in the truth of story; others, that are so common and ordinary, that it is ridiculous to reckon the for memorable examples of Gods judgments: others that though they may well be accounted such, yet have other causes of them, that may with more probability bee assigned, than that for which he brings them: yea, there is not one of them that so clearely speakes that which hee pretends, that any man (without the just imputation of impious rashness) can say that they were inflicted for that cause onely or prin∣cipally: and (which is yet more) granting that they were all true, and so remarkable as hee makes them, and that they did (in as plaine lan∣guage as is possible for them) speake Gods in∣dignation against the profanation of the Lords∣day, yet will it not follow, that God did thereby confirme the Sunday-Sabbatarian doctrine, and condemne the contrary, and express, from Hea∣ven, his disallowance of his Majesties Declarati∣on, or the lawfull making use of that liberty which is there permitted. For, without all que∣stion, whether the observation of the Lords-day stand by vertue of Gods immediate precept, in the fourth Commandement, or otherwise; or onely by Apostolicall or Ecclesiasticall constitution, the pro∣fanation of that day must needs bee a grievous sinne and powerfull attractive of Divine ven∣geance:

seeing it is acknowledged by all, that, in the prophanation of that day, both Gods precept (so farre as it is moral in the fourth Commande∣ment) is violated, and the authority which God hath commanded all Christians to obey, is con∣temned: yea and the publick worship of God, without which there can bee no true religion, neglected, vilified and overthrowne. But his chie∣fest ayme in all this was, by this means, to stirre up, against the Prelacy, the envy and hatred of the people, who are easily wrought upon by the noyse of judgements, and more taken with a bold assertion of what neither they, nor he that speakes it, are able to discerne the truth of, than by the power of solid reason, or the plaine e∣vidence of naked truth. At last he preached these sermons which wee have before us, in which hee shewed that extremity of virulency, as the like I thinke hath not beene heard to be delivered out of the Pulpit, against the persons of some Prelates and their actions, against the High Commission Court, the most reverend Father in God the L. Arch-bishop of Canterbury, yea, he hath not spared the Royall Person of his Sacred Majesty, whose piety and religious government he hath most unchristianly and undutifully (to say no worse) endeavoured to blast, by most odious in∣sinuations and calumnies. And having thus ven∣ted these things in the Pulpit, they were sent abroad (by way of an abstract or Epitome) in a libell intituled Newes from Ipswich: for any man that compares that libell with his Sermons,

shall finde, that in both the materials are the same; and if both (in their formes) were not his, it must needs bee that hee and the author of that libell had consulted together, and conferred notes; or perhaps they were set out by some zelote which gathered notes from his Sermons. And being questioned in the High Commission for the things by him delivered in these Sermons, he Appealed from them to His Sacred Majesty, and printed his Appeale and an Apology for it, and two Epistles inscribed, one to the true-hearted Nobility, and another to the reverend Iudges, to∣gether with the Sermons, and dedicated both by two severall Epistles to His Majesty.

For the man, Charity commands me to pity him, but I can see no foundation for charity to ex∣cuse him; for when I doe but read him in this, and see to what an height of desperate boldness, dis∣content, fomented by popularity, hath brought him, I can devise no better Apology, nor other way to free him from the just imputation of im∣bittered malice, and trayterous intention, than to say that discontent at once hath crackt his braine and his conscience. Nor can I give a better character of him, than that which S. Hierom long since did of Helvidius, that he is a turbulent man, and one that esteemes loquacity eloquence, and to speake evill of others the signe of a good con∣science.

How truely I have censured the man, there is nothing able so fully to demonstrate as his book, which, being true-bred, resembles him to

the life; and gives the world a more perfect pi∣cture of him, than that which is sold by the Sta∣tioners: without more adoe then to begin our view of that.

CHAP. III.

Of this booke of his; The parts of it. Of the title of his Sermons. The dedication of it to his Majesty, and some passages in it.

THe booke divides it selfe into two maine parts; the first containes his Appeale, and its Apology; the other he entitles For God and the King, or The summe of two ser∣mons, &c. I shall crave leave to passe by the first part, and (using a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to looke up∣on the last first. To begin with the Sermons, and then come to the Appeale and its Apology; and indeed, that in reason ought to have this privi∣ledge, in as much as it was the elder birth, the o∣ther being yonger and made to serve it: had these Sermons not beene, there had beene no cause of Appeale, or of Apology. Now this part carrieth with it an awefull title, which may usher it into the world with authority, and command respect from every loyall and religious subject. It is [for God and the King] who dares oppose himselfe? Who (saith holy Iob) hath resisted God, and pro∣spered?

and they that resist the King, resist the or∣dinance of God, and receive to themselves damna∣tion. If it be so, it behooves us to consider well before wee adventure to gaine-say ought in it, lest we bee justly (as Naboth was once unjustly) judged to blaspheme God and the King. But I re∣member I have read of Iulian the Apostate, who writing a booke against the Christians, to allure them to read it, and that so it might prevaile the better for their seduction, inscribed it [Ad Chri∣stianos] To Christians. And surely, M^r. Burton had learned some such policy of somebody, which makes him prefixe so glorious a title, which may at once (like the Sunne) dazle and allure the beholders, when indeed there is no∣thing in it that answers the title. But however, they are two Sermons, or (as he termes them) the summe of two Sermons. If this be true, surely the Sermons were of a large size, and transgrest the bounds of an houre▪glasse. But he after expounds himselfe what hee meanes: and with him the summe of two sermons is, two sermons and more: he might have termed them two Sermons with additionals: but that word did not please, because so much used in the High Commission. But let that pass; and take his good meaning: They are two Sermons more or less, such as they are; had he termed them prophesies, I should have ta∣ken them in that sense, when Saul is said to pro∣phesie: which the Chaldee termes [Insaniebat Saul] Saul was mad; but that they should be ser∣mons its more strange. Yet not very strange nei∣ther,

among those of his straine; of whom there was Peters, one who being in London, preacht as if he were not very well in his wits, and remoo∣ving into the Low-Countries, hee became stark mad, and after some while (being somewhat a∣mended) enquirie being made of one that knew him how he did: answer was made, that, God be praised, he now began to preach againe, but he was mad still. So then, they may be sermons, and prea∣ched too, on the fifth of November last, in Saint Matthewes Friday-Street: and they were preached (as the title tels us) by H. B. Minister of Gods word there and then. Sure, that is not so; he was no Mini∣ster of Gods Word there and then, further than to make Gods word usher to his fancies & frenzies: he might better have said: Out of Gods word Minister to Hen. B. there and then. The text indeed is the word of God, but thè scrmons not so, they were M^r. Burtons owne, neither framed according to the rule of Gods word, nor founded upon that part of it, which he singled out for his text. Well; but hee would have you beleeve it to bee Gods word; and that you may guesse of what subject he treated, he hath inscribed a place parallel to his text upon his title page, 1 Pet. 2. 17. Feare God, Honour the King: which, if it bee not mis∣placed, wee must looke for nothing but religion and loyalty. Then you have his commission out of 2 Tim. 4. 1, 2, 3. to shew that what hee did was not without good warrant, and to brand the times of perverseness, as not enduring sound doctrine: that is, such as his owne, which you must be∣leeve

Saint Paul prophesied of. But hee had dealt more fairely with his readers, if in stead of that he had fronted his Sermons only with that of St. Peter, and applyed it to himselfe, 2. Pet. 2. 10.—Presumptuous, selfe-willed, not afraid to speake evill of dignities. And for St. Bernards sayings, to have taken that of the Satyrist.

—Nunquamne reponam, Vexatus toties? Or, Aude aliquid brevibus Gyaris & carcere dignam, Si vis esse aliquis.

But it seemes, M^r. Burton was farre otherwise conceited of them; for he is not affraid to present them to the Kings most excellent Ma^tie, and to avow (in the beginning of his Dedication) that they were; What the title in the front professeth, for God and the King, and preached to teach his people obedience to both. That he was by divine providence directed to that text, Prov. 24. 21, 22. That the doctrines of it were necessary for the times, seasona∣ble for the day on which they were preached, and so, like apples of gold in pictures of silver. For my part, I shall easily grant him that the text is for God and the King, and serves to teach men obedience to both; but how the Sermons were suited to the text, let wise men judge. I shall also grant, that the text was necessary for the times, and seasona∣ble enough for the day too; but as by him perver∣ted, made an incentive to animate ill-affected hearts to Apostacy and defection from the due o∣bedience both of God and the King. So that hee

might rather have likened them to the Apples of Sodome, which are beautifull in shew, but containe nothing but sulphureous dust and rottennesse. And how he saith he was directed to it by divine providence, I know not; one thing I know, that the providence of God is as well in permitting evill, as in effecting of good, and so Gods providence might well be said to suffer him to fall upon, or to point him out that text to abuse and wrest, that thereby he might fill up the measure of his iniqui∣ty, and fall into the hands of justice. But I rather think, under the name of Divine providence hee aymes at an extraordinary calling or motion from the spirit of God, which such as he use to pretend, for countenance to their exorbitancies; or as in his Epistle to the true-hearted Nobility, that Christ hath called him. If he meane thus for what he de∣livered upon the text, I pitty his seduced fancy: for no honest or wise-hearted Christian can be∣leeve, that those bitter raylings, slanders, lyes, surmises, and seditious instigations, &c. which (for the most part) are the matter of his Sermons, can proceed from the motion of any other spirit, than that which now worketh in the hearts of the Children of disobedience. However, (if you will beleeve him) they had the generall good acceptation with the people, whose hearts were much affected by them: he should have said, their itching eares were well ta∣ken with hearing of those that are in authority boldly taxed, and their faults (as they conceive them) ripped up, which all, that know their hu∣mour, know to bee a most delightfull subject to

treat upon. And no question, this was a strong motive to him for the publishing of them in print; and more prevalent than that of his superiours re∣quiring a Copie of them. If superiours command him to bring in a Copy, he conceives he is not bound to doe it, nor they to require it, by the law either of God or man: but the peoples acceptation and liking, is a sufficient motive to print them. It seemes his ayme in his Sermons was the same which the Po∣et had in making his comedyes, To please the peo∣ple; and that they were only calculated for the Meridian of their liking, whom if they pleased, no matter what others, though never so high in place or authority, thought of them.

I here passe by the story which he tels His most excellent Ma^tie, which we have more at large else∣where, as likewise his reasons of his presenting his Majestie with them, and his refreshing his me∣mory with his solemne and sacred protestati∣ons, reserving them to a fitter place. Neither is it my intent, either here or in his Sermons, to fol∣low him step by step, or to scan every particular. Yet one passage I cannot let slip, as seeming to containe a speciall straine of modesty, more than I finde in the whole worke beside. For, desiring his Majesty to acquit his honor in executing ju∣stice upon the delinquents; He addes this modest peece, I doe not charge any one particular person; That honour is reserved to your Majesty. In which speech, I must wonder at his modesty or at his meaning. If he meane, he doth not charge any particular in his Epistle, then my wonder at his looking

modesty is ended, and I judge him wise in not fore∣stalling his Majesty, and so preventing his look∣ing further. But if he meane, that he hath not at al charged any one particular person (as the words, if they carry any sense with them, seeme to im∣port) then I know not what to wonder at most, his impudency, or folly, in abusing so sacred a Majesty with so palpable an untruth: For it is most apparent that in his Sermons he hath char∣ged many particular persons, and that in a most o∣dious manner, without reserving that honour (as he pretends) to His Majesty. For the rest of this Epistle, which is most spent in imploring His Ma∣jesties protection, I willingly passe it over, leaving him & his cause (as duty requires) to his Majesties princely wisdome and justice. Only for a close to it, I note that he seemes here more resolute, than in his Epistle before his Appeale: for there he shewes his feare of being apprehended and brought into the High Commission, which he calls the lions den: which Tertullian makes an argument of a malefactor, who are glad to keep close and avoid appearance. But Christians (as the same Author notes) were never ashamed, never repented, but that they were not brought to profession sooner. So that his resolution here for prison or not prison, is the better temper, and more like the ancient martyrs, were but his cause like theirs, which (as St. Austine long since observed) and not the suffering, is that which makes true Martyrs: otherwise, there is no∣thing more wicked or more perverse, than for men not to know how to be ashamed of their punishment, but

to seek praise in their just sufferings; which (to use the words of the Father) argues a strange blindnesse, and a damnable animosity. But this was but a flourish, to shew his confidence in the goodnesse of his cause; for, had he beene thus christianly-resolute, he would not have refused to have beene exami∣ned in the Starre-chamber, and so forced that Honorable Court, after long patience, to take the things informed against him pro confesso, and so proceed to sentence upon him.

CHAP. IIII.

Of the Sermons. The Authors intention in the examination of them. A generall view of their materialls. Their dissonancy from the Text, in every part of it. Their principall argument, Supposed Innovations. The Authors pitching upon them as containing the summe of all.

I Come now to the Sermons themselves. The text is, Pro. 24. 21, 22. My son feare thou the Lord and the King, and medle not with them that are given to change. For their calamitie shall rise suddenly; and who knoweth the ruine of them both?

Here I intend not to play the Critick, to carpe or catch at every trifle, or to censure every sole∣cisme or word misplaced, but to passe by such slips as are common incidences to humanity. And therefore I will not scan the difference betweene an exhortation and an admonition; or whether

Salomon speakes here in his owne or the person of God: or (in which soever) whether he intend to distinguish him, to whom he directs his speech, from others, and to appropriate him as Gods own pe∣culiar: and so, whether the Doctrine of finall per∣severance in grace, can here find a good foundati∣on. Or how his fourth point (viz. That a man that truly feares God, is a man of a thousand, an eminent person, a goodly object or spectacle to be looked upon.) is drawn from this text, when I am sure the word [Thou] upon which he seems to ground it, & there∣fore writes it in great letters) is not at all in the O∣riginall, but onely as it is wrapt up in the Verb. Neither will I reckon up the many other imperti∣nencies and inconsequencies, which every where throughout his discourse are obvious to a judici∣ous eye; These, and the like niceties (so I ac∣count them in comparison) whether Logicall, or Theologicall, shall make no difference betweene us. Though perhaps in an accurate disquisition, or to a curious examiner they may bee judged not unworthy the discussing: and that he, who takes upon him to be the great and disdainfull censor of learning and learned men, deserves the lash for smaller failings. Neglecting these then (as be∣neath my intentions) when I at once in a generall view behold the text and the discourse upon it, and see what a strange body he hath joyned to such an head;

I cannot but thinke of that strangely-defor∣med monster, which Horace saith, if a Painter should draw, would move laughter in the be∣holders.

From which, were not the matter more serious, and of an higher consequence, I could hardly refraine; so monstrous a dispro∣portion there is betweene the one and the other. For what better text could there be pickt out of the whole Bible, to perswade Piety to God, Obe∣dience to the King, and (which is a part of our obedience to him) submission to such as are in authority under him? And what readier way can bee devised to extirpate the feare of God, and true religion, and piety out of mens hearts, than is here taken in these Sermons? For exam∣ple, to mocke at the devout gestures, and pious expressions of holy reverence in Gods service: To call that due and lowly reverence, which is done at the mention of that sweet and blessed Name by which alone▪men can bee saved, a complementall crouch to Iesus, and in a blasphe∣mous jeere, a Iesu-worship: And that honour which is tendred to God toward that place where, of all others, he manifests himselfe most graci∣ously, b Altar-worship, c Adoration of the Altar-God, d false-shewes, will worship, a kind of Court∣ship, a complement, &c: To stile the singing of praises to God e chanting, and the musicke (which is used to allay distracting and disturbing thoughts, to raise our dull affections, and to stirre them up to a devout chearefulnesse in praising of God) f piping: Yea, to deride the whole ser∣vice of God (ever allowed and approved in our Church) under the name of g long Babylonish service: And the solemne prayers of the Church

appointed and used at the Fast, h Mocking of God to the face, and the fast it selfe a mock-fast. What a dis-heartening must this needs bee to men, and what an allay to that little fervour which is in them to Gods worship, when their best perfor∣mances, both for matter and manner, shall bee thus derided and scorned? Yea, what a doore is here opened to let out all Religion and feare of God, and to let in all prophanenesse and atheisme, when they shall bee taught thus to conceive of religious duties, and the publicke service of God? And what is, if this bee not, to make men to ab∣horre the offering of God? Againe, there is scant any one thing that argues a greater want of the feare of God and true religion, than an un∣bridled tongue. If any man among you seeme to be religious, and bridleth not his tongue, that mans religion is in vaine. And yet, how hath this man given his tongue the reines (and that in pub∣licke, and in the house of God, and standing in the place of God, and entitling him the Author of such licencious wickednesse) to utter the im∣pure vomit of an exulcerated heart, in most odi∣ous and shamefull railings?

What opprobrious language, what bitter termes and titles of reproach hath he used against those whom hee conceives opposite to him in opinion, ayming principally at the R. Bishops and Fathers of the Church, whose dignity he contemnes, cal∣ling them,

Enemies and rebels to God; fogges and mists risen from the bottomlesse pit; frogges and uncleane spirits crept out of the mouth of the

Dragon; limbs of the Beast, even of Antichrist. Paralleling them with the Iewes, who killed the Lord Iesus, and their owne Prophets, &c. a Ba∣bel-builders, factors of b Antichrist, c Anti∣christian mushromes, d Lukewarme, e Miscreants, f Neuters, g causers of the plagues continuance, and other judgements, which (as it is in his E∣pitome) we must never looke to have removed, till some of them be hanged:

and indeed what not? that may either vent his owne, or move others splene against them. Neither hath he beene con∣tented to keepe himselfe in generalls, but hath shot out the poysoned shafts of his serpentine tongue against particular persons, (a thing hate∣full and intolerable in a publicke sermon) as (not to speake of those of lower ranke, of whom the meanest is farre above him in every kind of worth: The L. Bishop of Norwich (a man emi∣nent for his learning, and approved to his Sa∣cred Majesty, by his long and faithfull service) upon whom hee bestowes these titles:

An h usurper, a bringer in of forraigne power, an Innovator, Oppressor, Persecutor and troubler of the peace of the Church and Kingdome.

The L. Bishop of Chichester, that mirrour of lear∣ning, hee calls a i Tried Champion for Rome, and (joyning him with that thrice Venerable the L. Bishop of Ely, whom in contempt hee calls D^r. White) saith, k They are men well affected to Rome; when it is well knowne, they have done more reall (not railing) service to this Church against Rome, then ever Mr. Burton or any or

all his faction ever did or could: but I am be∣neath their worth thus to compare them.

But if ever hee shewed himselfe his crafts∣master in the art of reviling, lying, and slande∣ring, it is against the most reverend Father in God, the Lord Archbishop of Cant. his Grace. Against whom he hath, with an impudent fore∣head, framed such odious lyes, endeavouring to load him with so many false and foule aspersi∣ons, and using so insolently base and reproach∣full termes against his person, his chaire and dignity; that he may seeme (to use a phrase of his owne) to have strained the veines of his conscience, no less than of his braines, in the venting and in∣venting of them; and, perhaps hee thought he could not sufficiently raile upon an Archbishop, unless hee proved himselfe an arch-railor, and peereless in his faculty. The particulars (at least, the chiefe of them) I shall hereafter meete and answer, and therefore I forbeare here to relate them. Yet further. It was wisely, and truly ob∣served, by that worthy Prelate, and late glory of our Church, Bishop Andrewes, upon this same text; That, they that in the end prove to be seditious, (marke them well) they be first detractors:—Ever, as at first it did, so doth it still, begin in the gain-say∣ing, in the contradiction of Corah. So began he: This Moses and this Aaron, they take too much upon them, doe more than they may by Law: they would have somewhat taken from them. So Absolon: Here is no body to doe any justice in the land. So Ieroboam; Lord, what a heavy yoake is this on the peoples neck!

Meddle not with these detractors. So he. And in∣deed what more powerfull detractive of obe∣dience from the Soveraigne power can there bee invented; than to fill the peoples heads with conceits of the Kings neglect of religion, his oathes and protestations, to perswade them that (as if unable to rule) hee suffers his royall throne to bee overtopped by others, his Lawes trampled on, and himselfe swayed to acts against justice and religion? what greater incentive? what readier way to kindle the fire of sedition, than to cast contempt and scorne upon those in authority under him, to make them hated as con∣temners of law, oppressors, persecutors, enemies of God and all goodness? What lowder alarme to re∣bellion, than the noyse of the losse of the setled religion, and the imputation of the present ca∣lamities to those, who (under his Majesty) have the government of the Church? Lastly, whereas the text advises men not to joyne, side, or meddle with those that are given to change, and that under a great penalty, M^r. Burton (though himselfe expound it of changes in Church or State) that hee might in all points run counter to his text, under the colour of crying out against changes, becomes a projector himselfe, and a

ring-leader to others, and that with so great confidence and zeale, that he would adventure with an haltar about his neck to the great Senate of this land, with this proposition;

That the Lordly Prelacy might bee changed into such a government, as might better suit with Gods word, and Christs

sweet yoake. Thus, from a detractor he is become, not a medler with changers (that were little for so great a Captaine as hee would seeme to be) but a leader and fore-man of their company: which is

just as that reverend Prelate said; When [men by their detraction] have made the present State naught, no remedy but we must have a better for it; and so, a change needs.

What change? A good one you may be sure, from a Lordly Prelacy to Christs sweet yoke. So M^r. B. But I'le tell you his mea∣ning, in his words that understood the text bet∣ter than M^r. Burton, and was well acquainted

with such mens intentions. You shall change for a fine new Church-government: A presbytery would doe much better for you than an Hierarchy: And (perhaps) not long after a government of States, than a Monarchy. And then adds: Whom you find thus magnifying of changes, and pro∣jecting new plots for the people, be sure they are in the way to sedition—and if that bee not lookt to in time, the next newes is the blowing of a trumpet, and Shebaes proclamation, Wee have no part in David. It begins in Shimei, and ends in Sheba.

And, what ever faire colours he puts upon it, the change, he aymes at, is neither so agreeable to the word of God, nor Christs sweet yoake, as is the present Church-government, nor the Pres∣bytery (save intitle) less Lordly than the Prelacy. Nay there is no Prelate, nor all of them together, that doth or will challenge that power and do∣minion which is exercised in that discipline, to which not the people onely, but the King him∣selfe

must be subject, yea and deposed too, if hee will not submit. As by their practice at Geneva, where it had its first beginning, is most apparent. M^r. Calvin himselfe relating both of his urging the oath which M^r. Burton, and others, so much startle at, and cry out against, and his putting one of their foure Syndicks (which is the chiefe Magistracy among them) out of his place, till by his publick repentance he had given satisfaction to the Presbyterian Consistory. But this onely by the way. To our purpose. By this the Reader may judge how well M^r. Burton hath suited his text with a discourse which is fraught with mat∣ter of so farre different nature as I know not how better to resemble it, than to that deformed mon∣ster I mentioned out of the Poet, where the body and lower parts of an ugly fish was joyned to a faire and beautifull womans face. Or like some Apothecaries boxes which bearing the inscrip∣tion of a Cordiall or pretious antidote, containes nothing in it but some banefull drugge or deadly poyson. I confess I have knowne men of his straine, to start strange doctrines from texts, where a man would never have dreamed of any such matter, as if their texts were but a colour, serving onely to bring in their owne fancies. As one that preaching upon the parable of the Pro∣digall, from that where it is said, Hee joyned him∣selfe to a Citizen of that country (which hee did constrained by necessity, and to avoid starving) observed this doctrine, That it is the duty of Chri∣stians, in choosing their calling, to make choyse of

men eminent for religion and piety. Another, that in that of S. Iohn, Hee is the propitiation for our sins, and not for our sins onely, but for the sins of the whole world; found this; That Christ did not dye for all men, but onely for the elect. But yet M^r. Bur∣ton passes them all, in that having such a Text, could in all the parts of it so directly contradict it: as if he had learned of the Canonist to expound constituimus by abrogamus. But I go on. The pre∣tended ground of all these clamours, calumnia∣tions and contumelies, against the Bishops and Hierarchy, we find by him set downe, p. 111. in these words: According to our text, we are pro∣fessedly against all those usurpations and innovati∣ons, which the Prelates of latter dayes have haled in by the head and shoulders, being besides and against the law of the Land, and much more against the Law of God. And indeed the summe of all these de∣clamatory sermons, and of his libels, and E∣pistles, &c. is, briefly, this: There are divers In∣novations lately brought into the Church and State, and that with a strong hand, and strange persecution of those that yeeld not to them, by the Archbishop of Cant. and some other Bishops, of dangerous con∣sequence, as tending to the subversion of the religion and government established, and the bringing of us back againe to idolatry and union with the Church of Rome; and therefore that the Bishops ought to bee severely punished, and their orders abolished. So that, if it appeare that this is false, in every part of it; As namely that the innovations, which he raves upon, are injuriously so termed; That they

are not popish, or tending to the overthrow of the religion established, and reconciling us to Rome; That the Bishops, urging these supposed innova∣tions, have kept within the bounds of their lawfull power, and not exercised any tyrannie, nor perse∣cuted Gods people or the Kings good subjects; If I say, these severals shall be made to appeare (and this by Gods assistance, I doubt not but I shall be able to do, to the conviction of such as are not wilfully blinded) then the iniquity of his cla∣mors, the falsehood, odiousness, and impudency of his calumniations, will, without more adoe, be discovered: and it will be easie to judge who they are that have troubled Israel. And there∣fore, that I may not leade my readers through the maze of his manifold tautologies, nor tyre my selfe and them, in the wilde and pathless thicket of his impertinencies, nor take the paynes to wipe off every spot of dirt which he hath cast upon his opposites; My purpose is to examine this Grand crimination, and to speake of the se∣verall supposed innovations, and that according to that division, and in that order that wee finde them ranked by him, in that forenamed place; Where he thus writes: And these Innovations or changes wee may reduce to eight generall heads. 1. Innovation in Doctrine. 2. Innovation in Disci∣pline. 3. Innovation in the worship of God. 4. Inno∣vation in the civill government. 5. Innovation in the Altering of bookes. 6. Innovation in the meanes of knowledge. 7. Innovation in the rule of faith. 8. Innovation in the rule of Maners.

CHAP. V.

Of the supposed Innovations in Doctrine. Of King James his Order to the Vniversities for reading the Fathers: done long since: unjustly charged upon the present Bishops. By whomsoever procu∣red, upon just grounds. Not Popish, but against Popery. King James's other Order for preaching, of Election, &c. justified.

FIrst, saith he, they (the Prelats) have la∣boured to bring in a change of Doctrine, as appeareth by these instances. 1. By procuring an Order from King James of famous memory to the Vniversities, that young students should not read our Moderne learned Writers, as Calvin, Beza, and others of the reformed Churches but the Fathers and Schoolemen.

This first crimination is farre fetcht, being (if I mistake not) a thing acted above twenty yeeres agoe; so that it seemes hee meanes to take him compasse enough, the times present not affording him sufficient store; and, if hee had gone backe but twice as many more, hee might have found the reading of Calvin and Beza accounted as great an Innovation, as now he holds the debar∣ring of men from reading of them; and that by those that were as good Protestants as Mr. Burton, and as farre from Popery.

But secondly, being so long agoe done, I cannot see how hee can lay it upon the present Prelates, especially upon those whom hee most strives to make odious, none of them being Bishops at that time. But, if they must inherit the guilt and pu∣nishment of their Predecessors faults:

In the third place, how doth it appeare that it was the Bishops doing? Marry because, King Iames approved and magnified those Orthodox Au∣thors, and gave the right hand of fellowship to those reformed Churches which those Authors had plan∣ted or watered: calling that the Orthodox faith which those Churches did professe: and in particu∣lar did commend Calvin as the most judicious and sound expositor of Scripture: And therefore it were impious to imagine that King James should doe any act in prejudice of Calvin, &c.

Well; But might not that judicious King, or any man else approve the Authors in the general, and yet dislike some things in them, for which hee might thinke them not so fit for young stu∣dents in Divinity to lay them for the foundation of their studies? It is no prejudice to the best of them, nor indeed to any man, as being a com∣mon infirmity of humane nature, to say that in some things they erred: Much lesse can it wrong them to have the ancient Fathers (from whose torches, they lighted their candles) preferred as the more worthy: And it is one thing to give the right hand of fellowship to a particular Church, (which we willingly doe to all the re∣formed Churches beyond the Seas) and another

to like and approve every Tenet that any man in that Church shall hold or deliver. I suppose Mr. Burton is not so uncharitable as to deny the Lu∣therane Churches the right hand of fellowship, and to exclude them from being a true Church; and yet I beleeve hee would bee loath to agree with them in all opinions which they maintaine; especially if hee knew (for I have heard that, in place where, not many yeeres agoe, he bewrayed his ignorance, and was faine to be informed by a brother Minister then in presence) that they held all those Tenets about Predestination, Freewill, and falling from grace, which hee so much con∣demnes in those, whom hee termes Arminians. Neither can it be imagined that King Iames, when hee acknowledged Calvin (and therein did him but right) to bee a most judicious expositour of Scripture, ever intended to exempt him from er∣rour, when it is most manifest that hee did utter∣ly condemne many opinions of his; and that though he had been bred and brought up among those who received their doctrine and discipline from Calvin, yet (as himselfe professed in the Conference at Hampton-Court) from the time that he was tenne yeeres old, hee ever disliked their opinions, and that, though he lived among them, he was not of them: And therefore might, without crossing his owne judgement, enjoyne young students rather to looke into the Fathers, and ac∣quaint themselves with the judgement of the Ancient Church, than to take up opinions upon trust of those moderne Authors, who though (as

he after addes) they were not without their Naevi or spots, yet no man (without betraying insuffe∣rable pride and ignorance) will account their workes a dunghill, or heape of mud, where hap∣ly with much raking and prying a man may chance to light upon a Pearle, so as they that reade them must Margaritas è caeno legere, gather pearles out of the mud, as Mr. Burton is pleased to speake. I am sure other men (as sound and ju∣dicious as himselfe every whit) have held it a point of wisedome, to draw water as neere as they can from the well-head, rather than from lakes and cisternes. And the truth is, that King Iames of famous memory (whether by the pro∣curement of the Bishops or not, it matters not, for neither the Author, nor the procurers need blush for it) having taken some just distaste at some novell points delivered by some young Di∣vines, which trenched upon his Regall power and dignity, and knowing from what pits that water was drawne, and that those moderne Au∣thors mentioned, were ill affected to Monarchicall Government, and injurious to the just right of Kings, going hand in hand with the Iesuites in the principles of popularity: Did in his Princely wisedome, for the preventing of so great a dan∣ger as might ensue, if such principles were drunk in at the first, by young and injudicious Novices, give charge to the Heads of the University of Cambridge (I am sure, and whether of Oxford too, I know not) that they should take order that young students should bee well seasoned at

the beginning, and well grounded in the princi∣ples of Our owne Catechisme, and the Articles and Doctrine of our Church, and that they should not ground their studies upon those men, where they might with their first milke in Divinity sucke in such unsound opinions and dangerous to the State: But rather, that they would search into Antiqui∣ty, and study the writings of the Fathers, whose consentient Doctrine is (without doubt) the best and soundest Divinity. And if Mr. Burton had taken this course in his studies, hee had learned better obedience to his Superiours, and beene lesse troublesome to himselfe and others. This then is but a fetch, and brought in onely to increase the heape of odium upon the Bishops, with those who judge of things not by weight or worth, but by noise and number: For there is no colour for that which he suggests, that it should be done, the more easily to make way for the accomplishing of their [the Prelats] plot, so long a hammering for the reinducing of Popery; seeing neither that which was done, nor the end for which it was done, have the least affinity with Popery, but was intended for the opposing and preventing of that point of Popery or Jesuitisme, which ani∣mates and armes the people against their Princes.

But further: To this purpose (saith he) they pro∣cure another order in King James his name, for the inhibiting of young Ministers to preach of the Do∣ctrines of Election and Predestination, and that none but Bishops and Deanes shall handle those points. And is it not great reason that those high points

should bee handled with great wisedome and so∣briety? And who are then fitter so to handle them, than the Bishops and Deanes? who (how contemptible soever Mr. Burton esteemes of them) are presumed, in reason, and in the judge∣ment of the King, from whom they receive their dignities, to bee the most discreet and judicious Divines.

Hitherto wee have no Innovation in Doctrine, and much lesse, any Popery. For the Doctrine may bee, and is still the same that it ever was, from what Authors soever it is fetched, and by what persons soever it be delivered. So that Mr. Burton is beside the matter, and hath not yet come home to the point by him proposed; which was: Innovations in Doctrine.

CHAP. VI.

Of his Majesties Declaration prefixed to the Ar∣ticles of Religion. M^r. Burtons cunning trick to colour his rayling against his Majesties acti∣ons, and the danger that may come of it. All truths not necessary to be knowne or taught. The Doctrine of predestination in M^r. Burtons sense best unknowne. The Gospell not over∣throwne, but furthered by the want of it. An uncomfortable Doctrine.

BUt leaving King Iames, hee comes to our gracious Soveraigne that now is, and saith, After that there is set forth a Declaration before the Articles of Religion in King Charles his name. And why in King Charles his name, and not by him? The title calls it His Majesties Declara∣tion, and the whole tenor of it runs in His Maje∣sties style. How then shall we know it was not his? This is but a cunning quirk to teach the peo∣ple to decline obedience to His Majesties com∣mands. If they can be perswaded that His Maje∣sties Declarations and Proclamations which are sent out, (if they concerne things that crosse their fancies) be none of his acts; Then to what passe things in short time will grow, it is easie for any man that is but halfe witted to conjecture. If men may, at their liberty, Father the Kings acts upon

the Prelates, or any other whom they favour not, and then rayle at them at their pleasure, and reject them as none of his; His Majesty will ere long be faine to stand to his subjects courtesie for obedi∣ence to his royall commands. Or if men may say of such things as come out in the Kings name, that they tend to the publick dishonour of God and his word, to the violation and annihilation of his com∣mandements, the alteration of the Doctrine of the Church of England, the destruction of the peoples soules, and that they are contrary to his solemne roy∣all protestations, as M^r. B. speakes about the decla∣ration for sports, and often elsewhere; and there∣fore that they are not the Kings acts: What doth he else but perswade the people, who (for all his glosse) beleeve them (as indeed who can beleeve otherwise) to be his, That His Majesty is (I trem∣ble to speak it out) such as he makes them, whom he intitles to those acts? And then what may we expect to follow, but the practise of that doctrine which is taught in many of his Orthodoxe Au∣thors; The withstanding and opposing of their commands, and deposing of their persons. But this passage is better answered by the justice of authority, than a Scholers pen. Let us see then what it is he findes fault with in this Declaration. First he intimates, that Gods truth, that is, the sa∣ving doctrines of Election, Predestination, effectuall vocation, Assurance and perseverance, are thereby silenced and suppressed. Be it so; Is it not better that some truth for a while be suppressed, than the peace of the Church disturbed? S^t. Augustine

saith, It is prositable to keepe in some truth, for their sakes that are uncapable: and surely, we might truly say of the time when this Declaration was pub∣lished by His Majesty, that men were uncapable of these doctrines. When men begin once to strive about names, to quarrell about abstruse my∣steries, to side one against the other, and to count each other Anathema (as it was with our neigh∣bours, and began to be with us) was it not time to enjoyne silence to both parties? All truths, wee know, are not of the same rank, or of equall neces∣sity; some things there are, which must be prea∣ched in season, and out of season, but those points he mentions, come not within that number. And though the godly consideration of Predestination and our Election in Christ is ful of sweet, pleasant and un∣speakable comfort to godly persons (as our Church Article speakes) that is, if wise men in this argu∣ment, can be content to be wise unto sobriety; and thus farre truth (even in these points) is not by the Declaration suppressed, nor our Articles of Re∣ligion, to which we all subscribe, hung up upon the wall and cashier'd. And though this may in some sense be called a saving doctrine, yet not so as the ignorance of it should exclude from salvation. However taking it in the sense he intends, for those absolute and peremptory decisions, de∣sperate positions, and high speculations, and such as are opposite to the receiving of Gods pro∣mises in such wise, as they be generally set forth to us in the holy Scripture, and harping upon that will of God, which is secret, and not declared unto

us in the word of God, (which is the doctrine which he aymes at) we may count this doctrine among those things of which Prosper saith, that they profit being unknowne. And Mr. Burton is much deceived, and deceives the people, when hee saith, Thus the Ministery of the Gospell is at once overthrowne, and nothing but orations of morality must be taught the people. Indeed Mr. Bur∣tons Gospell is thus overthrowne, which consists in such daring speculations. But blessed be God, the Gospell of Christ by this meanes hath had a freer passage than it was like to have had, if things might have beene suffered to have gone on as they begun: And then is the Gospel in most vigor, when the people by it are instructed what it is that God hath commanded, and what they ought to doe, which in contempt he calls orations of morality. God doth not bring men to heaven by difficult questions; the way to eternity is plaine, and easie to be knowne: To beleeve that Iesus Christ was raised from the dead, to acknow∣ledge him to be Lord and Christ, and to live so∣berly, righteously and religiously in this present world; is the summe of saving doctrine, and Christian religion: and this is left written for our learning, in so plaine characters, that he that runs may read it. And therefore it is good counsell which the son of Syrach gives; Seeke not out the things that are above thy strength: But what is com∣manded thee, thinke thereupon with reverence. And what the Iesuit thinks of this way of silencing controversies, it is not much to be regarded; yet

it seemes Mr. B. and he jumpe in opinion here, as well as in other things. But how this should be a meanes to restore the Roman-Catholick religion, for men to be enjoyned to hold themselves to the Articles of the Church of England, and (as it is in the Declaration) that no man shall either print or preach to draw the Article aside any way, but shall submit to it in the plaine and full meaning thereof, &c. This I confess is beyond my capacity. But by this meanes there is not one Minister almost a∣mong a thousand, that dare clearely preach of these most comfortable doctrines [Of Absolute Election and Reprobation] and so soundly and roundly con∣fute the Arminian heresie; And blessed be God that there are so few that dare; and I wish that Mr. B. and those others that have dared, would have shewed more obedience to his Majesty. As for the comfortableness of that doctrine, as they teach it, let the poore tormented consciences speake, which have by it beene affrighted and driven to desperation. I heard one once (an ac∣quaintance of Mr. Burtons) making this objecti∣on, against his preaching about reprobation, that said, It was very fit that therefore it should bee taught, that men that found in themselves the marks of reprobation, should be driven to horror and despaire, and have hell fire kindled in them here in this life. A most comfortable doctrine no que∣stion.

CHAP. VII.

Of the bookes that have beene printed of late. Of Franciscus à S. Clara. Desire of peace war∣ranted by S. Paul. We and they of Rome differ not in fundamentals. What are funda∣mentals in Mr. Burtons sense. The distincti∣on, in fundamentalibus & circa fundamen∣talia justified. The Church of England not Schismaticall. How far separated and wherein, yet united with the Romish Church. Good workes necessary to salvation. Iustification by workes; By charity, in what sense no Popery. Whether the Pope be That Antichrist, dispu∣table. Of confession. Of prayer for the dead, how maintained by our Church. Praying to Saints, justly condemned by Protestants.

FOr the bookes that he saith of late times have come abroad maintaining Popery and Arminianisme; My answer is, that M^r. Bur∣ton knowes well enough how to get bookes printed in spight of authority, and therefore he cannot lay the blame there, if any such have past out without license. And for those that have beene licensed, it passeth Mr. Burtons learning (yea, though Mr. Prinne should bee of his coun∣sell) to find any thing in them, which is not con∣sonant

to the doctrine of the Church of England, conteyned in the 39. articles, and the booke of Common prayer; Nor which is contrary to this Declaration of his Majesty. Onely here, I except my Lo: of Chichester his Appeale, which was published some yeares before the making of the Declaration.

And what blemish can it bee to Authority or to the Prelates, if the booke of Franciscus a S. Clara. had beene printed 23. times, and in London too; so long as it is not, cum Privilegio? And what if he were so bold as to dedicate it to his Majesty? I have knowne others (and Mr. Burton by name) more bold in that kind, than either was fitting, or, as I beleeve, well pleasing to his Majesty.

But (they say) it was presented to the King by a Prelate. And how if his highly-esteemed author (They say) do mis-informe him, and there were no such matter? Yet granting it to be true, what hurt can be in it? Blessed be God, his Majesty is of yeares and wisdome abundantly sufficient, to be able to discerne truth from falsehood, be it never so cunningly masked or disguised. Lastly, what if a Romanist (acting his owne part like himselfe) indeavour to pinne such a sense upon our Articles, as may make them almost Romish. Who can hinder such mens tongues and pens? But doe any of our Innovators approve or ap∣plaud his wresting of our Articles to serve his owne turne? I thinke Mr. B. cannot name any of them that doth. And yet, I cannot see what harme can follow, if any shall so farre approve

him, as to like his moderate straine, his lessening the number and quality of the differences between us (which most of his owne party, like M. Burton, study to multiply and increase) and so his desire of peace and reconciliation; which if (salvâ ve∣ritate) it might once be wrought, were a most blessed and happy accomplishment. Neither is that (though M. Burton so terme it) true Christian zeale (but a distempered heat of a contentious spirit) that shall come between, and make an inter∣ruption. And if (as hee confesseth) Puritans and Calvinists be such men; no matter if they had no place either in Synode or Church of England.

As for those, who (because they know better) are not willing (as M^r Burton and others of his straine use) to call all opinions and practices Po∣pish, which are beyond their learning, and crosse the principles of their Catechismes, and are there∣fore by him, in scorne, termed peaceable and indif∣ferent men, and well affected to Rome, as Ely and Chi∣chester, and the Arch-Prelates, they, by their wis∣dome and moderation, doe more good and ac∣ceptable service to God and his Church, than ten thousand such fiery▪spirited Zelotes, who, under∣standing nothing, but that the Romish Church are not of their opinion, make it their ambition, and highest point of Religion, to condemne whatsoe∣ver is held or practiced in that Church, not be∣cause evill or erroneous, but because theirs: What warrant they can have from the God of peace for their courses, I cannot imagine: One thing I am sure of, that the Apostle S. Paul doth sufficiently

warrant the contrary, when he commands us, If it be possible, and as much as in us is, to live peacea∣bly with all men: and, according to his wont, makes good his precept by his owne practice, and that having to doe with men (Jews and Gen∣tiles) opposite not to the faith onely, but even to the very name of Christianity, which yet they of Rome (though bad enough) are not. For to the Iewes he became as a Iew, that he might gaine the Iewes. To them that were under the law, as under the law, that he might gaine them under the law, &c. Yea (as he there saith) he was made all things to all men, that he might by all meanes save some. Not that thereby he did betray the truth, or joyn with either Iew or Gentile in their errors, (from which he laboured by all means to with-draw them) but because, commiserating their condition, he did condescend to their weaknesse, and yeelded to them in what he might, that thereby hee might winne them to yeeld to him in the maine; As S. Augustine expounds the place. And thus to deale with them of the Church of Rome at this day, (not that I intend to parallel them with either) how any man can (without wrapping up the bles∣sed Apostle within the same sentence) justly con∣demne, I must confesse, I am altogether ignorant. For, whereas such are bruited abroad to comply with Papists in their errors, that is meere clamour, without ground, or shew of truth, saving that they joyne not with these hot-spurres in rayling and raging, and so exasperating them, but leave that part to them, as most delighting and exercised

in that way, and lacking compassionate affections to seek to gain and reduce those that wander, in∣to the way of truth.

Yet here we must take heed of going too far, and that we doe not, while we pitty and seeke to gain the adversary, become injurious to the truth, and lose it: as it seemes (if M. Burton may be be∣leeved) some Factionists and Factors for Rome among us (so he is pleased to style the Reverend Prelates, and those that oppose his crotchets) have done: for (he saith) it is a common cry among them, that we and they of Rome differ not in fundamentals. This is, I confesse, to goe farre; yea, and a great deale too farre, if we measure Fundamentalls by M. Burtons last, who under that name will com∣prise all matters of faith: as is evident by his quo∣tation of these words out of our 19. Art. in the margent; The Church of Rome hath erred in matters of faith. And this is usuall with others of his par∣ty (who more truly may be termed Factionists, than those whō he so calls) for I once lighted up∣on a small book, set forth by one of them, which bare this title [Fundamentall truths, and nothing but Fundamentalls] in which were contained all Catecheticall Doctrines, the high points of Prede∣stination, the ten Commandements of the Law, yea and (though some more sublimated among them will admit none) ten Commandements of the Go∣spell: But M. Burton hath beene told sufficiently, (if prejudice would let him see) that by Funda∣mentalls are meant those points of faith, which are absolutely necessary to salvation, which whoso∣ever

beleeves not, cannot be saved; and to admit that in the Church of Rome these points are yet to be found and believed among them, is no more than not absolutely to deny salvation to all that live in communion with that Church; or to yeeld them the name of Christians, and of a Church, and so to difference them from Turks and Pagans: to which, the profession of the same Creed, and their Baptisme is sufficient. And though the errors of Popery, as now it stands, are grosse and palpable; yet to make them such, as presently and absolute∣ly to cut off all that professe and beleeve them, from the Catholick Church, and hope of salvation, is an uncharitable & groundlesse rigor and strict∣nesse: neither can they who are not thus harshly uncharitable, be justly taxed; nor is it an absurd distinction (as he unreverently and absurdly ter∣med it) that a Great Prelate, who ever he was (for he names him not) used in the High Commission at the censure of D^r Bastwick, when he said, that We & the Church of Rome differ not, in Fundamētalibus, but, circa Fundamentalia: for there may be (and indeed are) many intercurrent questions concer∣ning points fundamentall disputed among us, in which we and they differ, and yet the fundamen∣talls themselves confessed by both sides. For ex∣ample, both sides doe professe their agreement and common beliefe of that grand Fundamentall of Christianity, that Iesus Christ the Son of God, and Sonne of the B. Virgin, is the Saviour of the world. and that salvation is obtained onely by vertue of his merits: Yet we doe not agree in every thing

that concerns this principle, or how, and in what manner this vertue is efficacious unto our salvati∣on. Whether it make the good works of those that beleeve in this common Saviour properly me∣ritorious, and fully worthy of everlasting life, as they will have it; or onely, as we contend, in re∣gard of Gods gracious acceptation, and by means of his promise and covenant whereby hee hath bound himselfe to reward them. So that, the di∣stinction is not absurd, but may most truely and fit∣ly be said, that wee may and doe differ about and not in fundamentalls. That which M. Burton out of the Apostle alledgeth to crosse this, is most frivolous and vaine, for he might have knowne that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in that place, is better turned [of] or [concerning] than either [in] or [about:] and so a Beza renders it: or (as b Tremellius out of the Syriack) they lost their faith: so that faith is the merchandise lost or cast away, and not any thing about it. But, granting that to erre in faith and about the faith (as they may in some sense) be all one: yet will not that follow which hee would have, but for all that, there will be ground suffici∣ent to justifie that distinction, and to lay the absur∣dity upon those that quarrell it. But this is an old theme upon which M. B. hath long wrangled, and he might now doe well to give it over, or, if he will needs be doing, let him goe lend his help to the Jesuite, (with whom he sides in opposing this distinction) to answer D^r Potters learned and judicious discourse, wherein it is fully and unan∣sweraby asserted.

But M. Burton hath another quarrell yet, but it is so weake and silly, that I would not grace it with an answer, but that haply some of his admi∣rers may think it of greater moment, because hee affirmes, that thereby is made a change of our very Church, &c. This is a great matter; but how is this made good? Thus. My L. of Ely affirmes, that the Romish adversary, fromt he rising up of some schismaticall spirits among us, uncharitably concludes, that the whole body of our Church is schis∣maticall.

But in good earnest, is M. Burton so deeply in love with his schismaticall humour, that he cannot be content himselfe alone to be a schismatick, but that he will have the maine body of our Church schismaticall? or must we needs joyn with the Ro∣mish Church in their errors, unlesse we wil confesse our selves guilty of the crime of schisme? So they would have us indeed, and M. B. (it seemes) so he may shew himself to be at enmity with them, cares not though he draw that name upon himself and the whole Church of England: whereas it hath been the care of discreet and wise men, that have dealt in the controversies betweene us and them, to wipe off that unjust and infamous asper∣sion. To whom I referre him, and others of his minde, to be better informed; and to learn, That the Church of England did reform the errors and abuses of Rome without schisme. And that though we have separated from thē in those things which they hold, not as the Church of Christ, but as the Romane and Pontifician; yet we remaine still uni∣ted

both in the bond of charity, and in those Articles of faith which that Church yet hath from Apostolicall tradition; yea, and in those acts of Gods worship which they yet practise accor∣ding to Divine prescript: that is, wee and they professe one beleefe of the same Apostolike Creed, as it is expounded by the foure first Generall Councels: Wee approve with them, the things which the Ancient Church of Christ decreed a∣gainst Pelagius: We and they worship and invo∣cate the same God, in the Name of the same Iesus Christ. And (what ever some turbulently-uncha∣ritable haply may doe) we study to reduce them from their errors, and pray for their salvation, accounting them not quite cut off, but to conti∣nue still members (though corrupt ones) of the same Catholike Church.

But the man hath not yet done, but to shew that there will come in an universall change in all our doctrine, reckons up divers particulars: as Iustification by works, maintained openly, not long agoe, at the Commencement in Cambridge: Iustifi∣cation by charity, in Mr. Shelfords Booke. The Pope not Antichrist. Pulpits and preaching bea∣ten downe by the same man in his second Treatise. The Virgin Mary Deified, in a booke intitled, The female glory, &c.

For answere to these: I say for the first, That hee hath shamefully slandered the University: [ 1] The Heads whereof are more judicious and dis∣creet, than to suffer any position which doth di∣rectly and in terminis crosse the Articles of our

Church, to bee openly disputed and maintained. That which I suppose he aimes at by his quoting of Fr. à S^ta. Clara was to this purpose: That good works are effectively necessary to salvation: which position was intended and maintained, in opposi∣tion to the enemies of good works, of whom some deny their necessity; others, allowing their presence as requisite, deny that they conduce any thing to the furtherance of salvation. Now this is not to maintaine Iustification by works, (for the works here meant were such as follow justificati∣on) but to assert the Doctrine of St. Paul, com∣manding us to Work out our salvation with feare and trembling; and of St. Peter, who tells us, That thus an entrance shall bee ministred into the e∣verlasting Kingdome of our Lord and Saviour Ie∣sus Christ.

And, I beleeve (for I have not the Booke at [ 2] hand) if Mr. Shelfords justification by charity, be well examined, it will proove to bee no other than this; at least, no other than in St. Iames sense, when he saith; Yee see how that by works a man is justified, and not by faith onely. And I would demand of any reasonable man, whether the expresse words of that Apostle may not with∣out aspersion of Popery, be even openly and pub∣likely maintained, if there be no sense obtruded upon them, which may crosse St. Pauls doctrine, which Mr. Burton can never prove that they did, whom hee chargeth with that assertion. But the the truth is, such is the humour that possesses ma∣ny men of Mr. Burtons straine, that they cannot

endure any glosse upon that place of St. Iames, but such as shall both make the Text (like them∣selves) full of non-sence, and to turne the see∣ming and verball into a reall and direct contra∣diction of St. Paul.

To the third; That the Pope is not Antichrist, I an∣swere, [ 3] that though many of the learned in our Church (especially at the beginning of the Refor∣matiō when the greatest heat was strickē between us and Rome) have affirmed the Pope to be Anti∣christ, and his whole religion Antichristian: and that some, exceeding the bounds of moderation in this point, have passed abroad, & that with the license of authority (wherein yet they are to be excused, in that they have beene so intolerably provoked by the odious criminations of the ad∣versary) yet to them that calmely and seriously consider it, it may not without good reason bee disputed as doubtfull: whether the Pope, or any of them, in his person, or the Papall Hierarchy bee that great Antichrist, which is so much spo∣ken of. And which way soever it be determined, it makes not the religion any whit the better, nor frees the practises of the Popes and Court of Rome, from being justly accounted and stiled Antichristian.

For Mr. Shelfords second Book, I have not [ 4] seene it, and therefore will say nothing, but one∣ly that, if hee seeme to set (as they thinke) too light by preaching and pulpits, hee doth (at the worst) but pay them in their owne coine, who have magnified it to the vilifying and contempt

of publick Prayer, the most sacred and excellent part of Gods worship.

Neither have I seene that other Booke, called [ 5] the Female glory, nor will I spend words, by way either of censure or defence of it, upon sight onely of those fragments which here hee presents us with, as well knowing his art, and at what rate to value his credit in quotations. Yet in all those panegyrick straines of Rhetorick (for such for the most part they seeme, rather than positiue assertions) he hath not deviated so much to the one extreme, as Mr. Burtons margi∣nall hath to the other, in scoffingly calling her, the New great Goddesse Diana. And if it bee true that hee hath not digressed in any particular from the Bishop of Chichester, as Mr. Burton makes him affirme, I dare boldly say, Mr. Bur∣ton will never bee able to finde the least point of Popery in it. For (it is well known) that Bi∣shop (whom he (as if hee had bid adieu to all ci∣vility, yea and shame too) termes a tried Cham∣pion of Rome, and so a devout votary to the Queene of heaven) hath approved himselfe such a Cham∣pion against Rome, that they that have tried his strength durst never yet come to a second en∣counter.

Beside, we have, elsewhere, other points of Popish Doctrine, which, he saith, are preached, and printed of late: As Auricular Confession, Prayer for the dead, and praying to Saints: Which, because I finde onely mentioned by him, with∣out any proofe to evidence the truth of his asser∣tion,

I might with one word reject, till hee pro∣duced the Authors, which have so Preached and Printed, and what it was that they have delive∣red touching those points. But because there are many that, by reason of their ignorance of the truth in these points, are apt to beleeve what he affirmes, and to entertaine a sinister opinion of the Churches Doctrine in them; I will briefly adde some of them in this place.

First, for Confession: It cannot bee denied, but that the Church of England, did ever allow the private confession of sinnes to the Priest, for the quieting of mens consciences burdened with sinne, and that they may receive ghostly counsell, advice and comfort, and the benefit of absolution. This is the publike Order prescribed in our Church. And it were very strange, if our Church ordaining Priests, and giving them power of ab∣solution, and prescribing the forme to bee used for the exercise of that power upon confession, should not also allow of such private confession. To advise then and urge the use and profit of private confession to the Priest, is no Popish Inno∣vation, but agreeable to the constant and resol∣ved Doctrine of this Church; and that which is requisite for the due execution of that ancient power of the Keyes, which Christ bestowed up∣on his Church: And if any shall call it, auricular, because it is done in private, and in the eare of the Priest, I know not why hee should therefore bee condemned of Popery. But if Mr. Burton by Auricular Confession, meane that Sacramentall

Confession, which the Councell of Trent hath de∣fined to bee of absolute necessity by Divine or∣dinance, and that which exacts that (many times impossible) particular enumeration of every sinne, and the speciall circumstances of every sinne. This wee justly reject, as neither requi∣red by God, nor so practised by the ancient Church. And if Mr. Burton knowes any, that hath Preached or Printed ought in defence of this new pick-lock, and tyrannicall sacramen∣tall Confession, hee may, if he please, (with the Churches good leave) terme them in that point, Popish Innovators.

For the second point: Simply to condemne all prayer for the Dead, is to runne counter to the constant practise of the ancient Church of Christ. Prayer for the dead, it cannot bee deni∣ed, it is ancient, saith the late learned Bishop of Winchester. That the ancient Church had Com∣memorations, Oblations, and prayers for the dead, the testimonies of the Fathers, Ecclesiasticall Histories, and ancient Liturgies, in which the formes of Prayers, used for that purpose, are found, doe put out of all question: and they that are acquainted with the Canons and Liturgy of our owne Church, cannot but say this Do∣ctrine hath beene ever taught and maintained a∣mong us: That is, Wee praise God for all those that are departed this life in the faith of Christ; and pray, that they may have their perfect con∣summation and blisse, both in body and soule, &c. And thus farre, Prayer for the dead is no Innova∣tion,

and much lesse Popish. For, wee maintaine no Suffrages for the reliefe of soules in the fooles-fire of Purgatory, which prayers and place wee condemne as fond things vainly in∣vented, and grounded upon no warranty of Scrip∣ture, but rather repugnant to the word of God. So our Church-article speakes: and in the same condemnation joines that other point of Mr. Burtons charge: Invocation of Saints, which Do∣ctrine taken at the best, and as the learned Pa∣pists defend it, deserves that censure; and as it is commonly practised by the vulgar sort among them, is not foolish onely, but flatly Idolatrous: And therefore justly exploded and condemned by all Protestants, and I dare boldly say, Mr. Burton cannot produce any one of those whom hee endeavours to blemish, that holds or teaches that doctrine.

CHAP. VIII.

Of the Doctrine of obedience to Superiours. How taught and maintained by the Bishops. Where∣in it must be blind; and how quick-sighted.

VVEE have two changes in Doctrine yet remaining. First, in the doctrine of obedience to Superiours. Secondly, in the doctrine of the Sabbath, or Lords Day.

By the first (hee saith) Man is so set in Gods throne, as all obedience to man must be absolute, with∣out regard to God and conscience. I verely beleeve, there is none of those he meanes, that have raised obedience so high, but that Mr. B. would bring it downe to as low a pegge: and, haply, conside∣ring how prone such as he are to debase it, it might not be thought ill policy, to exact some∣what more than of strict right it can callenge. But where? or by whom is this doctrine taught? Of that he saith nothing here, but tells us he hath spoken of it sufficiently before. And indeed, wee find more than enough, by him spoken about this point: for, speaking of the connexion of the feare of the a Lord, and of the King, and from thence (rightly) observing that these two ought not to be separated; But that God must be so honou∣red, as wee doe also in the second place honour our

Superiours: And our Superiours so honoured, as that in the first place we honour God. Hee b comes to reproove those that separate these two; the second sort of whom, he makes Those that sepa∣rate the feare of the King, from the feare of the Lord, by attributing to Kings such an unlimited power, as if he were God Almighty himselfe. So as, hereby they would seeme to ascribe that omnipotency to the King, which the Pope assumes, and his Pa∣rasites ascribe to his Holiness. And this (he saith) these parasites and paramours of the Kings Courts do, &c. All this is easily granted: The doctrine, there is no good Christian but will subscribe to, yea, and the use too, and thinke those not onely worthy of reproofe, but unworthy the name of Christians, and to bee accounted none of Gods good subjects, that shall goe about by flattery, or otherwise, to advance the power of the King to the prejudice of Gods supereminent soveraign∣tie: or which, when the commands of the one and the other come in opposition, shall not (as the Apostles) choose rather to obey God than man, and as those ancient Christian Souldiers, under Iulian the Apostate, who (as S. Augustine notes) were so subject to their temporall Lord, for their eternall Lords sake, as they still distinguished their eternall, from their temporall Lord: And though they would obey that wicked Emperor, when he sent them to fight against his enemies, yet when hee would have them to worship Idols, or to burne Incense to them, they preferred God before him, and denyed their obedience. And,

if any man shall presume to teach, that which shall be contrary to this so sure and well groun∣ded a truth, hee shall thereby make himselfe the author of a doctrine impious against God, and novell in the Church, as (by those places out of the Fathers, which Mr. B. alledgeth, and infinite more to the same purpose,) may be easily de∣monstrated. Yet it seemes (by him) some have dared so much, and that beside the Iesuits (whom he calls) the Masters of this mystery, in their blinde obedience; there are gotten too many Doctors to be their Disciples and broachers of this new do∣ctrine: and againe, Many false prophets are now abroad, being possessed with the spirit of the Beast, which so magnifieth the power of man, and his au∣thority in commanding, that ipso facto, all must yeeld obedience thereunto, without further adoe. And (in the place formerly mentioned) he makes the Bishops to be those Parasites and Court▪Paramors which ascribe such an unlimited power to the King. But, in a matter of this high nature, to accuse onely, is not sufficient: If he can prove it as sub∣stantially, as he hath boldly affirmed it; let them goe for Iesuiticall Novell Doctors; and Parasites, and spare not. Hic labor, hoc opus est. Here (as it is wont) the water sticks with him: Proofes I can finde none, but instead of proofes, I finde con∣jectures and surmises, of some ends, which the Bishops may have to induce them to hold and teach this Doctrine: Their ends (he saith) are 1. To keepe the K. from Parliament, lest they might be brought Coram. 2. By their flattery, to endeare

the K. unto them as the onely supporters of his Pre∣rogative Royall, thereby to protect themselves, ha∣ving incurred the hatred of the whole land. 3. That they may borrow this abused regall Power, to execute a lawless tyranny over the Kings good subjects. 4. Lastly, that they may trample the lawes and li∣berties of the subjects, and in fine, bring the whole State, King and all, under their girdle, as being true to their principle; That a Bishop ought not to be subject to Princes, but rule over them. These hee brings, instead of reasons, to make good this accusation: and these he knowes to be sufficient, to make thoses Judges (I meane, the people) before whom he hath brought them to be tryed, to passe sentence against them, and pronounce them guilty. Yet, God be thanked, the Bishops do not stand or fall by their sentence: And pru∣dent Judges, if they find no greater proofes, will rather judge the accuser guilty of Scandalum magnatum, than upon such weake evidence to condemne the accused. For (all this notwithstan∣ding) it appeares not (otherwise than by Mr. B^s. words) either that the Bishops have these ends, or that, for these ends, they do teach this doctrine: But it is enough. There is no Parliament (and [ 1] that they wish, hoping if some such spirits as Mr. Burtons disciples, get voyces in it, and can prevaile, they may do somewhat for their cause, and ruine the Hierarchy) and that there is none, it must needs be the Bishops doings: who (as hee perswades credulous auditors) will not bee able to purge themselves to a committee of the

Lower-house for Religion: and then, if this be granted, it cannot be thought a thing unlikely for them to broach such doctrine as this, which can∣not but be very usefull for their purpose. But M. Burton will have much adoe to prove (and words must not carry it) that the Bishops are not Parlia∣ment-proofe: and as much, that they therefore are the meanes to hinder the King from having a Par∣liament. I would to God, that men of his straine and humour, and poysoned with such principles of Popularity, as hee labours to instill into the people, had beene no greater meanes, to cause heart-burning between the King and his subjects, and so to keep them from meeting in Parliament, than the Bishops are. It is not the Bishops, but the disobedient and seditious carriage of those ill-affected persons of the house of Commons, in the last Parliament, who raised so much heat and distemper, upon causelesse jealousies: That His Majesty (to use his owne words) His Regall au∣thority and commandement were so highly contem∣ned, as his Kingly office could not beare, nor any for∣mer age parallel. This is the meanes that severed King and people, being met; and this humor still fomented by turbulent and malevolent spirits, (such as Mr. Burton) is the true and sole cause that yet hinders their re-assembling in Parlia∣ment. And, if thereupon any damage have or doe ensue, the blame must light upon those entrenchers, not upon those (whom hee falsely makes) the over-enlargers of the Royall prero∣gative.

Yet necessity may make them doe much, and [ 2] feare of danger may make them willing (by any meanes whatsoever) to make the King sure that they may have shelter; and (though, God be praised, they have not justly, no not incurred the hatred of the whole land, yet) perhaps he knowes some intended mischiefe towards them, or hopes well that his Sermons and the Ipswich Libell will worke so with some bloudy Assassines, that they may be brought (as his brother Leighton speaks) to strike that Hazael (the Bishops) in the fift rib, to strike that Basilike vein, as the onely cure for the plurisie of this State. However, it were but a poor device for their security, to flatter the King into a conceit of his boundlesse authority: which (beside that it would be a vaine attempt upon so wise and just a Prince, and such as cannot, without dero∣gation from his Majesties wisdome, and gracious disposition, be once imagined as faisible) would but increase the subjects hatred, and, in the end, cause his Majesty to forsake them, and justly to expose them to the fury of their malice. Their best security, and that which they onely rely up∣on, is, their integrity and just proceedings, wherein they assure themselves, the just God and King whom they serve, will never forsake them, or de∣ny them protection.

Neither doe they need to borrow a lawlesse and [ 3] abused Regall power, nor can it be accounted tyran∣ny, to punish those that deny obedience to his Majesties commands: which (whatsoever he un∣truely and seditiously suggests) shall be proved,

both to be his Majesties, and beseeming his Roy∣all justice and goodnesse.

As for their ayming, by this meanes, to bring [ 4] the State and King under their girdle, and to make Princes subject to the Bishops: If malice had not made him as blind as Impudent, he would have wanted a forehead to have vented: for if they meant any such thing, their way had beene to ad∣vance their owne, and not the Kings power and prerogative; which, if they make boundlesse, will be sure to hold themselves, as well as others, un∣der the yoke of subjection.

To conclude this point then: The Bishops teach no other doctrine of obedience to Superiours, than hath beene ever taught in the Church of God: They give the King that onely preroga∣tive which we see hath been given alwaies to all god∣ly Princes in holy Scriptures by God himselfe, that is, that they should rule all estates and degrees com∣mitted to their charge by God, whether they be Eccle∣siasticall or Temporall, and restraine with the civill sword the stubborn and evill doers. This is the do∣ctrine of our Church. To this they have, ex ani∣mo, subscribed; and to this they exact subscrip∣tion of all that are under their severall Jurisdicti∣ons: And this is not to give him any unlimited power; they give to God, and Caesar both, their dues; They make God the first, the King the se∣cond, and onely lesse than God, as Tertullian speaks. They make no Idol of their King, nor place his throne above, but immediately under Gods: That's all. Under God, they grant; ac∣knowledging

his power to be from God, and that hee ought to use his power for God, and not a∣gainst him; and our obedience to the King not sufficient to warrant disobedience to God: yet immediately and above all others in his Domini∣ons: So as, They beleeve and teach that his acti∣ons are not liable to the scanning, much lesse to the controule, no not of his greatest subjects. This They doe not know, They dare not practice. Nei∣ther will or dare They (no not with humble reve∣rence premised) tell the people that the King hath not, and therefore cannot give power to others, to do those things which crosse their fancies; as name∣ly, to punish those that refuse to conforme to his commands, and the orders of the Church (which he miscalls, the altering of the state of Religion, and to suppresse the faithfull Ministers of the Gospel) this They judge no humble reverence, but outragi∣ous and desperate impudency and boldnesse. Yea, and that it savours of unchristian disloyalty to in∣sinuate to the people that the King is carelesse of his reiterated solemne protestations and oathes: That he is forgetfull of the law of God, and regardles of the laws of the Land: That he useth his power (or suffers it to be used) to alter the state of Religi∣on, to oppresse and suppresse the faithfull Ministers of the Gospell, against both law and conscience. All which M^r. Burton hath done [ad nauseam usque] even to his readers surfet and loathing. Neither will his usuall scheme help him off, or excuse him, to say, he doth not, nor will not beleeve such actions (as hee is pleased so deeply and desperately to

censure) to be the Kings: when all the world knows, both that they are the Kings, and that he cannot be ignorant that they are so. But of this before. They hold and teach, that it is more agree∣able to Christian piety to be blinde, rather than thus quick-sighted in our obedience, and approve that of S. Gregory, True obedience doth not discusse the intention of superiours, nor make difference of precepts—He that hath learned perfectly to obey, knowes not how to judge. To be blind, so as not to see the imperfections and failings of Superiours, nor to be lesse ready for these to performe their commands, and to looke onely at Him whose place they hold: To be blind, so as not to search the reason, or to look at the causes, why; but to thinke it enough to know the things to be com∣manded, and by them that are in place and pow∣er. Lastly, They would have obedience to be better sighted, and not so blind as M. Burton hath shewed himselfe. They would have obedience to have eyes to see what God commands, as well as what the King, and to discerne God to be the greater of the two, and to be obeyed in the first place: but they would not have men mistake their owne dreames and fancies for Gods commands. And not this onely, but to see what is comman∣ded by their superiours, and who it is that com∣mands, and to know them to be Gods Deputies, to whom obedience is due, as unto God himselfe. And they have learned of Solomon, that where the word of a King is, there is power; and who may say unto him, what dost thou? This is no novell

Iesuiticall doctrine, but sound Divinity, and that which this Church ever taught, and the Law of the Land ever approved; if it be good Law which was long agoe delivered by Bracton, with which I will shut up this point. The King (saith hee) is under none, but onely God.—And, a little after, If he do amisse (because no writ goes out against him) there is place for supplication, that he would correct and amend his deed: which if he doe not, it is enough punishment for him, that the Lord will punish it. For no man must presume to enquire or discusse his acti∣ons, much lesse to goe against them.

CHAP. IX.

Of the Doctrine of the Sabbath and Lords-day, falsely accused of Novelty. The summe of what is held or denyed in this point by those whom M^r B. opposeth. The Churches power, and the obligation of her precepts. The maintainers of this doctrine have not strained their braines or conscience.

THe last innovation in doctrine that he men∣tions, is concerning the doctrine of the Sabbath or Lords-day: wherein, he saith, our novell Doctors have gone about to remove the in∣stitution of it from the foundation of Divine authori∣ty, and so to settle it upon the Ecclesiasticall or hu∣mane power. Thus he. But in this (as in the rest)

he betrayes most grosse and palpable ignorance and malice. 1. In that he accuseth that doctrine of novelty, which was ever (as hath beene suffici∣ently demonstrated) the doctrine of the Ancient Church, and of the Church of England, and of the reformed Churches beyond the Seas, and the principall of the learned among them, as Calvin, Beza, &c. 2. In accusing those that teach this do∣ctrine, with removing the institution of the Lords day from the foundation of divine Authority: which taken together, and as he delivers it, is most false: For They acknowledge the appoint∣ing of set times and dayes, to the publick and so∣lemn worship and service of God, to be not one∣ly divine, but morall and perpetuall: and that the common and naturall equity of the fourth Com∣mandement obligeth all man-kinde to the end of the world.

Secondly, They affirme, that the institution of the Lords day, and other set and definite dayes and times of Gods worship, is also of divine au∣thority, though not immediately, but by the Church, which received her power from the ho∣ly Ghost; and that Christian people are to ob∣serve the dayes so ordained, in obedience to the equity of the fourth Commandement, to which those dayes are subordinate, and their observati∣on to be reduced.

Thirdly, they grant, that the resting from la∣bour on the Lords day, and Christian holy dayes, in respect of the generall, is both groun∣ded upon the law of nature, and the perpetuall

equity of the fourth Commandement.

Fourthly, they grant a speciall sense of that Commandement of perpetuall obligation: So that, they have not absolutely removed the insti∣tution of the Lords day from the foundation of divine Authority: Nor is the fourth Commande∣ment wholly abolished, as he falsely and unjustly clamours. That which they deny in this do∣ctrine, and concerning the fourth Commande∣ment, may be reduced under these heads:

They deny the fourth Commandement to be [ 1] wholly morall: so doth M. Burton.

Particularly, they deny the morality and per∣petuall [ 2] obligation of that Commandement, as it concernes the seventh day from the creation, which is our Saturday. And this is the Apostles doctrine, who calls it a shadow, which M. Burton also granteth.

They deny, that the peculiar manner of the [ 3] sanctification of the Iewish or seventh-day Sabbath in the observation of a strict and totall rest and surcease from ordinary labours, can, by vertue of that commādement, be extended to the Lords day, or Christian holy dayes, but that it (toge∣ther with the day on which it was required) is ex∣pired and antiquated. And this also M. Burton must needs grant: 1. Because there is the same reason of the day and the rest required upon it; both being appointed for a memoriall of Gods rest from his worke of creation, and other typi∣call respects: 2. Because otherwise he will con∣tradict his fellowes, and those that side with him

in this argument, who generally allow some things to bee lawfully done on the Lords day, which on the Jewish Sabbath were not permitted.

They deny that the fourth Commandement [ 4] determins the set time of Gods publick worship, either to one day in the revolution of seven, or to any other seventh, save onely that which is there mentioned; and that therefore the Lords day cannot thence bee said to have its institution, as being another day than that which the Comman∣dement speaks of; which, to conceive to be there meant, is to make the Commandement to speake riddles and arrant non-sense.

They deny that there is any Commandement [ 5] given in the New Testament for the observation of the Lords day: Though (they acknowledge) suf∣ficient ground there to warrant the Churches in∣stitution and observation of that day. And this they suppose they may justly maintaine, till Mr. B. or some other of his mind, in this point, produce the place where it is written; which, if they would once do, they would easily bring off the Bishops, and others who agree with them, to make a recantation, and to subscribe to their better information.

That which they ascribe unto the Church in this argument is; 1. The institution of the Lords day, and other holy dayes, that is, the determi∣nation of the time of Gods publick worship to those dayes.

2 The prescription of the manner of the ob∣servation of these dayes, both for the duties to be

performed, and the time, manner, and other circumstances of their performance.

Concerning which, they affirme 2. things. First, That the Church hath liberty, power and authority thus to do. Secondly, that Christians are in conscience bound to observe these pre∣cepts of the Church, and that they that trans∣gress them, sin against God, whose law requires that we must obey every lawfull ordinance of the Church: And as S. Bernard speakes, The obe∣dience that is given to Superiours (he speakes of the Prelates and governors in the Church) is ex∣hibited to God, wherefore whatsoever man in Gods stead commands (if it be not for certaine such as displease God) is no otherwise at all to be received, than if God had commanded it. For what matters it whether God, by Himselfe, or by his Ministers, men or Angels, make known his pleasure to us? So hee, and much more to that purpose in that place. So that, they which maintaine the institution of the Lords day to be from the Church, doe not thereby (as they are wrongly charged) discharge men from all tye of obedience, and give them liberty to observe it, or not, at their owne pleasure: which no man will affirme, but those onely who have learned to under-value and despise the Church of God, and her rightfull Authority.

Now, these things have beene so fully proved, so plainly demonstrated already, that it is need∣less, yea impossible for me to adde any thing, and as impossile for Mr. B. or any other to gain-say,

with any reason or evidence of truth. Which be∣cause he cannot do, hee betakes him to (the for∣lorne hope of contentious spirits) railing against his opposers, and traducing the doctrine, which he knowes not how to confute. For his opposers; he saith, that (in this point) they have strained all the veines of their conscience and braines, and that they are so mad upon it, that no shame will stay them, till confusion stop their mouthes. But, God bee praised, they have not, neither need they much to straine either: Their conscience need not be strained at all, in delivering that doctrine, and acknowledging that truth which is after godli∣ness; And for their braines, it is not Mr. Burtons Pamphlets, or lawless Dialogues, that can straine them; No, nor his larger answer which he threa∣tens, in answer to my L. of Elyes Treatise; which (were it not that simple and well meaning people might haply be seduced, and made to thinke them unanswerable) were quickly answered, with that which best befits them, silence and scorne. As for that grave and learned Prelate, whom he useth with such contempt and base language; The world hath seene his humility (joyned with that masse of learning which is lodged in that vene∣rable brest) that he hath not disdained to stoope to answer this railers railing dialogue of A. and B. which hee hath done (like himselfe) with great strength and evidence of reason, and solidity of judgement; and yet (blessed be God) hath not sacrificed the least dramme of reason, which yet remaines (in so great yeares) to admiration quick

and pregnant, and will be able, if need be, to dis∣cover M^r. Burtons arrogancy, and bold-fac't ig∣norance; So that he must be faine to sacrifice the remainder of his modesty and honesty (if any be yet left him) to finde any thing to reply.

CHAP. X.

Of his Majesties Declaration for sports, &c. Mr. Burtons scandalizing the memory of K. James about it. His wicked censure of His Majesty for reviving and republishing it. His abusive jeere upon my Lords Grace of Cant. Five propositions opposed to his so many unjust criminations in this argument.

THis is all he saith of his supposed innova∣tions in doctrine: But before I part with this last point, I must annexe somewhat of his Majesties Declaration concerning lawfull sports to be used upon Sundayes; as depending here∣upon, and being the great pretended grievance in this argument.

This Declaration, and the publishing of it, ac∣cording to his Majesties Royall intent and com∣mand, hath afforded M^r. Burton plentifull oc∣casion of calumniation, and caused him to utter many shamefull and slanderous invectives, not onely against the Declaration it selfe, but against

the Royall authority commanding, and those, whom hee conceives procurers of it, or that in obedience to his Majesty have urged the publi∣shing of it, and punished any that have obstinate∣ly refused.

For first hee hath endeavoured to blase the Honour of (that great Patron of the Church) K. Iames of Blessed memory, by an odious and base insinuation of I know not what extraordina∣ry temper wherein the King should be, when this Declaration was first published: a passage so un∣worthy and execrably scandalous, that I will not so much as mention it.

Nor hath he dealt better (but farre worse) with his sacred Majesty that now is, in making his reviving and republishing of his Fathers Act, to tend to the publick dishonour of God, the annihila∣tion of the holy Commandement touching the Sab∣bath, the alteration of the doctrine of the Church of England, the violation of his solemne Royall prote∣stations: all which and more, (supposing the re∣publishing of this Declaration to be his Majesties Act, and by his Authority) hee layes to his Ma∣jesties charge. Indeed hee seemes not willing that the world should take notice of these blas∣phemies as directly sent out against his Majesty, and therefore would make men beleeve, that this Act was none of his Majesties. But then I would demand of him, how he knowes any Declaration or Proclamation to be set forth by his Majesty? and in particular, how he knows that Declaration to be his, which he puts His Majesty so often in

minde of. Sure I am, he can have no greater evi∣dence for any, than hee hath for this: His Ma∣jesties name prefixed, his Royall Test subscribed. And who is there (without danger of being found guilty of high treason) can counterfeit these? and what danger it may bee for men to question or reject these, I leave to bee judged by those that are best able and armed with Authority.

But if it were his Majesties, sure it was procu∣red by some ungracious persons, and ill-affected to Religion. And who can they bee but the Prelates? and yet hee knowes not upon which of them to lay it: but hee would have the people to know whom to guesse at: For (hee saith) it was done presently after the L. of Cant. tooke posses∣sion of his Grace-ship, and that his Grace was very zealous for the pressing of it to be read in all Chur∣ches of his province.

All which might very well bee, and yet his Grace have no hand in the procuring of it. But, though I cannot affirme it, be it so; for I beleeve his Grace holds it no dishonor to bee the meanes of procuring, or urging obedience to any Act, which so just and religious a King shall avow to be his. Yet must he needs for that bee degraded, and deprived of that honourable Title, which the King, the State, and Church have given him, and his Predecessors ever enjoyed? Must hee needs slip from his Grace presently, and become the jeere of presumptuous detraction. Malicious pride, whither wilt thou? Durst any but a wic∣ked Edomite, a Doeg thus draw out the sword

of his tongue, against the Lords High Priest? Shall not the Ephod and Tiara, inscribed Holinesse to the Lord, bee a sanctuary from the violence of reprochfull taunts? If pride and malice had not quite bereft this man of reason, or modesty, and made his tongue cast his bridle: He, though hee never knew how to speake, would have here learned to hold his peace: And, of all others, have spared him, to whose obedience he is bound, by his spirituall sonne-ship, (if I may reckon those for sonnes, who thus spit at their Fathers) by the sacred tie of holy Orders, and by all those names that may command reverence and esteem. I speake this of the dignity of his place. To which, if wee joine the worth and eminency of his person, so in all things suitable to so great a height of Authority and dignity; so in all things becomming his Gracious Title: I cannot but wonder what spirit possest this man, thus to rob him of his deserved honour, yea to use him with such contempt and scorne, as hee hath done throughout these Sermons (and the rest of his books.) But what doe I goe about to vindicate His Honour, or to speake in his praise, who is a∣bove the reach of my praises, as well as of his revilings? It shall suffice me, that so judicious and religious a Majesty hath past his Royall sen∣tence upon his merits, and judged him most wor∣thy to sit in the highest Chaire of this Church. To proceed then; The Declaration it selfe hee hath used in the same manner, that hee hath done the Authors of it; stiling it by all the names hee

could devise to make it odious, and to harden o∣thers in their obstinacy against it. For answere whereunto, I shall briefly oppose these five fol∣lowing Propositions, to his so many unjust cri∣minations.

First, The Declaration is no in-let to profane∣nesse, or irreligion, or hindrance of the due sancti∣fication of the Lords day.

2. That the sports permitted by it to be used, are lawfull, and such as are not prohibited, either by Gods law, or the law of the Land.

3. That it is no meanes of breaking the fifth Commandement, nor doth allow any contempt of Parents, or Masters authority over their chil∣dren, and servants.

4. That the reading of it by Ministers in their severall Congregations, was injoyned and inten∣ded by his Majesty, and that it is a thing that may lawfully be done by them.

5. That such as refuse to publish it accor∣dingly, are justly punished, and their punish∣ment no cruelty, or unjust persecution.

CHAP. XI.

Of the 1. Proposition. The Declaration no inlet to profanenesse. His Majesties respect to Piety in it. Recreations onely permitted, not imposed. Of the 2. Proposition. The sports allowed are lawfull, on those dayes, and in themselves not against the Law of the Land. Mr. Burtons seeming respect of the Fathers. Of Revelling. Of mixt dancing: how unlawfull, and how condemned by the Ancients, and by the Impe∣riall Edicts. Of Calvins judgment in this point. Of the 3. Proposition. The Book no meanes of violation of the 5. Commandement.

FOr the first, It is most evident to any im∣partiall Reader, that shall peruse the Decla∣ration, that his Majesty intending onely to take away that scandall, which some rigid Sab∣batarians had brought upon our Religion to the hindering of the conversion of Popish Recu∣sants, and to allow (especially to the meaner sort) such honest recreations, as might serve for their refreshment, and better enabling them to goe through with their hard labours on other dayes. His Majesty (I say) in this his charitable intention, did not forget his wonted respect to Piety, and the service of God, or due sanctificati∣on of the Lords day.

For first, Hee doth straitly charge and com∣mand every person, first to resort to his owne Parish Church.

Secondly, Hee doth expressely provide, that none shall have the benefit of the liberty gran∣ted, that will not first come to the Church, and serve God; thereby excluding all Recusants, and idly profane persons, who absent themselves from Gods house and service.

Thirdly, He doth enjoine, that they to whom it belongeth in office, shall present and sharply pu∣nish all such, as in abuse of this his liberty, will use the exercises allowed before the ends of all Divine-services for that day. Which things rightly cónsidered, if they be as well put in exe∣cution, as they were piously intended by his Ma∣jesty, are so farre from hindering, that they are a great furtherance of the due service of God upon that day; in as much as thereby, many that otherwise would not, may bee allured and com∣pelled to present themselves in the Church at the publicke worship of God.

Yea, by this meanes the publike worship and service of God shall have its due honour, and be preferred before, even our otherwise honest and lawfull recreations; so as till that be ended, these cannot be used; nor by any that have not first in that tendred their duty to God; and if any shall presume to doe otherwise, those in Authority have power to punish them, and barre them from the benefit of their liberty, which (for ought I know) no Law, or Canon before, did ever en∣able them to doe.

It is manifest, in that his Majesty doth onely permit, and not impose the use of recreations up∣on any, which notwithstanding, devout Christi∣ans who are piously affected and able, may upon the Lords day sequester themselves from secu∣lar businesse, and ordinary pleasures, to the end they may the more freely attend the service of God, and apply their mindes to spirituall and heavenly meditations: which must needs bee a thing very commendable and acceptable to God; and farre from his Majesties intention to disallow, or to prohibit any, from incouraging men in such courses: onely hee would not have this imposed as necessary for all, which no Di∣vine or Evangelicall precept hath done, nor is possible by all to be observed: all men not being morally able to apply themselves for the space of the whole day, to spirituall and religious ex∣ercises, and to divine Meditations onely.

If then, by the Declaration, the publike ser∣vice of God be duely provided for, no recrea∣tions permitted to the hinderance thereof, no nor the pious affections of well disposed Christi∣ans, for the applying of themselves on that day to private duties of devotion, and piety any way prohibited: Then it cannot justly be accounted any in-let to profanenesse, or irreligion, or hinde∣rance of the due sanctification of the Lords day, which was my first Proposition.

For the second Proposition. Things may bee said to bee unlawfull, either in themselves, or in regard of some circumstance of time, place, or

manner, in which they may be used. The great exception which is by most men taken against the sports and recreations allowed in the Declara∣tion, is not so much in regard of the things them∣selves, as in regard of the day, on which they are permitted, when (though in themselves law∣full, as honest labours are) they judge them un∣seasonable and sinfull. But this hath beene alrea∣dy sufficiently cleared by the learned Bishop of Ely, and others, who have proved, that neither the Jewes under the Law, were prohibited all recreations on their Sabbath, nor (if that were not granted) could such prohibition of them, con∣clude against Christians, using of them upon the Lords day. Provided that the proper worke of the day, the publick service of God be first en∣ded, and not thereby any way letted or impea∣ched.

But secondly, there are some that will have the Recreations by the Declaration permitted, to be in themselves unlawfull; and if so, then must they be against the law of God, or the law of the land. M. Burton will have them against both. 1. Against the law of the land: for which he cites the Act of Parliament in the 1. of King Charles. But in that Act none of the exercises or pastimes allowed by the Declaration are mentioned, but onely, in generall termes, it prohibits all such as are unlawfull, which the Declaration also doth; and that, not onely such as are simply unlawfull, but all others forbidden by the law of the Land, as unlawfull, either on Sundayes, as Interludes, and

Beare and Bull-baitings: or for some persons, as bowling; an exercise by law prohibited the mea∣ner sort. And it were very hard to imagine, that his Majesty should confirm any Act of Parliament, which should crosse the Declaration set forth by his Royall Father not seven years before, at least without expresse mentioning of it, and rendring some reason moving him so to doe.

But secondly, they are neverthelesse unlawfull, and, as supposed to be such, M^r Burton will have them comprised in that Act under those generall words, All other unlawfull pastimes; which (saith he) are those? By name, all dancing, leaping, re∣velling, and such like; in termes condemned by Im∣periall edicts, Decrees of Councells, writings of an∣cient Fathers, of all learned Divines both Prote∣stants and Papists in all ages. And King James of famous memory in his Basilicon Doron, whose words he there cites. He that should reade this passage in M. Burton alone, and not know the man, would thinke him a man that did much esteeme the writings of the Ancient Fathers, the Decrees of Councels, and consentient testimony of Divines. But the truth is, it hath beene an usu∣all custome with men of his straine and humour, if they can but light upon any thing in the Fa∣thers, or ancient Councels, that sounds to their liking; they catch hold of it presently, and make a great shew and flourish with it, and both say∣ings and Authors shal have their due commenda∣tions: But if any or all of them be brought to impugne their crotchets, they set light by their

authority, and care not a rush for them: Bring them then the Scriptures, or nothing. I will not serve him in the same kinde, but (giving Anti∣quity its due honour) for answer to that which he alledgeth, I say first, That sure the man is much mistaken, and in his heat forgat himselfe, in put∣ting leaping into the number of those pastimes, which he saith, are so condemned: For, I beleeve, he is the first man that ever so accounted it: and I am verily perswaded, that in his sad and sober thoughts (if ever he come to himselfe so farre, as to have any) he will exclude from so hard a cen∣sure, both it, and archery, and vaulting, and such like, though mentioned in the Declaration.

2 For Revelling, taking it in the usuall sense for drunken and disorderly meetings, &c. wee must subscribe to the Fathers and Councels, and not to them onely, but to the sacred Scripture, where they are plainly condemned as workes of the flesh. And say withall, that it was one end that his Majesty aimed at in this Declaration, to hinder such Revellings, which he condemnes un∣der the name of filthy tiplings and drunkennesse. But if Mr. Burton intend by it, all those other sports mentioned in the Declaration, as Wakes, and Whitson-ales, &c. I say then, that hee is much wide in his conceit of them, they are no such things: especially in his Majesties intention, who hath therefore given expresse charge for the preventing and punishing of all disorders in them.

Thirdly, That then which remaines under the

sentence of condemnation, is onely Dancing, and, as I suppose, mixed dancing (as they use to call it) of men and women together; for single dancing is not by the strictest disallowed. As for mixed dancings, I know they may be abused, and be∣come unlawfull, by the immoderate and unseaso∣nable use of them, and may otherwise, yea and they do many times become incentives unto lust, and that two wayes especially:

First, when there are used in them such immo∣dest motions and gestures, as have in them manifest tokens of a lascivious mind.

Secondly, when they are done animo libidinoso, with an intention to stir up the fire of lust: where either of these are, they must needs become un∣lawfull.

Now these, as they may be as well in single dancing, so they are not in all mixed dancings, so as to make them all to be condemned. For what hinders, but that men and women may together expresse their joy in such modest motions, and with as chast intentions, as they may otherwise walke, talke, salute, and converse together? If any shall say, there is danger, because of our frail∣ty, which is prone to abuse these to wantonnes; I say, so there is in other conversings of men and women together, but that danger not such as to make either altogether unlawfull.

Againe, I would know faine why men and wo∣men (especially where the custome of the coun∣try allowes it) may not as unblameably dance to∣gether, as for either sexe to become spectators of

others dancing? David, we know, danced in the sight of women, 2 Sam. 6. and Miriam, Exod. 15. And (if we grant that the women danced se∣orsim à viris, yet) it cannot be denyed, but that they danced in the sight of men: why then may they not doe it together? But they expressed a holy and religious joy, which our Country-dan∣cers are farre from: What if they did? will that hinder the creeping of impure affections into the mindes of the beholders? or must there be no dancing, but in expression of spirituall joy? I suppose, no wise man will be so strait-laced: and if not, then must they not condemne mixt dance∣ings (which have in them only grave and modest motions) because mens corruptions may abuse them to lust and wantonnesse.

But doe not the ancient Fathers in the writings and Councels condemne them? So Mr. Burton indeed saith. But I answer: 'Tis true, that the Fathers and Councels speake against dancings: But how? Not so as to condemne them as sim∣ply unlawfull: but first, against dancings which are lascivae, impudicae, meretriciae, for such additi∣ons we finde in their invectives, and these wee no lesse condemne than they. Secondly, They speak against such as did then savour of Gentilizing su∣perstition; which, as the state of the Church then stood, could not but be scandalous, and a hinde∣rance to the conversion of the Gentiles, when, though they might haply be done with other intents and ends, yet, they saw the outside of their rites retained.

If any say that our Morris-dancing, and May∣poles doe also savour of heathenisme (as Mr. Burton seemes to doe, when he calls them heathe∣nish sports and pastimes.) I answer, that things are not therefore rightly called heathenish, unlesse there be something in them, for which Christians might not use them. Now as for these, I know no impiety or other cause in them, why Christi∣ans may not use them as well as heathens, if they did or doe use any such; for Christianity doth not forbid men to doe any thing which the heathens did, but such only as were contrary unto the law of God, and the law of right reason; neither doth it exact in all men a Philosophicall or Cato∣like severity, to which these delights may seeme no better than folly: for grant, that wise men esteeme of them, as Solomon of laughter and mirth, Eccle. 2. 2. yet will it not follow, that such as by reason of their meane education and parts, hardly aspire to know the pleasure of other de∣lights, should not use such, as they are capa∣ble of.

Thirdly, they speake against dancing in some persons, as in Priests and Churchmen; and sure∣ly dancing doth best beseeme these.

Fourthly, the Councells doe sometimes for∣bid dancing, as the Laodicean at marriages; and other Councels forbid Clericos, &c. but this doth not prove them simply unlawfull: but they might see some abuse in it, which might make thē think it inconvenient to tolerate it, and so may our Church and State, upon such abuse, take away the

use of it hereafter, as it hath done in many other things that are in themselves lawfull.

Fiftly, some of the Fathers more looking at the abuse, than considering the lawfulnesse of dancing, did sometimes (in their Sermons and popular discourses) cry downe all dancing, as we see it is usuall with many in our times to doe the like in other things.

Sixtly, some of the Fathers and Councels might haply respect the custome of the Country. Nam pro more patriae & provinciae quod alicubi las∣civè & impudicè fieri judicatur, alibi non fit lascivè, sed liberè & honestè. Now, we know, the heathen Romanes had no good opinion of dancing, which among the Grecians and Easterne Countries was highly esteemed of, and therefore they might cry out upon it, not as simply evill, but because sic mos patriae ferebat, to esteeme such light and vaine persons who used it; and fit it is that Chri∣stians should avoid such an imputation by abstai∣ning: but it being not esteemed unlawfull among us generally, (but onely by some prejudiced against it) there is not the same reason with us and them.

Lastly, I verily beleeve, yea I know (how per∣emptorily soever M. Burton seemes to affirme it) that neither the Fathers nor Councels doe with one consent speak against this recreation, as it is in use among us, if wee meane such dancings as are permitted and intended by the booke: that is, of men and women publikely using this exercise, where I cannot conceive how they should so for∣get

themselves, as to use any lascivious gestures; neither doe I beleeve, that if the Fathers lived among us, they would easily condemne a recei∣ved custome.

However, their condemning of dancings dif∣fering from ours, in nature and in places, where usages were different, or to some persons, or for some abuse they found, &c. cannot prescribe a∣gainst our dancings, unlesse they can prove them both for nature and circumstances to agree with them. Neither can the Imperiall Edicts (if haply any speak for M. Burton) prescribe to us, or bound our liberty, for that wee are not under that law, no nor prove the thing prohibited unlawfull: all that can thence upon good grounds be deduced, is, that the makers of such Edicts (all circumstan∣ces weighed) judged such things not fit to be tolerated among them. Yet haply, our case and theirs being not the same, they may be lawfull for us. We know there are many things prohibi∣ted by our Statutes, which are not unlawfull, but onely inconvenient in regard of the time, place, or persons, in which, and to whom such things shall be so prohibited.

For example, no man can truely say that Bow∣ling, or shove-groat, or other exercises by Statute forbidden to be used by Artificers, Husbandmen, Servants, &c. are unlawfull, either in themselves, or for those persons. Yet was that Statute foun∣ded upon very good reason, namely, that such persons restrained from those and such like exer∣cises, nothing profitable for themselves, or the

Kingdome, might betake themselves to the too-much (by meanes of those) neglected exercise of shooting in the long-bow, that so they might at all times be ready to serve their country when occasion should require, and in the meane while uphold the occupations of Bowyers and Fletchers, and keepe them from setling in other Countryes, to their comfort, and the detrement of this Realme, as that Statute speakes. So that in Statutes and Edicts of Princes and States, alwaies the end and other circumstances ought to bee considered, as well as the bare letter of the Law, if from thence we will judge of the lawfulness or unlawfulness of things by them commanded or forbidden. And this shall serve for answer to the great noyse he makes of Councels, Fathers, and Imperiall Edicts; which, if he had cited in particular, haply, I should have shaped him a more full answer, and have given my readers better satisfaction. But I list not to make mens objections for them, nei∣ther need I give other than a generall answer, where the objection is made in such generall rermes.

As for that he addes, that all learned Divines, Protestants and Papists, and in all ages, do con∣demne them. It is so palpably false, that it needs no confutation; otherwise it were easie to pro∣duce a large Catalogue of Authors of both sorts, that are so farre from condemning them, that they allow and approve them in themselves, considered as not prohibited on the Lords day, if they be not used with excess, nor have any o∣ther

accidentall evill that may make them un∣lawfull. But I suppose all his learned Divines are reduced to one, (who to him is, instar omnium) Mr. Calvin and such as follow him; hee (I con∣fesse) is downe right of his side, and though he al∣low as much recreation of other kinds upon Sun∣dayes, as we, yet dancing hee'l have none, neither then nor at any other time, being made a heynous crime, and deeply censured, insomuch as one of their Syndicks or chiefe Magistrates, for being present at a dancing, was deprived of his place for a time, by their Inquisition or Motly Con∣sistory.

But for his judgement, I say, that it weighs not much in this case: for First, he was not in∣different in judging of things indifferent. Second∣ly, why should his opinion sway in this, more than in the point of the Sabbath? surely there can no reason be given why we may not reject him in this, as well as Mr. Burton and others use to doe in that.

That which he alledgeth out of King Iames of famous memory, his Basilicon Doron, saith no∣thing for his purpose, and it is so farre from crossing the intent of the Declaration, that it speakes rather for it, for when he saith, he would have no unlawfull pastimes used on that day; what is more said than in this Declaration, which is for no other but lawfull sports? And therefore neither did K. Iames crosse his owne judgement, nor our Gracious Soveraigne, the Peereless Sonne of so Peereless a Father, herein disobey his Royall

Fathers instructions, as Mr. B. labours to make the world beleeve, nor yet (though hee falsely affirmes it) doth that judicious King expresly and by name, forbid May-games as unlawfull on that day.

Here is one marginall that I cannot passe, viz. Bellarmine in his Sermons in many places copiously declameth against such profanations: as (saith he) we have else where expressed at large: where this elsewhere is, he tells us not, but we finde it in the booke called A Divine Tragedy, which (though it went abroad without his name) it seemes he is willing the world should take notice of, to bee his, and (though the stile and straine speake so much to the judicious, yet) thinks fit to put it past peradventure. As for the places of Bellarmine which he citeth, I know not what he meanes by that which Mr. B. translates, mummeries and dancings (for I have not those Sermons by me) but if he meane (as hee seemes to expound him∣selfe) Bacchanals, drunkenness and disorders, we joyne with him, and condemne them simply at all times, but especially on sacred festivals. But I do not thinke him so farre a Puritan (to use Mr. B's. owne phrase) to condemne all dancing, either simply, or on Festivalls, if it bee after divine Service ended: or that hee hath said any thing to contradict that which I finde delivered by a prime Casuist, and one of his owne society; with whose words I will conclude this Proposition: Country people (saith hee) are not to bee kept from dancings on Holy-dayes, so that they be had after

service; because otherwise they would be idle, which is worse: and because they are done according to the custome of the country, and publickly before others, and so for the most part the occasion of lust is taken away, and lastly, because they are meanes to con∣ciliate affection betweene young men and maids, and so making mariages betweene them. Yet the abuses (if there be any) must be taken away, and mo∣desty maintained as much as may be; This he: and though he be a Iesuit, I know not why wee may not be of his mind. And thus (as farre as Mr. Bur∣ton drawes mee, and further I intend not to goe) I have cleared my second Proposition: That the sports by the Declaration permitted are lawfull, and (for ought that Mr. B. hath alledged to the contrary) not prohibited, either by the Law of God, or of the Realme. I will dispatch the rest with more brevity.

For the third, It is a part of Mr. Burtons de∣clamation against this Declaration, That it is a trenching, or rather a violent inrode upon the fifth Commandement, which saith, Honour thy Father and thy Mother, &c. That it breakes two great Com∣mandements in the Decalogue at once, the last of the first table, and the first of the second, and so cuts asunder the very sinewes not onely of Religion, but of all civill society at one blow: Thus hee speakes, and I have heard some simple people muttering some such thing; but no man to speake out in so broad language as Mr. B. But no matter who speakes it; sure it is an evill thing, and worthy to be abolished, that shall thus violate Gods Com∣mandements

by couples: and were it not that this charge is (as his others use to be) a little de∣fective in one thing (which we call truth) I should (not so much as I do) dislike those men that re∣fuse to publish it. Let us then consider his proofes. All that I finde by him alledged (though there bee more than enough of it) may well be resolved into his private opinion boldly vented and faced with certaine interrogatives; which perhaps hee mistooke for good reasons in the Pulpit, where no man would or durst contradict him. For I finde him speaking (in many more words) after this manner. Should Ministers in their Congregations declare how the Iustices of Asize in their circuits are commanded, that no man trouble or molest any in or for their lawfull recrea∣tions; Alas! then what shall Parents and Mini∣sters doe, when their sons and servants will abroad, and take their liberty of sports, at leastwise after evening prayer every Lords day, and will stay out as long as they please. A heavy case, no doubt; and because the man (by the moane he makes) seemes to bee in some distress; I'le resolve his doubt, and free him from his perplexity. Alas! what shall they doe? Marry, give them such cor∣rection as befits such rebellious and disobedient sons and servants, that shall dare to take upon them to be their owne Carvers in their liberty, with contempt of those whom the Law of God and Nature, commands them to honour and obey. But this plaister seemes too narrow for his sore; for he addes, gladly would they restraine

them, but they may not, they dare not, for feare of being brought to the Assizes, there to be punished. No? may not? dare not? Surely a man by this, may sweare Mr. Burton never read the Declarati∣on; or if hee did, is very dull of understanding, or very willing to mistake. For, I would de∣mand, when ever Mr. Burton, or any man else knew a father or master bound over, or brought to the Assizes, for restraining his sonne or ser∣vant? or where this danger is intimated? It saith indeed, That the Iustices of Assize, shall see that no man doe trouble, or molest any of his Ma∣jesties loyall and dutifull people, in or for their law∣full recreation, having first done their duty to God, and continuing in obedience to his Majesty and his Lawes, &c.

But what is all this to parents and masters? shall they lose their authority, and government over their children, and servants? God forbid. Were that true, then indeed farewell all obedi∣ence to Superiours, whose first modell and foun∣dation is laid in private families. But, God bee thanked, there is no such thing: Neither 1. in the Book, wherein the names of servants, or children are not once mentioned, but the persons for whom the liberty is granted, supposed to be sui juris. Nor 2. in the intention of it; for all that is spoken, is of publike hindrance and mole∣station, by the publike Magistrate or Officer, whose office ordinarily, and in such cases is not exercised inter privatos parietes, within private walls, at least, not without expresse order to that

purpose. So that every man is still free, and hath as full power to order his family, and to pre∣scribe bounds to his children and servants liber∣ty as before. Yea, they may, if they please (as too many use to doe in this case) notwithstan∣ding the Declaration, prove Tyrants in the exer∣cise of their authority.

But why doe I bring reason to the confutation of so grosse a slander, when it is reason enough to convince it of false-hood, that in all this noise, hee cannot bring the least shew of reason for it. That which he brings of a story of three Appren∣tises, upon the occasion of reading the Book (so M. Burton will have it, and I list not to contradict him in such trifles) going to a Taverne, spending sixe shillings there, and concluding to runne from their Masters, and after executing it. All this (if malice did not make men ridiculously blind) might be, and yet the Book, or the reading of it, no cause of it, otherwise than the Gospel, that perfect law of liberty, whereby men are freed from the bondage of the ceremoniall Law, may be used as an occasion to the flesh, and cloake of ma∣liciousnesse, that is, not by any defect or fault in it, but by the corruption and perversenesse of men. And there may, and be some (no doubt) that in like manner, doe abuse this Booke, and turne the liberty granted, into licentiousnesse; which was piously and charitably intended, for the honest comfort and refreshment of labouring persons. For where doth the Book give liberty to any (much lesse to servants and such as are

under others) of tipling, or drunkennesse, or of going to Taverns, or Alehouses on Sundayes? When the preventing of filthy tiplings, and drun∣kennesse was one end of giving liberty of the use of more honest and manly refreshments.

If any shall say, that the Wakes and setting up of May-poles are not without drunkennesse, and disorders: My answere is; that however, the Book is not in fault, which expressely commands all Iustices and other Officers to whom it belongs, to prevent and punish those and all other disorders, among which we may reckon that for one. For servants to turne rebels to their Masters, under pretence of this liberty granted. And if they to whom this charge, by His Majesties Royall Command is given, faile in their duty, the blame must bee laid upon them; and let Mr. Burton in such case, turne his invectives (a Gods name) against them, and not against the Booke, to the blasting of His Majesties pious and Christian in∣tentions, who is farre from robbing either God of his worship, or his subjects of the obedience which is due to them from their servants and children; and so no violater either of the fourth, or fifth Commandement. And so I passe to my fourth Proposition.

CHAP. XII.

Ministers commanded by His Majesty to reade the Book. They may and ought to obey. The matter of the Book not unlawfull. Things un∣lawfully commanded, may sometimes be law∣fully obeyed. What things are required to ju∣stifie a subjects refusing a Superiours Com∣mand. Refusers to reade the Book justly pu∣nished. The punishment inflicted, not excee∣ding the offence. Not without good warrant.

THat the reading of the Booke by Ministers in their severall Congregations, was enjoy∣ned, and intended by His Majesty; and that it is a thing that may lawfuly bee done by them: Both these are denied by Mr. Burton, and the latter brought as a reason to the former, thus. The thing is unlawfull, As tending to the publike dishonour of God, &c. Therefore, the King did not, nor can any honest man imagine that he should ever intend to command it.

This is a common fetch of his, and it is very prety, to passe a false sentence upon his Majesties just and pious actions, and then to charge those actions upon others, that so hee may the more freely vent his invectives against them, and yet seeme, in the midst of this his great seeming-zeale, to retaine his dutifull and loyall respect of

his Majesties honour. If a man should deale with Mr. Burton in the like kinde, and say, he did not traduce his Majesties government, incense the people to sedition, and raile upon his Supe∣riours, the Governours of the Church, for that were against the duty of a Christian, of a subject, of a Minister, and against his Oath of Allegiance, and his often protestations of loyalty to his Royall Majesty, &c. Therefore (though such things have gone abroad under his name) surely they were none of his; hee never intended, nor was Authour of so foule and wicked practises: If, I say, a man should speake thus (as any man might do, and yet not as he hath his Sacred Majesties) falsely censure his actions in the least) there is no man of reason and discretion, but would think this to be no excuse, but rather an aggravation of his fault; so long as the evidences, of that where∣with he is charged, are so plaine and convincing, that they leave no place for doubting: for what other construction can bee made of such maner of speech, but onely this? That Mr. Burton hath done contrary to the duty of a Christian, of a subject, of a Minister, and violated his oath of Al∣legiance, and often protestations of boyalty.

But I answere briefely: That his Majesty (as his Royall Father had also done) commanding pub∣lication of the Declaration, by order from the Bi∣shops through all the Parish-Churches of their seve∣rall Dioceses respectively, did implicitly com∣mand that Ministers should reade it. For 1. how doth publication use to bee made of such things

in the Church, otherwise than by the Ministers reading of them? But 2. I know no man of common sense, but will confesse, that what order any man, to whom the making of such or∣der is committed, shall make, that order (what ever it bee) is his who gave the Commission.

His Majesty in his Declaration, authorized the Bishops to take order for the publication of it, and seeing their order was, that it should be read, and that by the Ministers; Then may it (without presumption) bee said, That His Majesty com∣manded Ministers to reade it; unlesse it might some way appeare, that His Majesty did restrain them from making that kinde of order, or limit them to doe it in some other way, which hee did not in the Booke, I am sure, and I am confident Mr. Burton cannot prove hee did otherwise, and therefore it is ridiculously false that M. Burton saith, His Majesty did command no such thing, as that Ministers should reade the Booke.

I say further, that Ministers may lawfully (and therefore ought) to obey his Majesty in reading the Booke. For 1. The matter of the Booke is not unlawfull, nor against any Commandement of God, as hath beene already proved. 2. Suppo∣sing (not granting) that the things declared in that Book to be permitted, were not lawfull, and such as cannot be used without offence to the Divine Majesty, and transgression of his Com∣mandements, and that therefore his Majesty (which is sinne to imagine) had unjustly granted such liberty: yet will it not follow, that it is un∣lawful

to read the Declaration, & publish his Ma∣jesties pleasure. For Ministers by reading it doe not justifie, but declare what is done, nor do they thereby ipso facto approve the liberty granted, or the granting of it, but make knowne his Majesties pleasure what ever it be, which (for ought I could ever learne) is not by God forbidden any man to doe.

It is lawful somtimes for Subjects to obey their Superiours in that which by them is not lawful∣ly commanded. David sinned in causing the peo∣ple to be numbred, but no man can (with reason) say, that Ioab sinned in numbring them, but that on the contrary, he had sinned if he had not numbred them. For there, the sinne was not in the act, but in the motive; which in David was pride and vain-glory; in Ioab, obedience to his Soveraigne. So also, and much rather in this case, where the acts are not the same; and (what ever the other is) the act required to be done by Ministers (with∣out all question) is of the same nature with those, in which (as S. Bernard saith) a Subjects must be obedient to the beck of Superiours, asking no questi∣ons for conscience sake: because in these, God hath not prefixed any worke, but left them to be disposed by the commands of Superiours. Againe, The error of Superiours is not alwaies a dispensation to the obedience of those that are under them. b Supe∣riours

may erre in their judgement sometimes, of the will of God in things doubtfull, and may erre in commanding. What is that to thee (saith S. Ber∣nard, speaking of obedience to spirituall gover∣nors) who art not conscious of such error? especially having beene taught in the Scriptures, that the Priests lips preserve knowledge, and they shall seeke the law at his mouth: for he is the messenger of the Lord of Hosts. And the like may be said for obedience to Soveraigne Princes, and the Magi∣strates that are subordinate to them. To whom we may apply that, which the same Author after addes in that place: c Him whom we have in Gods stead, we must heare as God, in those things which are not manifestly against God.

That the error then of Superiors be such as shall justifie the Subjects refusall of obedience, it must, according to S. Bernard, (and according to the truth too) 1. be known to be so; for he that shal [ 1] be by his lawfull Superiour commanded to wor∣ship an Idoll, though it be a trangression of an high nature, yet if he that is commanded do not know it to be such, nor that God hath forbid∣den it, he sins if he deny his obedience.

2. It must be against Gods will and Word; no∣thing [ 2] but that doth limit our obedience to Gods Vice-gerent, whom God hath commanded us to obey, and that for conscience sake, in all things; onely for him, not against him: If they come in opposition once, then the inferiour must give place; but till then, he must not be denied his obe∣dience.

3. It must be [apertè] manifestly knowne to be against the will of God, and past all doubt and peradventure. The Subject may not deny his Soveraigne his obedience, because he feares that which is commanded, is not agreeable to Gods will; or because he cannot see the word of God for it; or because some doubt of the lawfulnesse of it. He that will doe nothing at the command of his Superiours, which is doubted of by any, whether it be lawfull or no, will pin up his obedi∣ence within very narrow bounds, and prove but a bad subject. It is our own conscience, not ano∣thers, that must be our guide in matters of obe∣dience to the Powers ordained by God. In things left to our liberty, we may, yea, we must have respect to the conscience of another: That is S. Pauls doctrine: For why (saith he) should my liberty be judged by another mans conscience? That is, why should I use my liberty, so as to be con∣demned by the conscience of another? But S. Paul doth no where say, Why should my obedience be judged? That is no matter of liberty, but duty. If another mans conscience (mine owne being re∣solved) shall condemne me for my obedience; they may, but to their owne hurt, not mine; who doe but my duty without offending against chari∣ty, which must never be extended to crosse ju∣stice; to offend and wound mine owne, for feare of offending another mans conscience, is not a well-grounded charity, but (to speak but right) sinfull folly. Though a man must love and ten∣der his neighbour as himselfe, yet he needs not,

he must not, in this case, love him more or before himselfe: but if it come to that, that the one must be neglected, here every man must think himselfe his nearest neighbour, and preferre himselfe be∣fore all others.

2. Neither is it sufficient to excuse our disobe∣dience, to say, God hath not in his Word com∣manded any such thing as man requires. For this were to deny all obedience to man, whose power is properly in those things which are left unde∣fined in the Word of God. It is sufficient war∣rant for us, to know the things by humane autho∣rity commanded, not to be forbidden by God in his Word, and that they are not contrary to that which God commands; which every thing which he hath not commanded, cannot, with reason, be said to be.

3. They must be plainly such. This contrari∣ety must evidently appeare, not doubtfully seem: to commit a certaine sinne, to avoid an uncertain, is no point of wisdome or religion. It is a good rule I confesse, if rightly applyed, In doubtfull things ever to take the safest course. But this cannot (though some so use it) be any prescription for disobedience to humane authority: For the questi∣on here is not between two things that are doubt∣full, but betweene an evill certaine, and that which is doubtfull: as namely, whether a man shall disobey his Superiours, (which without all question is a sinne against God, and the power by him ordained) or shall doe that which he knowes not whether it be a sinne or no? here it cannot

but be a fond choise, to choose to rush upon that sinne, which is certaine, for the avoiding of that which is uncertaine. In those things which the Scripture hath manifestly delivered to be the will of God, we are not (as S. Bernard speaks) to ex∣pect a teacher, or respect a Countermander: But in that which lies hid, and is so obscure, that it is questionable what the will of God may be; wee must have recourse to the one, and obey the o∣ther. Neither (in that holy mans judgement) doe we in this, give man divine authority, or crosse the Scriptures, commanding us to obey God rather than men: For that speaks of things manifestly against the will of God, not of such as are doubtfull, whe∣ther they be such or no. And indeed, how other∣wise can any by disobeying man, be said to obey God, if he be not certain of Gods contrary com∣mand, to which he pretends to yeeld obedience? This must needs be to obey (not God, but) our owne opinion, rather than men: and to preferre our private fancies and selfe-will, before the obe∣dience which God hath exacted as due to those, whom he hath invested with part of his owne po∣wer, and placed in authority over others.

To our present purpose then; I would demand of those that refuse to obey Authority by com∣manding them to reade the booke, whether it be manifest that God hath forbidden the rea∣ding of it? Or where it is written that they shall not (at the command of Authority) reade that which they conceive not to be orthodoxe? or to refuse to publish their Soveraignes royall plea∣sure, unlesse that which it containes, be (in their

opinion) just and right? But this without questi∣on they are not able to doe, nor is it reasonable to thinke that ever God should suspend the power of Superiours, upon the liking and ap∣probation of those from whom hee requires o∣bedience to them. And if they cannot, let them feare, lest refusing to yeeld obedience, and so resisting the power and the ordinance of God, they re∣ceive not to themselves damnation.

It will follow then that they are justly puni∣shed, and their punishment to cruelty or unjust persecution, which is my fifth and last Proposition. For they to whom God gives authority to com∣mand, they have also from the same hand of God a sword, an embleme of their power, not defensive onely, but coercive also, to punish the disobedience of such as resist their commanding power; and this vindicative power is as necessary as the other: yea, it is that which supports and gives life to their commands, which otherwise were to none or very little purpose; as not being able to keepe things in due order, unless thus se∣conded, that thereby they who by their diso∣bedience transgresse the bounds of order, may be reduced into order againe, by due punishment: The execution of which, if it exceed not due bounds, cannot justly bee stiled cruelty or perse∣cution; unless the obedience required be de∣monstrated to bee contrary to Gods will and word: which (by that I have said in my last pro∣position) they may bee able rather to attempt, than to performe. But haply, the punishment

may exceed the nature of the offence, and so be∣come cruelty, and they justly termed cruell that executes it. For those Seneca calls cruell, who have cause, but no measure of punishing. Indeed Mr. B. would make men, that know nothing of the case, thinke there were strange severity, yea, injustice, illegall, incanonicall proceedings, severe and wicked censures, persecution exercised against Ministers in this cause. But it is no new thing, for men of his spirit to call their deserved punishment unjust persecution, when (to speake as S. Austine once did in the like case to his Donatists) If the thing they suffer bee compared with the deeds which they commit, who sees not, which are rather to be called persecutors? And whether these men suffering for their faults, or the Church and State suffering under their irregularity and turbulency, may most rightly bee said to bee in persecution, is no hard question to determine. But to the point, they complaine of two things. 1. The Censure is too heavy. 2. Without warrant. For 1, will no less censure serve the turne then suspension, excommu∣nication, deprivation, and the like? I answer, No: especially for those, that after admonition, in∣struction, and long forbearance, remaine not onely refractary, but adde thereto many intollerable affronts to Authority, by publick invectives, pri∣vate whisperings, and false suggestions, buzzing into the people I know not what dangerous issues (meere fictions of a pettish fancy) to fol∣low: for these men, these censures are milde enough: And I dare appeale to that conscience

which Mr. B. hath yet left him, whether if hee did erect his new discipline, and godly govern∣ment, hee would not exercise as harsh censures upon them that not onely wilfully, but thus turbulently, oppose the commands of those in authority: and wee may easily guesse what hee would doe, if hee had once the upper ground, when being on the lower hee can so severely censure those that are above him; with depri∣vation not of living, but of life, and turne suspen∣sion, into (plaine English) hanging. And that the Churches where that purer discipline is in place, for matters of lesse moment, hath inflicted as heavy censures, is better knowne than to need rehearsing. But not the example of others like dealings, but the proceedings themselves are the best justification. For with how slow a pace did justice march to these punishments, that have beene three yeeres space in the execution, and yet of delinquents in that kinde, how few are they that have suffered? And what admonitions were spent upon them, what paines in information, what patience in expectation of their conformi∣ty: is sufficiently knowne, and remaines upon record, and will justifie themselves before any indifferent Judges. So that I may truely say of these proceedings, as S. Austine of the Churches in his time against the Donatists, that it was a most mercifull discipline that was used upon them. And what other censures hath the Church to inflict, but these, except it be an admonition, and if they would onely have that used (and rather

to bee misused upon them to no purpose) they might then have just ground for their usuall practise in contemning the whole power of the Church.

2 But what warrant have they? There is no Canon, Statute, Law or precept extant that re∣quires it: I grant it, if he meane particularly re∣quiring it; for since (at least the last) setting forth of the booke, there have beene no Canons or Statutes made. But it were very hard, if the Kings Majesty should not have power to command men to declare his pleasure in any thing, and to punish such as refuse, without the assistance of new Canons and Statutes, for every new occasion. God be thanked, his owne Royall right, and the Lawes and Canons already made, do abundantly enable him to doe farre more than this. Well, perhaps, hee doth not deny the Kings right or power: but what power have the Bishops for their proceedings? If (saith he) they alledge the Kings authority, as they do, where shew they this authority? Where do they shew it? Marry, where they are by duty bound to doe it; to those that have au∣thority to demand it, to whom they are ready to give a just account of their proceedings; but not to Mr. Burton. For what authority hath hee to demand a sight of their Authority? Or who made him Inquisitor generall over the Bishops, to examine their actions, and so imperiously to require their warrant, as here he doth, and in like maner in another place, hath dealt with my Lord Bishop of Norwich, for his proceeding in his owne

Diocesse? And all this hee presumes to doe meerely of himselfe, without, and against all Law, and Canon, yea and reason too; hee not having the least occasion offered him, as not ha∣ving been, so much as questioned for the things, nor touched by the authority whereof hee com∣plaines: If hee had beene suspended, excommu∣nicated, and deprived for not reading the Booke, or for not conforming to the new Ceremonies, (as he calls them) he could have done no more; nor indeed, could hee justly have done so much. It belongs not to any man, that is questioned for any crime or cause, before any subordinate Ma∣gistrate, Civill, or Ecclesiastick, in such manner to question their Authority; if haply, they think them to have no warrant for what they doe; they who are questioned have the benefit of Ap∣peale, which was instituted for the reliefe of inno∣cency, (as the Canonists speake) and by this meanes, the Iudge à Quo, shall bee compelled to transmit both his proceedings in the cause, and his authority, by which he so proceeded, to bee scanned by the Iudge ad Quem: But for the par∣ties questioned to doe it, is an unsufferable inso∣lency, and affront to Iustice. And if Mr. Burton now suffer for this, hee cannot bee said to suffer as a Christian, but as a busie body, or Bishop in an∣others Diocesse: And certainly, every man that is such, is an evill member in the Common-wealth, and ill-affected to the Government under which he lives; for (as the Comick once said well) No man is a busie-body, which is not malevolent. But

beside this; the Book expresly commanding the Bishops to take order for the publication of the Book, doth (whatsoever Mr. Burton saith to the contrary) sufficiently warrant them to punish such as refuse, otherwise they doe but poorely discharge the trust committed to them: To send it to the severall Churches, and there to leave it, to be read or not, at the pleasure of the Minister, is not to take order for the publication of it, but to permit the publication of it, to the discretion of every Minister; which if his Majesty had onely intended, hee would have imployed some inferiour persons; but intending to have it done to purpose, His Majesty committed it to the Bishops, whose power he knew to bee sufficient to take order in that case, without any new warrant, or express order in the booke for the punish∣ment of offenders against his Royall pleasure. And thus much of that Book, and of the first kind of supposed Innovations, viz. in Doctrine.

CHAP. XIII.

Of the Innovation (pretended to bee) in Disci∣pline. The Courts Ecclesiasticall have conti∣nued their wanted course of Iustice. St. Au∣stines Apology for the Church against the Donatists, fitly serves ours. The cunning used by delinquents, to make themselves piti∣ed, and justice taxed. Their practises to pal∣liate and cover their faults. Mr. Burtons en∣deavour to excuse Ap-Evans. Mr. Burtons opposites not censorious. What they thinke of (those, whom he calls) Professors, and the pro∣fession it selfe. True Piety approved, and ho∣noured in all professions. The answere to this crimination summed up. The censured, par∣tiall Iudges of their own censures. How offen∣ces are to be rated in their censures.

THe next is Innovation in Discipline, which (saith he) in a word is this; That whereas of old, the censures of the Church were to be inflicted upon disordered and vitious persons, notorious livers, as drunkards, adulterers, &c. Now the sharpe edge thereof is mainly turned against Gods people, and Ministers; even for their vertue and piety, &c.

A man that reads this charge, and were igno∣rant of the language that is spoken among those

of M. Burtons tribe, would verily beleeve, if it were but halfe true, that the State of our Church were metamorphosed into a very Babel of disorder and confusion, and sinck of profanenesse and ini∣quity. But the comfort still is, we may fitly an∣swere him, as Nehemiah did Sanballat, There are no such things done as thou sayest, but thou fainest them out of thine owne heart. For first, let the re∣cords of Ecclesiasticall Courts, and (as that hee most aimes at) of the High Commission, bee searched, and compared with the now highly∣magnified times, of the raigne of Queene Eliza∣beth of famous memory, and it will appeare that there is not now the least Innovation, either in the manner of their proceedings, or in the crimes and persons censured, but that it conti∣nues in the old and troden steps of religious justice, and useth the same severity against viti∣ous persons, and inordinate livers, in all kindes, as ever it was wont to doe. And that if there bee any change at all, it is that the edge of their cen∣sures is not now so sharp, or so mainly turned a∣gainst Gods people, and Ministers for their vertue and piety, as it was in those happy times. For had it beene now, as it was then, perhaps Mr. Burton had beene prevented, for ever comming to this height, and his vertue and Piety, had beene nipt in the bud, which now hath enlarged her bran∣ches, loaden with goodly fruits, suitable to the stocke on which they grow. And many of his vertuous friends, and Candidates of Martyrdom, in the Sabbatarian cause, would not have thus

long have waited for their sentence of condem∣nation, for their godly and right Christian resi∣stance of his Majesties unquoth commands. But I must not goe farther with this vizor, and there∣fore before I proceed, Ile pull it off, and expound the termes, and then reade this part of his charge in plaine English.

Here then by Gods people and Ministers, under∣stand, People and Ministers of Mr. Burtons party. Their vertue and piety, their disobedience to their Soveraigne, their repining and murmuring at his government, their inconformity to the Orders of the Church, their contempt of Ecclesiasticall po∣wer and authority, and other strange insolencies, whereof M. Burton hath given us a full patterne in this booke, and his long practices. The summe and plaine truth is, That some people and Ministers (that have a better conceit of themselves than they have cause for) have beene lately censured for their not conforming to his Majesties commands, and the Churches orders. This is all: and when was it otherwise in this Church? nay, in any Church since the beginning of Christianity? was it ever knowne, that any Church, or any civill go∣vernment did, or could subsist, without inflicting censures upon the wilfull violators of their orders and constitutions? Hath not ever the edge of discipline been justly sharpned against those that shall, to their disobedience, adde contempt of the authority, and that with contumelious reproaches and slanders against the persons invested with it. If men for the maintenance of their selfe▪will'd

humours, and for exalting of their private fancies against the publick Orders of the Church, and the authority Ecclesiasticall, shall presume so farre; How much more is it fit, and behoves those who stand for the truth of peace and Christian unity, which is manifest even to those that dissemble and oppose it, to endevour with all earnestnesse and diligence, not one∣ly for the securing of those which are Catholicks, but also for the correction of those that are not. For if stubbornnesse seeke to get such strength, what ought constancy to have, which in that good which unces∣santly and unweariedly it doth, both knowes that it pleaseth God, and without doubt, cannot displease wise men.

So Saint Augustine once Apologized for the Church in his dayes, proceeding against the Donatists; and a fitter I cannot use for our Church at this day, nor need I adde more in this case.

But this will not haply be contradicted by any, that thus viewes things in their true notions; and if any should be so void of reason and grace, as to declaime against it, every man would cry shame of him: But the cunning maske that is put upon it, makes it passe current, and to be enter∣tained as a just and a great grievance, when it shal be presented under the names of persecution and unjust censures, inflicted upon Gods people and Mi∣nisters, and that for their vertue and piety: who then can but pitty and commiserate the sufferers, and condemne their persecutors of notorious in∣justice and horrible impiety? It is an old and a

cunning stratagem, used by some expert Cap∣taines, to march disguised, and to beare the Co∣lours of those against whom they fight, that they may finde the more easie passage. And this pra∣ctice hath beene long in use with the disturbers of the Churches peace, to usurp the name and priviledges of the true Church, and to appropri∣ate that to themselves, which of right belongs to those whom they oppugne. But never any were better Artists in this kinde, than the Dona∣tists in S. Augustines time, who were wont to circumscribe the Church within the bounds of their party, and to account all other Christians, as Pagan, and to call the repression of their turbu∣lencies, persecution, and boast of Martyrdome, as appeares out of S. Augustine, and Optatus Mile∣vitanus. And these Donatists were never better parallel'd than in these times, and by those whom M. Burton here styles Gods people and Ministers, who take upon them that title, as their peculiar priviledge, ingrossing all piety and religion to them∣selves, with contempt of others, accounting for Christians onely those of their owne humour, or (as Optatus said) which doe as they would have them, not which beleeve as they should. And by this meanes, they the more boldly cry persecution, when they are censured for their disorders and misdemeanors: and to uphold this opinion, they cannot with patience indure to have any of their tribe taxed of any fault, but would have them esteemed (as their doctrine termes them) at the most but infirmities, indiscretions, and petty fai∣lings;

or if any of them haply fall grossely and notoriously, they then use all their art, and strain their inventions how to excuse it, that the Gospell (which they will have professed onely by them∣selves) may not be evill spoken of by their occa∣sion.

If any of them, who was forward and noted for profession, turned bankrupt, and robbed the fatherlesse, and widowes, and were the undoing of many others, they were wont (till of late, that it is so common among them, that they are dri∣ven beyond all excuse) to be much troubled, and to use strange shifts to palliate the businesse, and to remove the scandall that thereby might befall the Gospell, and their profession. But if any of them be detected of any villanie, for which the sword of justice cuts them off; Lord! what hurly-bur∣lies are raised? how doe they seeke, to excuse, to extenuate the fact? and use all their strength for the hindering of the execution of justice upon the malefactor? and if they cannot prevaile, they cry out of injustice and malice in Iudge and jury, against the sincere Professors of Religion: as it happened not many yeares past, when one of them, dwelling (as I remember) in Black∣fryers, was condemned and executed for a rape, committed upon a young girle. And what a pudder doth M^r. Burton make to excuse that ex∣ecrable murder committed by Ap-Evans, and, because he cannot doe it better, he will have him taken for a mad man, and for that purpose there was a second relation (as he saith) offered to the

Presse; and all, that the whole profession of Religi∣on might not suffer for one Professors failing: and lest the wicked and Popes Factors should take advan∣tage, and say of Puritans, that they were all such, as that miserable Ap-Evans; for this he will have to be their common practice. But, by what names soever M. Burton please to style those whom hee counts opposites to him and his party, whether they be the Popes Factors, or the devils agents, I must needs tell him, that there is more true cha∣rity in them, and lesse censorious bitternesse, than hee or his use to shew; and they have more wisdome and conscience, than to condemne ei∣ther a person for one failing, or a multitude for one person; so that it is a vaine feare that troubles him, lest all Professors or Puritans (as hee calls them) should by them be thought to be as bad as Ap-Evans.

That which they will haply say upon such oc∣casions, is, that the height of that profession doth not exempt them from falling (I will not say from grace, but) into the foulest sinnes; and such, as that if any other should doe the like, they should think they had reason to feare their title to hea∣ven, and mistrust their assurance: they are farre from branding the whole profession, with the as∣spersion of such bloudy sinnes; yet they may safe∣ly say of the profession it selfe, (not of Religion, but of their New-forme of godlinesse) 1. That hee that shall act to the extent of some of their principles, may commit as grosse sinnes as that, yea, any sinne whatsoever, and yet be sincere and right in that profession.

2. That there are sinnes that raign in the most eminent of that profession, of as deepe a dye, and as odious in the sight of God, as are to be found in the worst of those, whom they call the wic∣ked and unregenerate: such as are pride, disobedi∣ence, malice, uncharitablenesse, envy, contempt of their brethren, and of authority, censoriousnes, & the like, (whereof Mr. Burton hath given us a most pregnant example in himselfe.)

Yea 3. That these vices are so connaturall to the very profession it self, that the very practice of these (with a few heartlesse graces) is enough to initiate any man, and to make him a right and a sound Professor. Yet I will not say that every one that is of that profession, is alike guilty: I know that many among them follow their leaders (as those two hundred that went out of Ierusalem with Absalon) in simplicity of their hearts, not knowing any thing. There are that doe dislike and hate these sinnes (in their height) and even in those whom otherwise they esteeme Worthies in their profession. And I verily beleeve, that there are some, who (further than these vices present them∣selves to them under the name and colour of religi∣on) cannot justly be taxed with them. I honour piety, and the purity of religion in all professions, and while I condemne those that condemne others, I would be loath to make my selfe liable to the same condemnation. I judge not of religion by fa∣ction, but by facts; not by the leaves of professi∣on, but by the fruits of righteousnesse, that are sowne in peace, of them which make peace. My de∣sire

is, that mercy and truth may meet together, and righteousnesse and peace kisse each other: That the power of godlinesse professed, may shew it selfe, in a due performance of the service of God, with all holy reverence and devotion; in humility and sub∣jection to superiours, in charity and compassion one towards another, and keeping our selves un∣spotted from the world. And whosoever they be (or of what profession soever) that walke according to this rule, peace be on them, and mercy, and upon the Israel of God.

But I find my selfe to have digressed too farre: To draw my answer to this crimination into a briefe and more distinct forme and summe: To the first part, or intimation, that vicious persons, adulterers, &c. are not now censured: my answer is (as before) that it is notoriously false, and till hee bring better proofs for what he saith, that answer is sufficient.

To the second, that Gods people and Ministers are censured: I say first, There are none that are rightly so called (in distinction to others) that are censured. 2. None are censured as, or for being such. 3. Granting, that some that are Gods people and Ministers (for I will not exclude them out of the number of Christians, which are all Gods peo∣ple) or (which is their meaning) some honest, and good men, and Ministers, are and have beene cen∣sured by the Churches discipline; so long as it is for offences by them committed, (from which they cannot exempt themselves, unlesse they can be exempted from the common condition of all

mankinde) their punishment can neither be right∣ly termed an innovation, nor a persecution: but an act of justice, and of that impartiall discipline which hath ever beene exercised in this Church, and in every well ordered Church and State Politick. Iustice lookes not at the person of any man, but at the cause; She waighs the offences of delinquents in her impartiall ballance, while her eyes are blinded from all respect of persons. Good men falling may deserve more pity from others, but must receive the same doome at the barre of Iustice, which others, guilty in the like kind and measure.

But haply the edge of censure is more sharpe [Obj.] against them then other men, or then their crime deserves; which if it be, they have good cause to cry out of an over-severity and injustice.

To this I answer. 1. That the censured are but ill and very partiall Judges of their owne Cen∣sures; there are but few that (though convict of a crime) would passe sentence upon themselves by the rule of justice, without some favour; though they and their favourers (who for the most part are partakers of the same guilt, and in feare of the same punishment) cry out of cruelty and persecution, it is not much to bee valued in this case. 2. In the censure of sinnes and offences they are not altogether to be rated by the atroci∣ty of the fact, or by the law that is violated, but by other circumstances, whereby it comes to passe that a slight offence, in it selfe considered, and against a positive and humane law or consti∣tution

may sometimes (without violation of justice) be as deepely censured, as sins of an higher nature, and against the morall and eternall law of God: and this is approved for good justice by all common∣wealths in cases of treason and the like, where some∣times, a little aberration or word mis-placed, is sen∣tenced with death: Yea, God himselfe, who is the Judge of all the world, and must needs do right, did set this pattern of judicature in the first sentence that was pronounced in the world, sentencing Adam and all his posterity with death, not for the violation of any law of nature, but of the positive precept of eating the forbidden fruit: which (being a thing not for it selfe acceptable to God) may seeme but a small sin in comparison of those that are against the law of na∣ture, yet in as much as by that sin man did as it were renounce his subjection, and disclayme his obedience to his Maker, whereof that precept was given for a symbole or testification; God, in this (as in all other his actions) must needs be justified. In like manner, if the violation of the orders of the Church, being in themselves matters of ceremony rather than of the substance of Religion, receive as heavy censures, or, perhaps more grievous, then the breach of the morall Lawes of God himself. Yet is not authority present∣ly unjust (besides that they are of more dangerous consequence than others) or cruell; considering that these offences, when they come to be so censured, are heightened by wilfulness, and seconded by self∣justification, and contempt and condemnation of au∣thority: which if it should not, with all severity, be repressed, would induce in short time a meere anar∣chie and confusion in the Church. Then which, there can be, no greater evill under the Sun.

CHAP. XIIII.

Of the supposed Innovations in the worship of God. Ce∣remonies no substantiall parts of Gods worship. The crimination, and a generall answer. Of standing at Gloria Patri. What will-worship is. Standing at the Gospell. Bowing at the name of Jesus. Of the name of Altar: and what sacrifice is admitted. Of the standing of the Altar. Of Communicants going up to the Altar to receive. Of the railes. Of bowing toward the Altar: and to the East: and turning that way when we pray. Of reading the second Service at the Altar.

I Come now to the third kind of innovations pre∣tended to be made in the worship of God; which M^r. Burton saith, they (the Bishops) goe about to turn inside outward, placing the true worship which is in spi∣rit and truth, in a will-worship of mans devising &c. This is the crimination: which is set forth in most odious maner, but proved as weakely as the former: for whereas he pretendeth an Innovation in the wor∣ship, he produceth nothing, but certaine ceremonies or usages which cannot be accounted parts or any thing of the substance of Gods worship, such as are; bowing at the name of Iesus, bowing toward the Altar, turning toward the East, standing at the Gospell, and (which he produces for another example in this kind a elsewhere) at Gloria Patri, reading the second Service at the Altar. These and some other like, mentioned by him in other places, are by him charged: as, 1. Innovations lately brought in. 2. That they are made part of Gods worship. 3. That they are will∣worship,

and (as often elsewhere he calls them) super∣stitious and idolatrous. Lastly, he taxeth the rigour which is used in urging of these things, and punishing the refusers of them in the High-Commission &c. my answer shall be briefe, yet such as may give some satisfaction to the ingenuous in all these. First, I can∣not but wonder with what face he can accuse any of these things of novelty, when there is not one of the things he names which hath not been used in the pri∣mitive and purest ages of the Church; and though, by the disaffection of some, and the carelesness and negligence of others, they have beene, in many pla∣ces for some while, too much neglected, were never wholly out of use in this Church of ours, but obser∣ved as religious customes derived from the ancient Church of Christ, and that not onely in Cathedrals and the Royall Chappell, (though that might sufficient∣ly cleare them from these foule imputations) but in many Parochiall Churches in this Kingdome; and generally, by all, that to their knowledge, have ad∣ded zeale and conscience by their practise to main∣taine the honour and reputation of the pious and lau∣dable rites and customes of the ancient Church: And how these things can be more popish, superstitious, and idolatrous now, then heretofore, I cannot see. View them every one single, and let any man say which of them can justly thus be taxed.

For the standing at Gloria Patri (which Cassianus [ 1] who lived 1200. yeares agoe, saith, was used in all the Churches of France) why any man (that is not re∣solved to cavill and snarle at every thing that is good and commendable) should judge it either su∣perstitious or unfit, is beyond my capacity. Surely

no man can deny, but that to rise up and stand is a more reverent gesture than to sit or leane: and if that bee but granted, this solemne doxology may worthily challenge that this is the more reverent posture: and if we may stand at the rehersing of the Apostles Creed, to shew our constancy and readi∣ness to maintaine that faith which we there profess, (which I perswade my selfe no man will call an In∣novation) much more at this hymne which is both a compendium or short profession of our faith, and a song of praise to God. As for the least shew of super∣stition or idolatry in this custome, I suppose Mr. B. himselfe cannot charge it; being onely the presen∣ting of praise to the onely true God in three glorious persons in a seemely manner and with respect to his greatnesse and Majesty. Neither doe any that I ever heard of, make this gesture any part of the worship of God, which ought to be in spirit and truth, it is onely an externall ceremony (and ceremonies are not of the substance of Gods worship, but necessary at∣tendants of it) yet such, as being well suited with the affection wherwith Gods inward worship ought to be performed, may well bee used; yea, and if com∣mended to us by our Superiours, ought not to be o∣mitted.

Lastly, both this and the rest here questioned, are most injuriously, and ignorantly termed, Will-worship of mans devising. Every thing of mans devising, in the worship and service of God, is not to be accoun∣ted Will-worship: If that rule should hold, many things which they hold in high esteeme, would deserve that name. That onely is Will-worship, which is so of mans devising, that it is crosse to Gods

will, or at least not subservient thereunto, and so to no purpose: but I dare confidently affirm, that no man can with any reason, fasten either of these proper∣ties upon this or any one of these things, which are here, therefore undeservedly, termed Will-worship; and till that bee done, I shall spare further Apology for them in that kinde.

For standing at the reading of the Gospel, it is [ 2] likewise ancient, as appeares by the Decree made for that purpose, by Pope Anastatius the first, about the yeere foure hundred after Christ, menti∣oned by Platina in his life; yea, and if we may be∣leeve Durantus, it was in use long before: But for certaine it hath neither been out of use among us, nor is the use of it justly to be by any condemned; Be∣cause (as that worthy of our Church Mr. Hooker hath observed) the Gospels which are weekly read, doe all Historically declare something which our Lord Iesus Christ either spake, did, or suffered in his owne person; and therefore for Christians then especially (and rather then at the reading of other parts of Scripture) in token of greater reverence, for men to stand and utter certaine words of acclamation, is very commendable and agree∣able to Christian piety, and not savouring in the least, of superstition or idolatrous will-worship.

For bowing at the mentioning of the Name of Ie∣sus, [ 3] whether it bee an innovation, or thing of late brought into the Church, and obtruded upon Chri∣stians, let it bee decided by the Church Canons, or the Injunctions set forth by Queene Elizabeth, at the beginning of her raigne. And what is done in this, is (or at least intended) out of that reverend regard that wee have and ought to have of the Sonne of God,

and blessed Saviour of mankind, and the reverence tendred, not (as is falsely and slanderously charged) to the Name, letters, or syllables of Iesus, but to his person: yet at the mention of that Name which imports his most saving vertue, and the greatest bles∣sing that ever God vouchsafed to the sonnes of men. And this ceremony is (as Mr. Hooker also hath ob∣served) against infidells, Iewes, and Arrians, who dero∣gate from the honour of Iesus Christ, most profitable. As for any erroneous estimation, of advancing the Sonne above the Father and the Holy Ghost, (to speake in the words of that learned man) seeing that the truth of his equality with them, is a mystery so hard for the wits of mortall men to rise unto, of all heresies, that which may give him superiority above them, is least to be feared. And as vaine is the feare of superstition, or will-wor∣ship in this case, seeing the worship of Christ is pre∣scribed by God, who exalted him, after his sufferings, and gave him a Name above every name, that at the Name of Iesus every knee should bow, &c. Which, though it be granted that it is onely meant of the inward worship and reverence of the heart, yet can∣not the outward expression of that reverence by the gesture of the body, nor the occasion which is taken for the doing of it (at the mention of his blessed Name) be thought guilty (in the least) of super∣stition, or will-worship, but to be rather (as bodily gestures and actions ought) to be subservient to the soule, in the due glorifying of him, who by the inesti∣mable price of his blood, hath bought both our bo∣dies and soules: And therefore, if any man shall be so impiously wicked, as to gibe and jeere, at so reli∣gious a ceremonie, commanded & practised by the

Church upon so good and solid ground, and (as our Author hath) in derision to terme it Iesu-worship, or to brand those that use it, as men destitute of the true feare of God, I say (as that blessed Proto-Mar∣tyr) Lord lay not this sinne to their charge.

I come now to speake of that, which (without any cause) hath made much speech in the world, [ 4] and which our Author seemes much offended at. The name of Altars, their standing, railing about of them, and the reverence which is done to God to∣ward them, and the service which is there used.

And here, 1. The very name by reason of disuse among us of late, and of some prejudice conceived against it, is growen with many very offensive, and yet the name is neither new, nor savouring of any superstition. 1. Not new, as having been used from the beginning of Christianity, and mentioned by the most approved Authours that haue written in the Church; and the blessed Eucharist, or Sacrament of the Lords Supper, called the Sacrament of the Altar; which is so evident, and by others so cleared, that I judge it superfluous to enlarge my discourse, or pe∣ster my Margin with variety of quotations; and much lesse to bring many arguments, to prove the fitnesse of this name, to bee used in the Christian Church, when that which is obvious in this case to every man may abundantly suffice. And this is the relation that is betweene a sacrifice and an Altar: grant the one, and I know not how the other can be denied. And who is there that will say, that Christians have not their sacrifices? Nay, who is there that knows the nature of the Sacrament of the Lords Supper, or the Doctrin of Antiquity concerning it, but will confesse

it to be a true (and rightly so called) sacrifice?

2 Neither can all this be accused of superstition; for confessing a Sacrifice and an Altar, wee intend not, either the reviving of the Leviticall bloody sacrifices of the old Law, nor the unbloudy propitiatory sacri∣fice, offered in the Popish Masse, for the quick and the dead; we hold (with the subscribed Articles) Tran∣substantiation a bold and unwarranted determination of Christs presence in the Sacrament; and thinke such sacrifices no better then blasphemous fables, and dangerous deceits. We beleeve that our blessed Savi∣our upon the Crosse, by his owne oblation of him∣selfe once offered, made a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sinnes of the whole world, and that he needeth not to be often offered, nor can without impiety, and imposture be said to be made of bread, by the Priests, and dayly offered in the Masse.

The sacrifice which we admit, is onely, 1. Repre∣sentative, to represent to us visibly in those elements, the all-saving sacrifice of Christs death, and to be∣hold him crucified before our eyes, and his body broken in the bread, and in the wine his blood pow∣red out. 2. It is spirituall, offered and participated by faith. 3. It is Commemorative, done (according to our Saviours institution) in remembrance of him, and of his death and passion: This is all the sacrifice we acknowledge, and we desire no other Altar than what may suit with it, and serve for the offering of such sacrifices. A spirituall Altar, for a spirituall sa∣crifice. It may bee still, and must bee, a Communion-Table, and yet neverthelesse an Altar; that properly, this mystically. A Table it is for the Lords Supper,

and an Altar for the memoriall sacrifice of the Lords death. And both a Table and an Altar it is, what e∣ver the matter of it bee, whether of stone, as some∣times, and in some places they have beene; or of wood, as among us, in most places they usually now are

Yea, and wheresoever they be placed, whether in the West end, as sometimes in the Church at Antioch in Syria (as Socrates reporteth) or to the East, which was the custome in other places, as the same Author intimates; and with what site soever, whether it stand Table-wise (as they call it) with the ends to the East and West; or Altar-wise, with the ends from North and South; whether upon a plain levell, or mounted by steps. These are but accidents, which alter not the nature and use of it, but that though these vary, yet still it remaines both a Table and an Altar, in the sense that I have mentioned. And that it may be placed at the East end of the Church, according to the ancient and most received fashion of the Christi∣an world: Queen Elizabeths Injunction for that pur∣pose is warrant sufficient, which appointeth it to be set in the place where the Altar stood, and not thence removed, except at the time of the Communion, for more conveniency of hearing and communicating. Which, if it may be as well there (as in some places, without question it may) as in any other part of the Church or Chancell, for ought that I can see, it may stand there still. And however, the placing of it, as of appointing the place for the rest of the Service of Morning and Evening prayer, and the decision of all doubts about Ceremonies, is left to the discretion of the Ordinary, as is evident out of the Rubrick before the beginning of Morning prayer, and the Preface

prefixed to the Booke of Common prayer. In case then that the Ordinary (which is every Bishop in his Diocese) shall appoint it to be so placed; hee doth no more, but what he hath pattern for from the An∣cient Church, and by warrant from the Injunctions mentioned, and Booke of Common prayer it selfe; that I say nothing of the Episcopall power, which was never abridged of liberty to take order in things of this, nor of farre higher nature.

I will adde one thing more. That that place is of all others the most fit for the standing of the Lords Table, because (as S. Iustine Martyr saith) Those things which are the best and most excellent with us, we set apart for the service of God; and for that in the opinion and judgement of men, that part where the Sunne riseth is the chiefe of all the parts of created Nature, wee looke to the East when wee pray, for that cause: And as that part of the Church hath beene ever accounted the chiefest, so it is great reason that our best services should thence be tendred unto God, and that his Table should have the highest place in his owne house, and no man suffered to perk above it and him.

And if it may bee there placed, and (in case the Ordinary shall think that place convenient for mini∣stration) there remaine; Then can it not (as some think, and as the Ipswich-libell glancingly intimates) be unlawfull, for the Communicants to goe up thi∣ther when they receive. As for the custome (which in too many places is of late crept in) of the Priests carrying of the holy Bread, and Cup, to every person in their seats, it is both unseemly, and derogatory to the Majesty of those sacred Mysteries: and I am

sure, beside the intention of our Church, expressely commanding all those that intend to cōmunicate, to draw neere to thē. And this is also the intention of the often mentioned Injunction, when it appoints the re∣moving of the holy Table, from the place where the Altar stood, that the Communicants more conveni∣ently, and in more number might communicate with the Minister. For what need any removing for that, if the Minister must carry the Sacrament to every man? Who sees not but that the whole Congregation, though never so great, may communicate with the Minister, and the Table stand still at the East end, or any where, if communicating with him were under∣stood in that sense? But without all doubt, the intent of the Injunction, was that Communicants should goe out of their places, and draw neere to the Table when they did receive, and care was thereby taken, that as many as might with conveniency, should, to∣gether there, Communicate.

But the railes also offend, as well as the site, and have afforded some matter of railing and calumnia∣tion; and Mr. Burton seemes angry at them because they insinuate into the peoples mindes an opinion of some extraordinary sanctity in the Table, more than in other places of the Church, &c. But I wonder at him, and for my part, thinke it very fit, that that place be railed off, and separated from common accesse and danger of profanation, as finding it practised in ancient times: and 2. that such an opinion of sanctity should by all means be insinuated into the peoples mindes. What? Sanctity and holinesse in the Table? I, in the Table; but how? this holinesse is not any internall, inherent quality infused, transforming the nature of it, but an

externall, adherent quality which it hath by being consecrated to that most holy use and service, in rela∣tion to which it is truly holy. And this holinesse, as it is only compatible to things of this nature, which are inanimate and not capable of higher; so it belongs to this Table in the highest measure, so that (though all the Church, and the things belonging unto it, be ho∣ly in their degree) this may be said to be most holy, as dedicated to the most August mystery of our reli∣gion, and being as Optatus calls it, The seat, or place of the body and blood of Christ: and where God (of all o∣ther places on earth) doth vouchsafe the most lively exhibition of his gracious presence; and so must needs make the greatest impression of holinesse to that place; which no man can deny, unlesse he with∣all will grant, either that God is lesse present to us un∣der the Gospel, in these mysteries, then he was in those under the Law; or that being there, he is lesse to bee regarded; and the places where he is, lesse worthy, or lesse capeable of the impression of holinesse: as I sup∣pose no understanding Christian will doe.

Now in regard of this speciall presence of God in this place, it is, that Christians have in former times, and some at this day, use to tender their service to him, directing their faces that way. For though we doe not (as Mr. B. slanders) tie God to a fixed place, yet wee doe (not without good cause and warrant from Scriptures) acknowledge different maners, and degrees of his gracious presence. He is (we confesse) truely present in all places, and (as the Prophet speakes) fils heaven and earth; yet there is no man that understands any thing in Divinity, but will say, he is otherwise in heaven, otherwise in earth; there

as in his throne, here as on his foote-stoole: for which cause we are to direct our prayers to him, not as by us, or in us, (though he be both) but as above us, and to say, Our Father which art in Heaven. In earth Gods presence is not every where alike: God is present in all things, being not farre from every one of us, for in him wee live and move and have our being. Yet he is not so in the brute creatures as in the ratio∣nall; nor so in the wicked as in his Saints; nor so in other things as in his owne ordinances of life and sal∣vation; nor yet in all of them by the same efficacy and exhibition of grace, as in some; and namely, in that of the blessed Eucharist, where he displayes the riches of his glorious Grace in the representation and exhibi∣tion of the vertue of that all-saving Sacrifice of Christs body and blood. To looke that way then where God is wont thus graciously to be found, can be no act of groundless superstition, misguided zeale, or empty forme of godliness, but true piety and sound religious devotion. To acknowledge Gods presence in one place, is not to deny it in another. Iacob said, Surely the Lord is in this place: will any one say, that Iacob did not beleeve him to be elsewhere? Surely he that shall argue so, will make but a rediculous in∣ference. And yet this must be M. B's. reasoning; Wee by our adoration toward the Altar, professe that wee be∣leeve God to be there, therefore we tye him there. What an absurd consequence is this?

But for praying toward the East let us heare S. Au∣gustine upon those words of the Lords Prayer. When we pray (saith he) we turne to the East, not as if God who is every where, were there, and had forsaken the other parts of the world, but that the mind may be admonished

to turne it selfe toward the most excellent nature, that is, to the Lord, &c. But most fully, S. Iustin Martyr in the place before cited; This maner and custome (saith he) which we observe, looking toward the East, when we pray, is not repugnant to the words of the Prophet [a Da∣vid, that bids us praise the Lord in all places of his Dominions] or of the Apostle, [that b bids us lift up ho∣ly hands to God in every place] for in all places the sunne offers it selfe to those that pray; and because in that part where we turne our eyes we pray, and that it can∣not be that we should at the time of our prayer looke at all parts of heaven at once, therefore we worship looking to∣ward one part, not that that is onely of Gods making, or that he hath chosen that only for his dwelling, but because it is the place that is appointed for that worship and ser∣vice which wee performe to God. And from whom the Church received the custome of praying, from them also it received where to pray, that is, from the Holy Apostles. Thus that ancient Father and holy Martyr, who wrote about 150. yeares after Christ, and so lived not long after the Apostles times.

From which words we may observe foure things, which being considered and laid together, may give reasonable satisfaction to any man. 1. That hereby God is not tyed to any fixed place, or abridged in his omnipresence. 2. That God being every where, may be found, and so be worshiped any-where. 3. If any where, then in the East, whither we direct our faces when we worship him. If that in worshiping we must looke some one way or other; I would demand then why we may not doe it toward the East, according to the custome used in the Primitive and Apostoli∣call Church, and received from the Apostles them∣selves?

Yea, why may we not do it toward the Lords Table, where he, so more than ordinarily exhibits his gracious presence? For my owne part, I am yet to learne, why we should be said to tye God to a fixed place, more, than those ancient Christians, when wee onely doe as they did. Or why that should be termed Idolatry, Altar-worship, or worshiping of the Altar-God, (as Mr. B. in many places hath done) more than his kneeling in the Pulpit toward his Desk or Cushion, may be termed Desk or Cushion-worship. And I ve∣rily beleeve that Mr. B. is more idolatrous in worship∣ing his owne imaginations, and his note-gatherers in the Gallery, toward whom hee uses to pray, then any man, that shall upon these grounds present his humble reverence to God with his face toward the East, and Gods holy Table.

To these pretended Innovations hee hath added one other yet, and surely he did it onely to increase the number of them, thinking that any thing shufled in any how might passe in the croud. It is the reading of the second service of the Altar or Communion Table, which for certaine is an Innovation brought in by some Bishops in the beginning of Christianity, and by the Bishops continued at the Reformation, yea and, which is more strange, confirmed by the Parliament, when the book of Common-prayer with the Rubrick, which so appointeth it, was established. A foule o∣versight, no question, That they all should think fit, that that part of Divine service which was at first de∣vised for the Communion, serving for very good purpose even when there is no Communion administred, should be read at the Table of the Lord: if Mr. B. or some other of his spirit had beene of their Councell, I ve∣rily

beleeve, it had beene otherwise ordered. Yet me thinkes, he should have beene better advised, then professing to write against Innovations against Law and Canon, to put this in the number. But let that pass; as likewise those others of this nature which hee mentions, or rather raves upon, in other places of his Sermons, and particularly, placing of Images in Churches, and erecting of Crucifixes over the Altars, which are such winter tales as it were too great a mispence of time and words to refute them. I have but one thing now remaining of this head, and that is the urging of these things by the Bishops, and their pu∣nishing those that refuse these in the High-Commission, &c. for which (he saith) they are in litle less then a Praemunire. And my answer shall be onely this, that he nor all his complices cannot bee able to produce any one example of any man that hath beene cen∣sured, for refusing any of these things, but those one∣ly of them which are commanded by Law or Canon. And yet if they should proceed to punish such as raile, deride, and scoffe at the practise of those other pious and ancient usages (though not expresly en∣joyned by Canon) as profane and irreligious per∣sons, they need not bring themselves into a Praemu∣nire for the matter. And Mr. B. may talke and prattle of a Praemunire, as he doth to the people, who understand it as little as himself: but with those that know what it meanes, hee will but make him∣selfe extremely ridiculous. And this answer is e∣nough, if not too much for so foolish a slander.

CHAP. XV.

Innovation in the civill government slanderously pretended without proofe. His slander of my Lords Grace of Canterbury about Prinnes Prohibition, confuted. Other calumnies a∣gainst His Grace, &c. answered. The Bishops falsely charged with dividing the King and His Subjects.

HIs fourth kinde of Innovation is in the Civill Government, which hee saith, They (the Bishops) labour to reduce and trans∣forme to the Ecclesiasticall, &c. This he saith, but beside some clamors of oppressions and tyranny exercised by the Prelates over the bodies, goods, and consciences of the Kings Subjects, &c. I can find no proofe at all brought. To which I say (as re∣verend Hooker did to some of his brethren in his time) that a bare deniall is answer sufficient to things which meere fancie objecteth, and silence the best Apologie to words of slander and petulancy. But I cannot so well passe over his marginall note, which is the onely particular instance that hee al∣ledgeth, or rather directeth us to finde in another place, viz. The Bishop of London (now Lord Arch∣bishop of Canterbury) in the High Commission threatning those that should bring Prohibitions in that Court. And this wee find pag. 54. related in this manner. A Rule for a Prohibition for Master Prinne, being tendered in Court according to the

course of the Kings Lawes in that behalfe, presently my Lord of London, then President of the Court, stands up and flies in the face of Master Prinne and his Prohibition with great heat of passion, even al∣most unto fury, and after many threatnings to him, he uttered these words, that whosoever should dare to bring the next Prohibition, hee would set him fast by the heeles. This, saith hee, was spoken alowd in open Court. And then he runnes his usuall descant upon it, and him that spake it; adding in his mar∣gine this wholesome note; A most audacious and presumptuous speech of a Prelate, setting his proud foote upon the Kings Lawes, as the Pope did once on the Emperours neck, an Embleme of perpetuall ser∣vitude, and concludes, That the best Apologie that he can make, is, that his tongue did runne before his wit, and that in the flames of his passion he sacrificed his best reason and loyalty. But soft a while. The man surely is much mistaken, if hee thinke as hee speakes: Blessed be God, that most reverend and sacred Prelate, is not so neare driven, as to make any such Apologie, which is both notoriously false, and if true, were foolish, and not able to purge, but increase the crime objected. He can make one farre better, and more true. And it is but short, onely this; That there were no words so spo∣ken. That which was said, was such as may stand with the wisedome and loyalty, which is conspi∣cuous in that eminent Antistes, as the true story will make manifest, which in briefe was this: Prinne being to be censured, the Advocates having ended their pleading, and the judgement of the

Court being (according to the usuall course) by the President (then Bishop of London) deman∣ded, and the signe given for that purpose; Prinne (as if hee had watcht his time, to baffle them, and put a dorre upon them, which might be notorious and make them ridiculous and jeer'd by the facti∣on) steps out, and in an unmannerly fashion, and without any reverence, produces his Prohibition, with which sawcy behaviour of his, my Lord of London, justly moved, said to this effect; That if any man hereafter should in that manner (N. B.) bring a Prohibition thither, hee would set him by the heeles, or lay him fast. This was the effect of his speech (the words I remember not so well) and this was the truth of the story: to which there are many, and those of untainted credit and reputati∣on, that (if need were) will be sworne; who were present, and as neare as Master B. when the words were spoken; among whom, occasionally, I made one.

Now I appeale to any (that is not in the same gall of bitternesse) whether this were any out∣daring of the Kings just Government of his subjects, any infringing of the subjects rights and just li∣berties, any crossing of his Majesties gracious sign∣ing of the Petition of Right, any trampling or setting a proud foot upon the Kings Lawes, or any audacious and presumptuous speech of one that in the flames of his passion hath sacrificed his best reason and loyaltie. All which Master B. is pleased to brand it with. Doth the Kings just government and good Lawes permit the subjects to affront any of his

owne Courts? Is it the just liberty of the subject, to use the benefit of Law, to the casting of con∣tempt and scorne upon his Superiours? May not a Prohibition (as this did) receive its due respect and be obeyed, and yet the malepert behaviour of the bringer be justly reproved, and severely censured? I am verely perswaded that the reverend Iudges (who ever they were) that granted the Prohibi∣tion, never intended to give a Protection for any irreverence and petulancie; and had they knowne their authority to have beene so abused, they would have as sharply reprooved and censured it. What then hath Master B. here sacrificed in the flames of distemperedzeale, in thus indeavouring (for he can doe no more) to blast the honour and re∣putation of so great and reverend a Father of the Church? let others judge, while I onely won∣der at the strange progresse that hee hath made, since he hath leapt over the bounds of modesty: and leave him to glory in his shame, and to worke his own confusion by seeking to obscure the glory of him who is out of danger of wounding by his detracting tongue, and whose eminent integrity and irreprehensible deportment in that height, hath so really confuted such slanders, that it makes all verball apologies unseasonable and su∣perfluous.

Yet because (as Saint Augustine saith) It is a cruelty for a man so to rely upon his owne good con∣science, as to neglect his credit and fame abroad, e∣specially for him that is set in that place of which the Apostle to his Scholler saith; In all things shew thy

self a pattern of good works. And although his Grace may justly say (as that holy Father once did of himselfe) That for himselfe his owne conscience is sufficient: (yet I am perswaded) he approves al∣so that which followes: That for others, it is re∣quisite his fame bee kept unstayned, and retaine it's authority and vertue. And therefore I presume upon his Graces pardon, that I have (notwithstan∣ding the consciousnesse of my own weaknesse and unworthinesse) adventured to oppose somewhat to the base calumnies of a malignant spirit, which hath endeavoured to obscure the lustre of his eminent vertues. And though it bee not needfull to wipe off every smutch, or answer eve∣ry railing word; yet, having begun, I will also heere adde somewhat of two other remarkable criminations which he casts upon his Grace.

The one is as like that of Prinnes, as is the per∣son whom it concerned, which was Master B. himselfe, who (as he saith) was convented before his Grace, (then Bishop of London) for Preaching up∣on Rom. 8. 29, 30. &c. well, what then? It was (saith he) objected to me that therein I did contrary to the Kings Declaration. And what of that? mar∣ry the margine will tell you, that it was A dange∣rous and false charge layed upon the King. A dan∣gerous I will easily beleeve it to be, if false: for I cannot thinke it either good or safe for any man to wrest the edicts of his Soveraigne beyond their true intendment; much lesse for any that is intrust∣ed with the execution of them, to presse them in a wrested sense, to the unjust censure and oppressi∣on

of His Majesties Subjects. But if it appeare to be true, then, no question, but all the danger is o∣ver: and that may easily be proved, for (what e∣ver golden termes he is pleased to use) the plaine English of the businesse is (as, if need were, could be justified by many witnesses that were his hea∣rers) that hee was convented for preaching upon the high points of Predestination, (not in that sober way in which our Church Articles run, shutting up all in Gods promises, as they be generally set forth to us in holy Scripture: to which way, his Ma∣jesty by his declaration had wisely & justly restrai∣ned all preaching, writings, & disputations: but) in a controverted way, with disputes and clamorous invectives against those which dissented from him in opinion. And if this be not to doe contrary to the Kings Declaration, nothing is. And therefore this was no dangerous or false charge; but by his answer, hee hath laid such a one upon the King; That he is an instrument of suppressing Gods truth, which certainly, he can be no more justly charged w^th, than S. Paul for willing men to be wise unto so∣briety, & not to be wise above that which is writen. This was all that was intended, by His Sacred Ma∣jestie; & this is not to suppresse Gods truth, but cu∣riosity, & to command sobriety, w^ch as it is every where commendable, so it is most in those things wherein men cannot bee curious or over-daring without impiety. And therefore I may say of our gracious Soveraigns wise & pious intentiōs in this, as a holy Father once did of S. Paul handling this argument; He would have nothing omitted where∣of

men ought not to be ignorant, nothing handled of those things which we may not or cannot know spo∣ken. All therefore that I will here adde, is, that by questioning and suspending Master B. for this cause, nothing was done contrary to either of His Maje∣sties Declarations, nor was it any pernitious pra∣ctise, nor laying of any burden upon the King, which is injurious or dishonorable to His Majesty, as I doubt not but Master B. will be told by those (to whom hee referres it) who are best able to judge of matters of such moment.

To this he addes another instance in the same place, but it concerned not His Grace, but Bi∣shop Mountague; and besides, it is notable for no∣thing, but his impudent bragging of his silencing the High Commission Court by his brave retort and recharge of sedition upon them: which, if true, were enough (if there had beene nothing else) to justifie that which followes, of his committing to prison without Bayle or maineprise. And it is so ri∣diculous for any to thinke the Petition of Right, (which he and his brethren use so much to talke of) is, by this or the like act, infringed, that I should justly incurre the imputation of folly to answer it. For who ever dreamt that His Maje∣stie by signing that Petition, intended to barre himself from giving power to his Commissioners to commit an offender to prison without bayle? And therefore it could be no impious or disgrace∣full speech, nor such as could bring any people (which were not willing to catch at any thing for that purpose) into a hard conceit of his Majestie,

which, he saith, was uttered by my Lord of London that then was; That the King had given expresse charge for him; which hee might very well doe, being informed of his offence, and throughly ac∣quainted with the temper of the man. But this on∣ly by the way.

The other accusation intended against His Grace, is for his Entertainment of our Royall Sove∣raign at Oxford, which both for the magnificence, and for the orderlinesse, so every way commenda∣ble, so acceptable to his Royall and Most Gracious Master, and so full an expression of a gratefull affection toward so Munificent a Patron; so lively a demonstration of his Graces admirable dex∣terous wisdome, and ability to manage great affaires: that I had thought, Envy her selfe would have been strucken speechlesse, with ad∣miration; or if she could have spoken, would have lost her wont, and have come in with her panegyrick. But Master B. can see nothing in it to please him; the persons entertayned, the Entertayner, the place, the time, all serve him only for furniture of a satyricall declamation; and make the Entertaynment an iniquitie not to be purged till he dye. But stay; was this the first time that ever His Majestie, or His Royall Predeces∣sours being entertained in the Vniversities, have beene presented with a Comedy? And why then should it bee a crime for His Grace to entertaine His Majestie in the same manner? Why may not a Comedy made and acted by young Students passe for a Scholasticall exercise now, as well as hereto∣fore?

Nay, why should not a Comedy bee thought more requisite at that time, than at others, in re∣gard the entertainment was intended also for His Majesties Royall Consort and others, not so capable of other Academicall exercises? and yet there wanted not (that which Master B. esteemes the only piece of Piety) a godly and learned Ser∣mon: neither was there any Comedy which was halfe so scurrillous as these Sermons, or the Ipswich libell; nor so much in disgrace of true piety and vertue: unlesse we doe (as he doth) mistake and call the turbulent and seditious humors, the uncharitable and supercilious censurings, or the vaine & senselesse crotchets & traditions maintai∣ned & used by those of his faction, by the names of vertue and piety: These perhaps might there receive (what they deserve) disgrace and laughter. But that true vertue and piety were disgraced, no man can say either truly, or without lay∣ing that aspersion upon the religious Majesty of our Dread Soveraigne, as the hearts of loyall Sub∣jects abhorre once to conceive. That Hee (who, if ever any, made good his Title of Defender of Faith) should with patience, nay with contenta∣tion and delight behold true vertue and pietio disgraced in a scurrilous enterlude. Shall wee dare once to imagine that His Majestie was either of so weake a judgement, as not to discerne, or so weake in power, as not to punish such pre∣sumptuous boldnes, as should offer so great an indignitie to Religion in his sacred presence? O, Blush at this M^r. B. and (though not in your Shrift,

which is too Popish for you) confesse how unseem∣ly this is for you, that pretend you are for God, and the King! either for shame mend your manners, or never more professe to His Majestie, that you are his most loyall Subject and faithfull Servant, which you so belie with your disloyall practises. Surely for my part, I am ashamed that ever it should be said, you have lived a Minister, under such a Prince and such a Prelacie, and so farre forgot your duety to both. But perhaps it was the time which caused his dis∣like, this happening, when the Plague was at London; otherwise hee had past a milder censure upon it: but it troubled his zeale to see or heare of any rejoycing, when the City wherein he was, had cause of mourning. And truly it cannot bee denyed, but that Gods Judgements sent abroad and (among others) this of the Plague, doe call for weeping and mourning and amendment of life, not for feasting, and much lesse for wicked mirth. But, blessed be God, the plague that then was (and yet remaines) was not at that time in such heat and height to cause a generall mourning all the Kingdome over: No, nor to cause such a mourning in that Citie where it was, as that all sober mirth and feasting, all marriages should be there prohibited in that time, which though in some great calamities it be very necessary; in so moderate and fatherly a chastisement as this, would have argued impatience, and have beene in∣jurious to that mercie, which in the midst and height of this judgement, our Gratious God was pleased to remember. Yea, I appeale to M^r. B.

owne conscience, whether, both at that time and after, when the plague was hotter than at that time it was, he himselfe was not present at some feasts or good cheare? whether hee did not at a full table cry out upon the times, and upon the Government and Governours of the Church, and State, and heare them traduced, and that with as much content and delectation, as His Majestie and his traine could take at a Comedie? And why then must it bee imputed as an inexpiable crime in a place so remote from danger, for any to entertaine His Majestie with a feast and Come∣die? Thus I have smelt this (which hee calles the) sweet flower of candid sinceritie, and find it to be no other than the unsavory and bitter weed of detraction. As for that for which hee brings this, and the other instances. viz. To prove that the Bishops (whom hee calles the Popes Factors) doe by these practises labour to divide the King from his good Subjects, and bring Him to have a hard opinion of the good Ministers of the Land, and the Kings most loyall, loving, dutifull, faithfull, obedi∣ent, peaceable Subjects. I say, first, that if hee meane himselfe and his party (as it is out of all question hee doth, for wee shall never finde him to grace any others with those titles) His Maje∣stie hath such experience of their love and loyalty, (such as it is) that hee needs no informers, nor need M^r. B. feare (till they alter their courses) that ever His Majestie will (or any of those hee aymes at, goe about to) alter his deserved opinion of them. Secondly, if the words bee taken in

their latitude, and as they sound. I say onely two things. First, That it is a meere slander and groundlesse calumnie. Secondly, That if they should act their parts in that way with His Ma∣jestie, as devoutly, and with as great zeale, as M^r. B. and others of his faction have done theirs with the people, (or to speake more plainly) if they should as earnestly endeavour to bring His Ma∣jestie to have as hard an opinion of His Subjects, as M^r. Burt. hath done to bring the Subjects to have of His Majestie; all things had long before this beene in a combustion, if not arrived at a to∣tall ruine and desolation. But enough of this: Passe wee now to the fift kinde of Innovations.

CHAP. XVI.

Of the altering of the Prayer-bookes. The putting In for At. The leaving out of Father of thine elect, &c. no treason. Master B. rather guilty. His pretty shift about it; and how hee and some of his use the Prayers of the Church. Of the Prayers for the fift of November altered. Those Prayers not confirmed by act of Parlia∣ment. The Religion of the Church of Rome not Rebellion. Of the alterations in the last Fast-booke. The restraint of preaching. Fa∣sting dayes no Sabbaths.

THe fift Innovation (hee tels of) is in alte∣ring of Prayer-bookes set forth by publick Authority. And this (out of the zeale hee

beareth to Authority) much troubles him, so that he makes a great adoo about both in his sermons, and so doth the Author of the Ipswich libell. Let us briefly inquire what the matter may bee that thus moves his patience. First, he tells us of alte∣rations made in the Communion-booke, set forth by Parliament within this seventeene or eighteene yeares, as in the Epistle for the Sunday before Easter. That In the name of Iesus, is turned into, At the name of Iesus. Surely, a mighty alteration, and which toucheth the substance of Religion, and worship of God; To read it in the Epistle as it is used to be read in the Lesson, when that chapter is appointed: for so it is there turned both by (his friends) the Genevians, and our last Translators. But hee hath a matter of other-like moment than this. In the Collect for the Queene and Royall Pro∣genie, they have put out [Father of thine Elect and of their Seed:] This he keeps a foule pudder about, and in the Epitome they cry out; O intolerable impiety, affront, and horrid treason! and puts it in the title-page, to startle and amaze the readers at first dash, and make them cry shame upon the Bishops. But (if I could take the man in coole bloud) I would demand of him; who made that prayer? If hee say (as hee must) it was made at the begin∣ning of King Iames his raigne; I would aske by whom? If he say, by the Bishops; I shall then be∣come his petitioner to bee informed; why they may not as well alter it, when the occasion cea∣sed, as well as make it to serve the present occasion of those times? If he say, as hee here intimates,

that it was set forth by the Parliament, let him produce the Act that was made for that prayer, & then I shall say more to him. But for all that, it is not to bee so slighted, for it sounds little better than high treason, to dash the Queene and Royall Progeny out of the number of Gods Elect. Wee may very well let Master B. boast of his loyalty, when hee gives such experiment of it by his zeale in detecting traitors & treasonous practises. But in good earnest, doth he think it treason? truly, I can hardly beleeve he doth: but if he or any other (se∣duced by his sermons and libels) should; I will, by asking a question or two, get them assoyled from so heavie a charge. For how if this Alte∣ration were (as indeed it was, and for that cause alter'd) before the Kings Majesty had any Royall Progeny? Sure then it could bee no treason, hee may perhaps (if there be any such) call it treason in the roote, which in time may grow up to bee treason; though at first, it was no such thing, but an act done upon good ground and reason. But he is not very confident that they doe exclude them out of the number of Gods Elect; it is, but (as it were, or, as if) nor can hee doe otherwise in rea∣son, because it is no necessary consequence to say, they doe not, when they pray for them, addresse their prayers to God, by the name of Father of his elect and of their seed, therfore they doe not think them they pray for, to bee of Gods Elect. But what if Master B. himselfe doe indeed exclude them, and doe not thinke them to be of the num∣ber of Gods Elect? Will it be intolerable impiety

and horrid treason still? No question it must bee the same crime in him and them: persons doe not so difference acts, whose objects are the same. And that this uncharitable and most unchristian-like Christian man is of this opinion, were easie to de∣monstrate out of his senselesse bookes against my Lord of Exon and Master Cholmeley, were it fit for me to prosecute this argument. But he hath a pretty shift for that, and by the helpe of a mentall reservation, can use that clause well enough: For, though he doe not beleeve them to be Elect to an Eternall Crowne (such is the wisedome and chari∣ty of this black Saint) hee beleeves that they are to a Temporall. And this is intimated in his Epi∣tome, where the leaving out of this clause is made to imply, that they which did it, made them all re∣probates, and none of the number of Gods Elect, either to a Temporall or an Eternall Crowne. By which, men may judge, with what faith such as Master B. use to say the prayers of the Church; and what strange senses they are faine to put upon them, to fit them to their fancies. And this is no new thing with them, but practised a long time, especially in the prayers at Baptisme, when, after the Sacra∣ments administred, Wee give God humble and hearty thankes, for that it hath pleased him to rege∣nerate the Infant baptized. Where they use to understand some such clause as this [If hee bee elected] or as I have heard some expresse it [as we hope:] by which device, they can, without scru∣ple of conscience, both subscribe, and use the prayers of the Church, which, in the Churches

sence, they doe not beleeve, or assent to. But this onely by the way.

The next booke that (he sayth) they have al∣tered, is that which is set forth for solemne thanks∣giving for our deliverance from the Gun-powder Treason. In the last Edition whereof, instead of this passage [Root out that Babylonish and Antichri∣stian sect, which say of Ierusalem, down with it &c.] They read [Root out that Babylonish and Anti∣christian sect of them which say &c.] and little af∣ter for [whose religion is rebellion, and faith facti∣on] they read [who turne religion into rebellion, and faith into faction.] For answer to this, I say first; That those prayers were not (as he falsely affirmes) set forth by authority of Parliament. The Act of Parliament (which is obvious to eve∣ry man that reads that book, being prefixed to it, and appointed to bee read on those dayes) en∣joynes the keeping of that day by resorting to the Church at morning prayer; but mentions no spe∣ciall prayers either set forth, or to be set forth af∣terwards for that purpose. If he know any other act that authoriseth them; I say to him, as be to my Lord Bishop of Norwich (and I hope I may doe it with lesse sawcines) Let him shew it. Then second∣ly, I say, that being done by the same Authority that first set them forth, it is neither for him, nor me, nor any other of inferiour ranke to question them, but with humble reverence to submit to their iudgements, and to thinke them wiser and farre more fit to order those things that belong to their places, than we, whom it neither concernes,

nor indeed can know the reasons that move them, either to doe or alter any thing. But more parti∣cularly; that which he obiecteth against the for∣mer, is: That they would not hereby have all Ie∣suites and Papists termed a Babylonish and Antichri∣stian sect, but restraine it to some few of them, and mentally transferr it to those Puritans who cry, downe with Babylon, that is Popery. But what then? what if out of a charitable respect to those which in that Religion are honest and peaceable men, (as, no doubt, but some of them, whatsoe∣ver Master B. beleeves of them, are such) they are not willing, nor thinke it fit, to pray for the roo∣ting up and confusion of all Papists, indiscrimina∣tim, under those harsh termes? surely, charitably minded Christians cannot but approve such an alteration, if there were no other ground than that for it. As for any mans transferring it to Pu∣ritanes, that is as meere a surmise, as it is a false slander, that any of those whom he intimates, doe call Rome, Ierusalem; or Popery, the true Catholick Religion: Yet I know not why such furious cryers downe of Popery, as Master B. hath shewed him∣selfe, may not bee accounted of a Babylonish and Antichristian sect, as well as any Iesuit in the world, nor why we may not pray (and that with better reason than Master B. would have men to doe, and under those titles, against the Hierarchy of our Church) that God would roote them out of the land, when they cry so loud (not of Rome, but) of our Ierusalem, (the truely and rightly reformed English Church) Downe with it, down with it even

to the ground. To the other, his exception is, that they which made that alteration, would turne off Rebellion and Faction from the Romish Religion and faith to some persons, as if the Religion it selfe were not Rebellion, and their faith Faction. But he craves leave to prove it so to bee, according to the judgement of our Church, grounded upon manifest and undeniable proofes: and without expecting the grant of what hee craves from any (but his good M^rs. the People) hee sets upon it; but pre∣sently forgets his promised brevitie, for he spends almost five leaves in that Argument. And lest I forget my promise in the same kinde, Ile summe him into a very narrow roome. 1. Their Religion is rebellion, 1. Because the Oath of Supremacie, is refused by Iesuites, Seminary Priests, and Iesuited Papists; and if any Papist take it, hee is excommu∣nicated for it. But this reason concludes nothing [Answered.] against the Religion, but against the Practise of some of that Religion, and some positions of a Fa∣ction, rather than the generally received Faith a∣mong them. It is well knowne that the French and Venetian States professe the Romish Religion and Faith, and live in communion with that Church. And yet they doe not acknowledge that extravagant Power over Princes, which some Popes have challenged, and their flatterers doe ascribe to them. As is evident 1. by the Pragmaticall San∣ction (as they call it) in France in the time of Charles the VII. approving and ratifying the Decrees of the Councels of Constance, and Basill, against the Popes usurped Power over generall

Councels and Princes: which, notwithstanding the attempts of many Popes, and the Bulls, and Constitutions of Pope Iulius the II. and Leo the X. against it, is not yet antiquated, or abolished. Secondly, by the publick Decree made in France Anno 1611. for expelling the Iesuites, except they approved these foure Articles.

• 1. That the Pope hath no power to depose Kings.
• 2. That the Councell is above the Pope.
• 3. That the Clergie ought to be subject to the Civill Magistrate.
• 4. That Confession ought to be revealed, if it touch the Kings Person.

3. By that memorable Controversie, that of late happened betweene Pope Paul the V. and the State of Venice; where the just libertie of Princes and States in their Dominions, against that Popes tyrannicall Interdict, and Sentence of Excommu∣nication, is defended by those who notwith∣standing professe their union in Religion, and due obedience to the Sea of Rome. By all these (I say) it is evident, that (what ever the tenets of fiery spirited Iesuites, and other furious Factionists of that Religion be) the Religion may bee held, and yet due obedience to Princes maintained, and performed, which could not be, if the Re∣ligion were Rebellion, and Faith Faction. Besides, our English Catholicks (though for the most part more Pontifician, and Spanish than French) doe not all disallow the taking of the Oath of Alle∣giance (nor their Priests themselves) but though some of them doe, yet others like and approve

both the Oath, and those that take it; and others neither approve nor denie it, but leave every man to his owne Conscience. The same Answer may serve to M^r. B. second reason, which is drawn from their writings, positions, and doctrines, which they (the Romanists) professe and teach concerning the Popes usurped power, and Soveraigntie over all Kings and Kingdomes of the earth. And likewise to the third, for both of them conclude no more than this; That some Popish Authours exalt the Popes power over the Kings, in deposing and ex∣posing their Persons to the danger of Rebels, and Traytors; and that Popes of late have u∣surped that power: which our Protestant Wri∣ters, and, by name, these which M^r. B. citeth, D^r. Iohn White, and D^r. Crackenthorp, and our Church-Homilies doe clearely prove, and justly condemne as Anti-christian: For all that can be rightly hence inferred, will not reach the Reli∣gion or Faith it selfe, which (admit that these were parts of it) is of farre larger extent and different nature, than to receive it's Denomina∣tion from these few principles, or some men's, or Pope's practises. To make this cleare by an in∣stance wherein I am sure M^r. B. would be loath to admit this reasoning for true Logick. Some Ge∣nevians (and some of ours that learn'd it from them) allow the Deposition of Tyrannicall and Idolatrous Princes and Rulers, and the Peoples rising against them, commend Traytors for good men, and their Treasons for godly enterprizes; approve of private mens killing them, as set on

by God; and in a word, goe as farre in this kinde, as the boldest and bloudiest among the Iesuites; and are in this worse than they, in that the Iesuites alledge their obedience therein, and zeale to an higher authority, pretended to bee in the Pope: But these hold the right of Soveraigntie to be in the People, and allow them to bee their owne car∣vers of their liberty. If any man should be reupon conclude, that the Genevian Religion were Rebel∣lion, and Faith faction, I suppose Master B. would, and for my part (though I detest and abhorre these principles, as most wicked and unchristian) I should thinke they said more than they proved, and so I thinke Master B. hath here done against the Papists.

The last book he mentions is the last Fast-book, which with hideous out-cries he here (and often in other places) complaines, that they have gelded (as hee termes it) and made a mock-fast of it, &c. and that contrary to the Kings expresse proclamati∣on, which ordereth the booke for the former fast to be reprinted and published. There be two things that he quarrels against them in this: First, the altera∣tions. Secondly, the restraint of preaching in pla∣ces infected.

For the first, he saith, they have altered the booke in such wise as he (being a man very tender in that kind, and not willing to waive authority, or to do things without warrant from it) doth not see how any man may read it, as being contrary to the procla∣mation. But I would demand, whether the pro∣clamation were expresly for the having the for∣mer

booke reprinted, without any alteration? if not; as it is most evident that there was no such thing expressed; then can it not bee said to bee contrary to it: for, contraries must both have a being: and then onely could it have been said to bee contrary, if another, and not that, had beene printed; which this might still bee said to bee, though in some things altered; which is a common speech in matter of bookes and other things, where, the bulk remaining, there are made as great, and many times greater alterations, than here were any. But what were these alterations? First, in the first Collect this remarkable pious sentence was left out [Thou hast delivered us from superstition and Idolatry, wherein we were utterly drowned, and hast brought us into the most cleere and comfortable light of thy blessed Word, by the which we are taught how to serve and honour thee, and how to live order∣ly with our neighbours, in truth and verity.] But what of that? Loe here (saith he) these men (the Bishops) would not have Popery to bee called Super∣stition and Idolatry, nor would they have the Word of God commended, as that cleare and comfortable light which teacheth us all duties to God and man. But the man is farre and wide from truth in this fond conjecture; I dare boldly say, there was no such thing thought on. It is out of question (for ought I know) with Protestants, that in Popery there are many grosse superstitions, and Idolatries; and that the Word of God is that cleare and com∣fortable light, which teacheth us all things neces∣sary to salvation. But men may be good Protestants

and yet not damne all their fore-fathers, who lived before the reformation; as he must doe, that saith of them, that they were wholly drowned in Idolatry, and without the light of Gods Word to teach them to serve God, and live orderly with their neighbours: which (though Master B. perhaps will not) some men may thinke to be reason sufficient for the lea∣ving out of that sentence.

But secondly, they have left out a whole Collect: true, and perhaps it was thought fit so to be; not for any thing conteined in it, but only to abridge the length of the service, which I know some of Master Burton's humour did as much grumble at, when that first booke was appointed, and tooke more liberty of shortening it, than that comes to. His conceit, that they did it, because in it preaching was commended, is groundlesse, and the dreame onely of a distemper'd fancy, and shall receive from me the answer it deserves; silence. And that is the best answer also that I can give to that which followes, about the clause left out in the last page, in the order for the Fast, which he would have the people beleeve, was done because they esteemed fasting a meritorious worke: but so with∣out all shew of ground or reason, that it were a vanity (second to none but his) to spend time and words about it. And what hath Master B. or any other to doe with the leaving out of the Lady Eli∣zabeth and her children? which hee might well beleeve was done, either not without his Maje∣sties consent, or at least, that would soone come to His knowledge, who Himselfe had the same

prayers read in his Royall Chappell. Nay, Ile tell thee more, it was exactly done according to the last edition of the Common prayer-booke, and His Majesties speciall direction in this particular, as Master B. and I have beene often told by our betters. Surely, it was a great oversight, that when Master B. was turn'd out of the Closet, hee was not made Master of the Ceremonies, to determine what was fit to be done for the entertainment of the Prince Elector, and other States and Princes that resort to His Majesties Court; seeing, for want of some such able Director, they have com∣mitted this solecisme, & therein given such an into∣lerable affront (as he and his Ipswich brother call it) to that Lady and her children, even while they are now royally entertained at the Court.

For the rest, the prayer for the Navy, every man knowes the occasion was ceased; and I wonder he did not mention the Prayer for the Parliament, which was also left out, and would have help't to have increased the number of his exceptions; and this did no more, nor those that follow, of lea∣ving out sundry Psalms and Collects, &c. which be∣sides that they produced the service to that length that it was thought very tedious, (especially by such as use not to bee over farre in love with the Church Liturgy) were well left out, as being, some of them, chosen to fit the various occasions of those times for w^ch they were apppointed, which were now ceased. And though the speciall pray∣er for seasonable weather were left out, yet there were prayers remaining, wherein petitions were

made for that end, both in the Letany, and in the new-added prayers (which perhaps some like bet∣ter) and so there were petitions made for all that travell by land or by water; so that it might rather be thought that the stormes, flouds, and ship∣wracks that after happened, were because men did use those prayers they had, without devotion and affection, and not that they wanted more pray∣ers to make for that purpose. God (we know) is not taken with many words or loud cryes: and therefore Solomon saith, let thy words bee few, and those few words, breathed out of a devout and af∣fectionate heart, shall prevaile more with the Al∣mighty, than long-winded exercises, or wier-drawn Orisons proportion'd to the length of the hower∣glasse by the best-guifted conceptionist.

But I passe to his other exception, the restraint of preaching upon the fast dayes: which was thought fit for the avoyding of the danger of contagion that might grow by the concourse of people; when be∣ing fasting, they were most apt to take the infection, which by wiser than he was thought to have been a good meanes (next to the devout prayers of the Church) for the decreasing of the plague. And cer∣taine it is, that upon our weake humiliation (not∣withstanding the want of Sermons) the plague du∣ring al the time of the continuance of the Fast, did weekely decrease, as was plainly demonstrated by M. Squire in his religious a Sermon at S. Pauls▪ and that double increase, which M. B. mentions (to dis∣parage the Fasts) was in a great part to be attributed to the weeke before the Fast began. And however

that could not evidence Gods dislike of our Fast for want of Sermons, no more than the Benjamites pre∣vailing argued their innocency, or the injustice of the Israelites cause. Gods judgements are un∣searchable, and his wayes past finding out; so that (though it be familiar with Master B. to frame ar∣guments for his purpose from them) it is impious presumption peremptorily to assigne any particu∣lar reason, either of their first infliction, or their progresse or continuance; and there is nothing in the world, wherein men may, and doe sooner be∣foole themselves, than in reading the obscure Characters of Gods judgements, if once they passe the bounds of sobriety, and presume to bee wise above that which is written. But if hee would needs point out the cause of the plague & its con∣tinuance. Why did he not rather impute it to the murmurings & seditious railings against governors and government which he & too many more are guilty of, seeing the Scripture testifies, that for the like cause, the like and greater plagues befell the Israelites, whereas they never give any example, that God did plague any for want of a Sermon at a publick Fast, as was worthily observed by the author of the fore-cited sermon. As for Preach∣ing (I take it in Master B. sense, for expounding and applying of Scripture) I honour it; and if it be as it ought, esteeme it as a principall meanes for the instruction of Christian people in the waies of godlinesse: but for any absolute necessity of having a sermon or more at a Fast; I never yet saw either reason or Scripture alleaged to any

purpose. And as for those places of Scripture which are cited in the Ipswich libell, to prove that Fasting, praying, and Preaching are the chiefe An∣tidotes and cure against the Plague; There is not one of them, that hath any word of Preaching, but onely mention of Fasting, and Praying, and amendment of life, as meanes for that purpose. His places are, 2 Chron. 6. 28, 29, 30. cap. 7 13, 14. Num. 25. 6. to 10. Ioel 1. and 2. Zeph. 2. 1, 2, 3. and therefore I say (with that worthy man) per∣use the places, and detest the false dealing. But this opinion of the necessitie of Sermons at a publick Fast (as I take it) is built upon another, (which with many passes for currant, though in truth) as groundles as it selfe: and that is, That a Fasting day ought to bee kept as a Sabbath, and so to have all the duties of the Sabbath performed in it. Men must no lesse in the dayes of Fasting abstaine from their ordinary, and bodily labours, and of∣fer upon the high place which they have exalted above Gods Altar twice, at least, upon every of those dayes, the Sacrifice of the Priests lips in a Prayer and Sermon produced to a more than or∣dinary length. Now the grounds which they pre∣tend for a Fast to bee kept as a Sabbath, are 1. that in Levit. 23. 31. 32. where the day of atone∣ment, or Feast of Expiation, is commanded to bee kept as a Sabbath, and day of rest from la∣bours, from even to even: and 2. that of Ioel 1. 14. Commanding the Iewes to sanctifie a Fast, and call a solemn assemblie. But the weakenes of their Arguments, from these places to inferre that

Conclusion, is manifest: 1. because, being onely particular to those Fasts there spoken of, they cannot in reason bee extended to prescribe any generall Rule for all Fasts, as necessarily to be ob∣served, according to their pattern. Particularly, the former place was a Ceremoniall precept, whose obligation lasted no longer than till the com∣ming of Christ. The other in Ioel is altogether as weake, and concludes no such thing. For to san∣ctifie, is no more than to proclaime, appoint, de∣cree, or prepare, as the word is elsewhere com∣monly translated, and that upon the like occa∣sion: and though it bee admitted in that speciall sense, in which they take it, yet is the sanctifica∣tion expressely referred, not to the day, but to the Fast, which in regard of the religious ends, and uses of it, may bee truly called an holy, or sanctified work; and so cannot inferre any Sabba∣ticall sanctification of a day (much lesse of every such day) for that worke. 2. Neither doth the solemn assemblie necessarily import it, the word being of more generall signification, and some times applyed to such assemblies as are farre from holines; and however (as I said before) being one∣ly a particular command, cannot be drawne in∣to a perpetuall rule: As is judiciously observed by that Reverend Divine Master Hen. Mason, in his pious Treatise of Fasting, or Christian humilia∣tion, where this point is more largely and learned∣ly discussed. I leave this then, as an opinion built upon a sandy and tottering foundation, which (whatever shew of pietie it seemes to carry with

it) hath no ground in reason, or Scripture, to sup∣port it. And I shall crave leave likewise, that I may not trace him any more in his wilde vagaries that hee here makes bringing fire, saucie and presumptuous Arguments to prove, that His Ma∣jestie never intended to restraine Preaching on the Fast dayes, when the Proclamation, which is vox Regis, speakes it. Some men (but none goes beyond Master B.) have a dainty facultie, this way; if a thing like them, they will have Scrip∣ture for it, or it shall goe hard: and if they can finde none, they will yet bring reasons to shew that it must, and ought to bee there (as some have done for the establishing of the Lords Day) If they like it not, then plaine words are not enough to prove it spoken, as here His Majesties Proclamation is not sufficient to declare his Royall meaning, but hee must be forced by multitude (I cannot say weight or force) of Arguments to meane otherwise, yea cleane contrary to his ex∣presse words. But this is but his old fetch, to put the Bishops betweene, when hee levels his envenomed shafts of detraction against His Sacred Majestie, thereby hoping to procure them envie, and to get a starting hole to avoyd the danger of broad∣mouthed Treason. The Bishops prohibited Preaching, and not the King. But, whoever did it, naught it was, and that which made the Fast to bee neither grave nor religious: and if it prove to bee His Majesties, I suppose it is not M^r. Burtons saying, he had rather dye, than conceive such an opinion of his King, that will save him from the just reward

of his audaciousnes. But I passe by this, and those nine reasons that follow, moving him (had the season served for his accesse) to have becom'n an humble petitioner to His Majestie, for the taking off of that restraint, that preaching at the Fasts in places infected, might bee permitted: partly because of their vanitie and weaknesse, and partly because I would not prevent my selfe, being to speake of preaching in Generall under the next head, where I must touch upon some of these particulars, of which I now come to speake.

CHAP. XVII.

Of the sixth pretended Innovation in the Meanes of Knowledge. The Knowledge of God necessa∣ry. The Scriptures the key of Knowledge. Im∣pious to take them away, or hinder the Know∣ledge of them. The difference betweene the Scriptures, and Sermons. How Faith is be∣gotten: of Rom. 10. 17. The Word of God must be rightly divided, and what it is so to doe.

THE sixth Innovation (he tells us) is about the meanes of the Knowledge of God, and of the mysterie of our salvation, where in hee charges the Prelates, as our Saviour did the Scribes and Pharisees: That they shut up the Kingdome of Heaven against men, and neither goe in themselves, nor suffer them that were entring to goe in. Which

(saith he) in Luke 11. 52. is expressed thus: Yee take away the key of knowledge. And then hee de∣clares his meaning, after a confused clamorous manner; The summe whereof is but this. They hin∣der and disgrace preaching, and will not suffer men to preach or Catechise as they desire. For answer to this, I say first; That it is a certaine truth (and granted by all that understand any thing in religi∣on) That the knowledge of God, and of the my∣steries of salvation, is most necessary for every Christian; so as without a competent measure thereof by some meanes attained, it is impossible for any man (come to yeares of discretion) to be saved. Secondly, It is also as certaine, that it is not in the power of nature to attaine unto this competencie of knowledge, in those things espe∣cially that concern the mysteries of our redemp∣tion, without the helpe of a key reached out un∣to us from God himselfe, who alone can make knowne what is that his good, acceptable, and per∣fect Will, by beleeving and doing whereof, hee hath determined to bring men to happinesse.

Thirdly, It is agreed upon by all Protestant Di∣vines that this key of knowledge is the Word of God, contained in the Canonicall Scriptures of the old and new Testament, which containe all things necessary to salvation.

Now, it cannot but bee a most hatefull and odious sinne and impiety, to take away from Christians this Key of knowledge, and to barre them any way from the use of it; and this kinde of per∣secution, which was used by Iulian the Apostate, is

the most cruell of all others, as tending not to the destroying of the bodies, but both of bodies and soules for ever in hell fire: and therfore we justly condemn the Church of Rome, as envious of the sal∣vation of mens soules, in not permitting the Scrip∣ture to be had, or read in a vulgar and known lan∣guage. And if any of our Prelates should doe the like, I think M^r. B. might justly complain, and (in an orderly way) seek redresse of so great a mischief. But this he cannot say: for, hee that hath said so much, I doubt not (if he could have had the least colour for it) but he would have said that too. All the businesse that he moves this stir about, is: The putting downe of some Lectures, and Sermons, and regulating of Catechising. And this he would have the people beleeve to bee the taking away of the key of knowledg, and the means of the knowledg of God, and of the mysteries of salvation. And this hath beene an old deceit, with which many Ministers of his faction have cosened (if not them∣selves) the people. For, whatsoever is spoken concerning the efficacie, or necessity of Gods Word, the same they tie and restraine only unto Sermons; howbeit, not to Sermons read neither, (for such they also abhor in the Church) but Ser∣mons without booke, Sermons which spend their life in their birth, and may have publike audience but once. And hence it is that these great cryes are raised, that a Minister shall not for any irregu∣larity be suspended, or his extravagant fancies re∣strained, or any order for the time, or manner of preaching prescribed, but presently they cry out,

that the Word of God, the Gospel, & ordinary means of salvation are taken away, or hindered. The truth is we have no Word of God but the Scripture: Apo∣stolike Sermons were, unto such as heard them, his Word, even as properly, as unto us their wri∣tings are. Howbeit not so our owne Sermons, the expositions which our discourse of wit doth ga∣ther and minister out of the Word of God. And much lesse every fond opinion, which passion, or misguided zeale, shall utter out of the Pulpit. To dignifie these with the name of Gods Word, is both a grosse taking of Gods Name in vaine, and a dan∣gerous delusion of Gods People. And yet so farre are some transported and carried away with this mis-perswasion, that they attribute more to mens expositions, than to the pure and infallible Word of God it selfe. For they deny that any power to save soules, though read, or otherwise published in a knowne tongue, and so plainely expressed, that it cannot transcend the capacity of a meane understanding, as indeed it is (and we confidently, and upon sure and infallible grounds mantaine it to be so against our adversaries of Rome) in those things that are absolutely necessary to salvation. Which opinion of theirs (if ever any were) is most senselesse, and contrary to all reason. For wee read, that the Scriptures are able to make men wise unto salvation, That the Word of God received with meeknes, & ingrafted, is able to save our soules: and that they thus commended the Scriptures, as availeable to this end, for certaine, had no se∣cret conceit which they never opened to any,

a conceit that no man in the world should be that way the better for any sentence in it, till such time as the same might chance to bee preached upon or alledged, at the least, in a Sermon. There is no such coherence between Sermons and faith, that ordinarily a Christian mans beleefe should naturally grow from thence, and not possibly from any other kinde of notification of the Word of God. The Apostle indeed faith, that faith com∣meth by hearing, and hearing by the Word of God. But is not the Word as well heard when it is read, as when it is preached upon, in Master Burtons precise acception of the word. The begetting of faith in mens hearts, commeth from the con∣currence of two things. First, the Word of God, which is the object of faith. Secondly, the noti∣fication of this object to the understanding by such meanes as it may bee able to apprehend it: and this notification or conveighing of the word of God to the understanding, is that which the Apo∣stle calls hearing, and comprehends in it both reading of it by a man's selfe, & hearing it read by, others, or any other way whereby it may come to be understood and assented unto, as preaching (in that sense to which it is, by these men, restrained by way of Sermons;) and yet we must give prea∣ching (even in that sense) it's due: and farre be it from any, yea and I dare confidently say, it is farre from any of those whom Master B. taxeth, to de∣ny it it's just honor: onely let it not be lifted up to an unjust competition with the Scriptures, and immediately inspired Word of God it selfe; and

much lesse preferred before it in power and effi∣cacie; or to have the word of God to borrow and fetch its power and saving vertue from it; neither let it not bee opposed to, or bring in contempt (that which it ought chiefely to labour to pro∣mote) the publicke prayers of the Church, which is the true and proper worship of God.

With these Cautions, whatsoever honour men shall give (not to every vaine babling & venting of fables & newes, & corantoes, out of the Pulpit, but) to preaching rightly so called, that is, the sober and solid explication & application of any portion of the word of God, will never offend the Prelates of these times, nor any other piously affected Chri∣stian. Let them dignifie this, if they please (in a secundary sense) with the title of Gods word: Let them call the Ministers of it even in respect of this (as the Apostle hath done in regard of their whole office) co-workers or joynt-labourers with God; (than which, what greater dignity can be imagined?) yet they shall not be gaine said by any Prelate, or feare the censure of the High-commission for it. Men doe not (we know) bring the saving knowledge of God into the world with them: it must be in∣stilled by some meanes, and among the rest, it is Gods ordinance, That the Priests lips which should preserve knowledge, should in this way let their doctrine drop as the raine, and their speech distill as the dew: and that the people (who have not the like opportunity or ability of knowledge) might seeke the law at their mouthes, who (even in this) are the messengers of the Lord of Hosts. Yea, if

this bee not enough, let them preferre this above all other meanes, and it will easily be granted, in regard they are more apt to make impression upon the hearers, more powerfull incentives of good affections, than other wayes of teaching are. But all this notwithstanding, though there be so much of God in this work, yet there is somewhat of man still in the best of them, and that, where ever it be, is not priviledged from error, imperfection and vanity: and hence it comes to passe, that ma∣ny times men (with those in the prophet) use their tongues, and say; The Lord saith, when God sent them not, nor commanded them, but they prophesie false dreames, and cause the people to erre by their lightnesse: Yea too often (as these sermons here before us,) men make the Pulpit but a stage to act their passionate distempers and spleene, to ransack the affaires of state, and to pick out thence such things as may claw the peoples itch, who ever are content to heare those above them taxed; or if men doe not shew themselves to bee men in so grosse a manner; yet it cannot bee expected, but that discretion will bee sometimes wanting, to know what meate is fittest for the strength of their auditory, and when and how to administer that which is sufficient for their due nourishment, without the over laying of their stomackes, to the ingendring of spirituall crudities, and corrupt hu∣mours. It is a misconceit that some have, who be∣cause the Apostle bids his scholer Timothy to preach in season and out of season, there can be no time or measure unseasonable, and so no bounds

(without injury) set to preachers or preaching. When wee know the nature of the duty it selfe, the end of it, the necessity of other duties to suc∣ceede; and all shew that there is an out of season, (and an out of measure too) which the Apostle never intended to urge his scholer to preach in. Yea and our Saviour himselfe (whom Saint Paul would not contradict) told his Disciples of such an out of season, that he thought not fit to preach to his Disciples the things which they should af∣terwards be taught, when he saith, I have yet many things to say unto you, but ye cannot beare them now. It must needes therefore behoove the gover∣nors of the Church, the Bishops, (who are the grand Pastors and Ministers of their whole Dioces) if they will not bee wanting to the Cure of soules committed to their charge, to see that those whom they admit to partake in their cure and charge, doe rightly divide the word of truth; to see that it be, not onely the word of truth, but right∣ly divided; rightly, 1. in regard of the quality of it, that it may be suited to the condition and capa∣city of those to whom it is divided, putting a dif∣ference betweene those that are carnall, and those that are spirituall, betweene babes and strong men in Christ; between those who are unskilfull in the word of righteousnesse, and those who by reason of use have their senses exercised to discerne both good and evill. 2. It must be rightly also for the time, maner, and measure of it. 1. There is a time for all things, a time to preach, and a time to pray, and a time for worke, a time also for recreation:

and it is a point of wisedome to fit every worke to its best time and season, and the fitnesse of the sea∣son is a great furtherance to the worke, which many times by unseasonablenes becomes unpro∣fitable, and gaines contempt. It is, without questi∣on, then best received, when mens minds are fre∣est from distraction of worldly cares or pleasures: and therefore the Sundayes and Holidayes are the fittest times for Preaching, and not upon Mar∣ket-dayes, when men must be dilemm'd betweene the word of God, and their worldly affaires; and when some willingly, others sometimes are ne∣cessitated to preferre their body and the world, before their soules and Heaven: and much lesse (as if a sermon were of kin to a fiddle or a bagpipe) to have preaching upon every merry meeting, or feasting, or at a Beare-baiting (at which I once heard of a sermon made) which cannot be but a prophanation of Gods Name, and derogation from the honour of his ordinance.

Secondly, For the manner of it, it must bee done gravely, with religious reverence, for the edifying of men in their holy faith and godlines; not vainely, or with intermixture of Fables, newes, or passionate declamations; for such prophane and vaine bablings will encrease unto more ungodlinesse, and their words will eat, as doth a Gangrene, edifying to nothing, but sedition, and the subversion of the Church.

Thirdly, For the measure; That cannot bee rightly done, that is over-done, and there may be a too-much even in the best things; and spirituall

food, as well as corporall, must bee taken with respect to the digestive faculty of the eaters. The too-often, and over-much taking of the best and daintiest fare, begets loathing and contempt, whereas the moderate use, procures appetite, helps digestion, and mantaines their due esteeme: and certainly, there is nothing more advanta∣gious to piety, than to uphold the Majesties of the Priestly, or ministeriall offices, and among the rest, of Preaching; which cannot but bee im∣paired, if it be, either too often, or out of due measure obtruded upon men; for familiarity, we know, breeds contempt, but retirednesse is the preserver of Majesties, and rarity commends pleasures, and makes them more delightfull, and (with moderation) must needs make preaching pretious, and become more acceptable, which, if it be not, it cannot profit: Besides, Sermons must be ordered for their measure, and length, that they leave roome sufficient for solemne Prayers, and other Divine Offices; these must not bee cur∣tall'd to lengthen them, nor vilified, by meanes of any new-devised formes of praier, either ushering, or following them. And therefore, when the Bi∣shops (to whom the care and charge of these things belong) shall in their wisdomes thinke fit to use their just power, to order, and regulate Preachers and Sermons according to these rules, they doe no wrong, but right, to the Word of God, and what in duty they are bound to doe. If Lectures be unseasonable, or not in places fitting; if they be upheld with faction, abused, and made

nourishers of sedition & male-contented thoughts; or cast contempt upon the Pastorall charge, and setled ministery. To suppresse such Lectures, and suspend such Preachers, is but just and fit: and others than such as have beene guilty in these, or the like kindes, have not received any such cen∣sure. If Sermons upon the Lords day bee produ∣ced to that length, that they justle out the Prayers of the Church, or be become of that esteeme, as that men shrinke up all religion into hearing, or that they be of that straine, that the ignorant may be ever learning, and never able to come to the know∣ledge of the truth; it is but reason that they both cut them shorter, and provide for the due esteem of other religious duties, and for the instruction of the ignorant, by turning Sermons into catechi∣sing; and if that be abused too, and that men, in stead of laying the foundation, and teaching the first principles of the Oracles of God, (which is the true catechizing) shall soare aloft, and adventure upon the most high and abstruse points in Divinity, and notwithstanding his Majesties Declaration to the contrary, shall deliver the doctrines of Election and Reprobation; and that in such wise, as to make God the author of sinne and obduration in sinne, which is blasphemy in the highest degree: if men use to catechise after this manner (as some of late have done) is it not high time to reduce men to the prescribed platforme of the Church Cate∣chisme, which (even in the bare questions and an∣swers, as it is there set forth) cannot bee denied (without extreame ignorance, or impudent ma∣lice)

to containe the principles of Christian Reli∣gion, and whatsoever is necessary to be known of those for whom it was intended; for the fitting of them for the receiving of the Lords Supper. Lastly, if Sermon-prayers shall bee used as libels, (as some have used them) or be exalted above the prayers of the Church (as with too many they are) it cannot but bee much better to tie men to the forme prescribed in the Canon (which was the old use of these prayers in this Church) and to shut up all in the Lords Prayer, which is with∣out all contradiction, the most absolute patterne of prayer, and the summe of all rightly-concei∣ved petitions.

My conclusion then is, that the Reverend Bishops, doing these things upon these grounds (and no otherwise, and upon other grounds they have done nothing in this kinde) are unjustly charged to take away the key of knowledge, whose right use by these meanes is preserved and resto∣red to the singular benefit of Christian soules.

CHAP. XVIII.

Of the seventh pretended Innovation in the Rule of Faith. What matters of Religion are sub∣mitted to the Bishops decision. The Doctrine of our Articles. The properties of the Bishops decisions. Master Burtons clamors against the Bishops in this particular, odious and shame∣full. Of that speech which he ascribeth to the Lord Archbishop of Canterbury, concerning the Catholick Church. What is justly attri∣buted to the Church, and how we, ordinarily, come to know the Scriptures to be Scriptures.

THe seventh Innovation, he makes to be in the rule of Faith, for, whereas the perfect and compleat rule of faith, is the holy Scrip∣ture, as 2 Tim. 3. Our new Doctors cry up the di∣ctates of the Church, to wit of the Prelates, to bee our only guides in Divinity; as in Reeves Commu∣nion booke Catechisme expounded. pag. 20. & 206. where (as he saith that authour affirmes) all Mini∣sters must submit to the judgement of the Prelates in all matters pertaining to Religion: and all Pre∣lates must submit to the judgement of the Arch-pre∣late. And then addes his owne glosse, as having a Papall infallibility of spirit, whereby, as by a Di∣vine Oracle, all questions in Religion are finally de∣termined.

My Answer to this shall bee very briefe, for that the same crimination is by Master B. obje∣cted in his Lawlesse Pamphlet intituled, An Answer to a late Treatise of the Sabbath day; and since by the Reverend Author of that Treatise (that ve∣nerable masse of solid learning) the L. Bishop of Ely, so profoundly answered, that my poore en∣deavours seeme to me altogether needles; it be∣ing abundantly sufficient to referre my Readers thither for satisfaction. Yet somewhat I will say, for their sakes that have not that Booke at hand. First, it is confest, that the holy Scripture is the sole and compleat Rule of Faith. This is the con∣stant, and subscribed Doctrine of our Church: And therefore it were strange that they, who themselves have so often subscribed, and who ex∣act subscription from others, should goe against so confessed a truth: and certainly, if hee had had but the least graine of ingenuity, in interpre∣ting the writings of other men, or rather, if ma∣lice had not wholly filled him with ignorance and confidence, hee would never have dream't of any contradiction to this Doctrine, in the words by him alledged, or to have stretched matters of Religion subjected to the Bishops determination, to the substantiall points of Faith, which no Pro∣testant ever affirmed. But somewhat sure there is in it, that is in matters of Religion, submitted to the Bishops judgement: True; and so it ever was in the Church of God. But this extends not to matters of Faith, or manners to be believed, and done of necessitie to salvation, so as to coine

new articles in either kinde: The power which by them is challenged, and by all understanding Christians in all ages of the Church ascribed to them, is no other but that which is given them by the tenth Article of our Religion, whose words are; That the Church hath power to decree rites, and ceremonies, and authoritie in Controver∣sies of Religion. Where by the Church (whoever Master B. understands) is meant the heads, and Governors in the Church, to whom the right of direction and government doth peculiarly be∣long; and therefore they are called Bishops, or Overseers, and Rulers, or Guides, and Leaders, as being, by their Office, to judge of things need∣full, and to direct those that are under their charge.

Now this power of theirs hath these pro∣perties. 1. It is not supreme, but ministeriall, not ruling, but ruled by the Scriptures, by which rule they are to square their determinations in all matters of Religion; being altogether unlaw∣full for them, to define any thing contrary there∣unto. 2. The things wherein they have power to decree, ordaine, alter and change any thing touching Religion in the Church, is onely in mat∣ter of Ceremonie, which are in comparison, of the points of Faith, onely circumstantiall as concer∣ning time, place, gesture, order, and the like, to bee observed in the service of God. 3. In these things which they thus order, and ordaine; they must keepe them to those generall Rules. 1. That things be d••••e decently, and in order. 2. That no∣thing

bee ordained contrary to the Scripture. 3. That things beside the Scripture ordained, be not inforced to be believed of necessitie to sal∣vation, as our Article speakes. 4. Their deci∣sions in matters of Religion are not infallible, neither did they ever challenge, nor any (that ever I heard of among us) ascribe unto them, no not to the Arch-prelate any Papall insallibilitie of Spirit: Neither did they arrogate any other abi∣litie of right, and true judgement in things than is attained by ordinary meanes, nor any immediat∣ly Divine Inspiration, or Assistance annexed to their Chaire, all which the Pope doth. Lastly, the submission that is required by those that are under them, Ministers and people, is not absolute, and such as no inferiour Priest, or Christian can without sinne dissent from their judgements; but in regard of externall order, and for the avoiding of confusion, and sects in the Church; as it is not left free for every man to appoint, or judge of matters of Religion, or to have them after their owne way, so it cannot but be a great disorder, and consequently a sinne, for any man out of his private humour openly to reclaime, or to disobey those who are invested with the power of Judi∣cature. This being the power that is given, or challenged by the Bishops, it cannot but be a won∣der to thinke that any man, should bee so past all shame, as so odiously to clamour (upon this ground) against the Bishops, and Fathers of the Church, and to deride, and scorne the most Re∣verend Arch-Bishop of Cant. calling him the Oracle,

and one that hath a Papall infallibilitie of Spirit, and the like. But for a Priest to doe it, puts it beyond all wonder, and astonishment; especially if wee consider these two things. First, (which is also observed by the Reverend Bishop of Ely) that at his Ordination he promised, yea, swore that hee would reverently obey the Bishops, and with a glad minde, and will follow their godly admonitions, and submit to their godly judgements. 2. That every Priest hath a power of directing those that are under his charge in matters of Religion, and that the people ought to inquire the Law at their Mouthes, and to submit to their judgements; which to take away from them, were to robbe them of a maine part of the Priestly function: and yet I suppose neither challengeth any Papall infallibilitie of Spirit, nor requireth any blind obedience, and therefore how he can charge these things upon the Bishops, for clayming the same power over the inferiour Clergie, and people; which himselfe as a Priest hath over the people committed to him, is more than wonderfull. Well, but for all that, here is a strange piece of Poperie, which hee addes, uttered by the Chiefest Prelate of England in the High Commis∣sion, viz. That in matters of Divinitie wee are not tyed to the Scriptures, but to the Vniver∣sall Catholicke Church in all ages; for how (said hee, so Master Burton affirmes) shall wee know the Scriptures but by the Church?

But that this man hath set his faith to sale for popular breath, so that his testimony is of no va∣lue;

I should here runne aground, and miscarry in my undertakings: How? not tyed in matters of Divinity to the Scriptures? surely His Grace did much forget himselfe, and what himselfe hath both subscribed and publickly maintayned against the Romanists. Or rather Master Burtons zeale, hath farre over-reached in imputing so grosse an error so insulsly expressed, to so learned and eve∣ry way accomplisht a Divine. Yet somewhat per∣haps there was said which might minister occasion to malevolence thus to traduce him. Perhaps, if occasion were offered, Hee might make the con∣sentient testimonie of the Catholicke Church in all ages, the best interpreter, & the best rule to follow for the setling of the understanding in the true meaning of holy Scripture. Yea he might, perhaps, say, in all matters in Divinity (taking it to include matters of ceremony and other things in which consist not the substance of faith or manners ne∣cessarily required to salvation) we are not tyed to the Scriptures.

It is no innovation to admit traditions, which was ever granted in our Church, and never deny∣ed by any learned Protestant. We baptise infants, receive the Apostles Creed, acknowledge the num∣ber, names, and authors of the Bookes of Canonicall Scripture. (that I mention not for feare of dis∣pleasing Master B. the observation of the Lords day) all which besides a number of rites, ceremo∣nies and observations, whereof we have neither irrefragable precept nor example in the Scrip∣tures: onely wee doe not admit any traditions

contrary to the Scriptures; nor doe wee (as the Councell of Trent) receive them with the same reverence and pious affection, or advance them to an equality of authority with Scriptures, but as subservient unto them. Further, (though Master B. startle at it,) it is no innovation neither to make the Churches testimonie to bee the meanes of our knowledge, the Scripture to bee the Scripture: which is no more than our Articles allow, cal∣ling the Church a witnesse and a keeper of holy writ. I wish Master B. would have given us his answer to the question, and have told us how hee came to know the Scriptures; seeing he will not seeme to bee beholding to the Church for that peece of learning, surely hee had it by revelation, or recei∣ved that booke (as Saint Iohn did) from the hand of some Angel; for I will not bee perswaded hee brought that knowledge into the world with him. But, whatsoever hee shall perswade himselfe and others, it is an undoubted truth, that we come to know the Scriptures by the Testimony of the Church, and that secluding that, wee cannot (or∣dinarily) bee perswaded that they are the word of God. But withall we must know, that it is one thing to suspend the authority of the Scriptures upon the Church, and to make the Churches te∣stimonie the foundation of our beliefe of those things which are conteyned in the Scripture; and another, to make the Churches proposall and te∣stimony a necessary meanes and condition with∣out which ordinarily men cannot know them, to be those divine oracles whereon our faith is to be

builded. And because Master B. may thinke the better of this tenet if it be delivered by others, he shall heare the same from the late learned Deane of Glocester (whom I know he will not count any Popish Innovator) who (answering a Popish Trea∣tisor, that would needs fasten a Popish absurd doctrine upon this assertion) writes thus:

If Protestants receive the number, names of the Authors, and integrity of the parts, of bookes, divine and Canonicall, as delivered by Tradition, as I say they doe: and if without tradition we cannot know such divine bookes, he (The Popish Treatisor) think∣eth it consequent, that tradition is the ground of our faith. But indeed there is no such consequence as he imagineth. For it is one thing to require the Tradition of the Church as a necessary meanes where∣by the Scriptures may be delivered unto us and made knowne; and another to make the same Tradition the ground of our faith, &c. Thus that judicious Doctor with much more to that purpose, evident∣ly proveth his assertion. Briefely, the authority of the holy Scriptures depends onely upon the author, God himselfe; the Church receiving them as delivered by God, and so approving, pub∣lishing, preaching, interpreting, and discerning them from other writings, doth not adde any thing to the authority of them, which (by her meanes beeing made knowne) of themselves they are able to perswade, and to yeeld sufficient satis∣faction to all men of their divine truth: And this authority thus made knowne, is that into which, as into their highest, and utmost cause and end,

our faith and obedience is resolved. And this may serve for answere to this false and groundlesse crimination.

CHAP. XIX.

Of the jurisdiction of Bishops: how farre of Divine right given by Christ to his Apostles, and from them derived by succession. The power given to the Apostles divided into severall orders. What power Ecclesiasticall belongs to the King; and the intent of the Statutes which annex all Ecclesiasticall jurisdiction to the Crowne. Of Master Burtons Quotation of the Iesuites Di∣rection to be observed by N. N. Master B. and the Iesuite, confederates in detraction and ig∣norance.

BVt there are two things here which I am un∣willing to passe over. The first is, that here he saith, that the words which he ascribes to the Lord Archbishop of Canterbury were by him spoken at the censure of Doctor Bastwick, for oppugning the jurisdiction of Bishops, Iure Divino, as being no where found in the Scripture, &c. This is one thing, which though here brought in upon the by, I cannot passe; because I finde him else where much harping upon the same string. Hee will not have the Bishops derive their succession from the A∣postles: cryes out upon D^r. Pocklington for deli∣vering that doctrine, affirmes their authority and jurisdiction to be onely from the King; that, not to

derive it thence, is against the law of the Land, and I know not what danger besides; and that Doctor Bastwick is imprisoned for defending his Majesties royall prerogative, and much more to the same purpose. Here (not to meddle with Doctor Bastwicks case (against whom there are other crimes objected than that which hee here menti∣ons) I will onely lay downe some briefe conclu∣sions, and their consectaries, declaring the truth in these points, and referre those that desire fur∣ther satisfaction to such as have purposely treated of this subject.

And my first conclusion shal be, That the Kings [Conclu. 1] and Queens of this Realme neither have, nor doe challenge in right of their Crownes, any authori∣ty, or power of the ministration of Divine Offi∣ces in the Church. Wee give not to our Princes (saith the thirtie seventh Article) the ministring of Gods Word, or of the Sacraments; neither doe they claime the power of the Keyes, for remitting or retaining of sins, either privately or publickly.

From this, I inferre these consectaries. First, [Consect. 1] That it is no derogation or intrenchment upon the Prerogative Royall, to deny the Kings Maje∣sty the power of administration of the Word and Sacraments, of ordination, excommunication, or any other act belonging to the personal execution of the Episcopall, or Priestly function. And this is so evidently deduced frō the former, that, it being granted (as it must be by those that will not deny the Articles of our Church) this cannot be denied

That no man can reasonably imagine, that the [Consect. 2]

Statutes which annexed Ecclesiasticall jurisdicti∣on to the Crowne, intended to give the King any power of this nature, which Queene Eliza∣beth (in her injunctions) and all other godly Kings and Princes ever disclaimed.

That it can bee no deniall of his Majesties just right, nor violation of Statute, nor danger of [Consect. 3] Praemunire for Bishops, to exercise their juris∣dictions thus farre, in their owne names, or to say, they have them not from the King.

My second conclusion is, This Ecclesiasticall [Conclu. 2] power, was given by Christ to his Apostles, both for preaching, and administring the Sacraments, Matth. 28. 29, 30. and for the power and use of the Keyes. Iohn 20. 21. Matth. 18. 18.

Thirdly, Our Saviour giving this power, inten∣ded [Conclu. 3] that it should continue in the Church, to the end of the world; as it is most evident. First, in regard of the equall necessity, and use of it in the Church, aswell afterwards, as in their times. Se∣condly, in regard of his promise, of his assisting presence, or being with them alwayes, even to the end of the world.

From which will follow; First, the necessity of the power of ordination, for the transmitting this power by the Apostles, to some others, in whom, the same power (though not in the Apostolicall latitude) should remaine, when they, (who were not alway to con∣tinue) should bee translated out of this world. Secondly, the necessity of an un-interrupted succession in the Church of those who shall bee

lawfully invested with this power, which can at no time bee wanting in the Church, without the ruine of that building, for the edification of which, it was first given.

Our Saviour, together with this power given [Conclu. 4] to his Apostles, did give the grace, to enable them to exercise that power, and discharge that functi∣on, which hee had imposed upon them. This is manifest; First, because God never useth to call any to a charge, without furnishing them with grace to discharge it; and therefore, in the Old Testament, annointing with Oyle was used, which (because naturally it made mens bodies both fra∣grant and active) was to signifie, both the conse∣cration and designation, Gods worke, and the fit∣ting of those, upon whom it was imposed, with gifts necessary thereto required. Secondly, it is manifest from the plaine words of our Saviour, in that giving them their Commission, hee breathed on them, and saith unto them, Receive the Holy Ghost.

And from hence we may inferre; That in the transmission of this power and function, there is necessarily required, a continuall supply of grace, though not in the same measure as in the Apostles, nor for all those operations, which were usefull in the first foundation of the Christian Church, yet in the same kinde, and for the discharge of the function, so farre as it should be necessary ever to continue in the Church; and that therefore, in the consecration, and ordination of those who are called to this function, and to whom this

power is committed, God doth ordinarily confer this grace: as appeares by that of S. Paul, putting Timothy (whom he had consecrated Bishop at Ephe∣sus) in mind to stir up the grace that was given him by the laying on of his hands; and that God doth in the same way, still give the like grace, is out of all question, unlesse men shall thinke, either that the grace is not now necessary, or that God is wan∣ting to his Church, or that the Apostles did faile in prescribing the right way for the conferring of it. So, that of this Saint Ambrose truly said. Man layes on his hands, God gives the grace; the Priest layes on his right hand in supplication, and God blesseth it by his powerfull right hand. The Bishops mitiates into the Order, and God bestowes the dignity.

Lastly, the Apostles who from Christ received both the Priestly, and Episcopall power in one, did divide the same, and made distinct orders and degrees of them in the Church: in which they appointed Bishops, Priests, and Deacons, all which wee finde mentioned by Saint Paul, in his Epistles, and in the Acts of the Apostles, and in the most ancient Writers, and records, that are extant in the Church. And these orders thus by them distinguished, were subordinate in such sort, as the whole remainder of the Apostolicall Office, that is, so much as the perpetuall necessity of the Church required, was in the Bishops, who, besides that which they had in common with Priests, as power to preach, & administer the Sacraments, and of absolution, had also power of jurisdiction, and

ordination, and both Priests and Deacons were by them ordayned and subjected to their authori∣ty. All which may be proved out of Saint Paul prescribing to Timothy & Titus (whom he had or∣dayned Bishops) how to exercise their jurisdiction, and to use the power of ordination, or laying on of hands, which he no where doth to the Priests or Deacons, but more clearely by the ancient Canons and writings of the Fathers in the primitive Church.

That which results from all this, is, That to affirme, the Episcopall order or authority, as it is meerely spirituall, to bee received, not from the King, but from God and Christ, and derived by con∣tinuall succession from the Apostles, is no false or arrogant assertion, nor prejudicall to the Kings prerogative royall, and so not dangerous to those that shall so affirme, or that challenge and exercise their jurisdiction in that name.

For the further demonstration hereof. I will also briefly set downe what power in causes Ec∣clesiasticall is due and challenged by the King and other Soveraigne Civill Magistrates, & what Ec∣clesiasticall jurisdiction is annexed to the Crowne of this Realme, which the Bishops must acknow¦ledg thence to be received, and exercised in that right.

My first conclusion shall be in the words of [Conclu. 1] our thirty seventh Article, where the power of Kings in causes Ecclesiasticall, is described to bee only, That they should rule all estates and degrees committed to their charge by God, whether they be

Ecclesiasticall or Temporall, and restraine with the Civill Sword, the stubborne and evill doers: other authority than this (as Queene Elizabeth in her Injunctions) His Majesty neither doth, ne ever will challenge; nor indeed is due to the Imperiall Crowne either of this or any other Realme. Where I observe two things wherein the Sove∣raigne authority of Princes in causes Ecclesiasticall doth consist; First, in ruling Ecclesiasticall per∣sons; under which are comprised, 1 their power to command and provide that spirituall persons do rightly and duly execute the spirituall duties belonging to their functions: 2 to make and or∣daine Lawes to that end, and for the advancement and establishing of piety and true Religion, and the due and decent performance of Divine wor∣ship, and for the hinderance and extirpation of all things contrary thereunto. Secondly, in pu∣nishing them as well as others (when they offend) with the Civill Sword. Spirituall or Ecclesiasti∣call persons being offenders, are not exempt from the coercive power of the King, but that he may punish them as well as others; but it is with the Civill Sword, as that only which he beareth, not with the Ecclesiasticall, or by the sentence of Ex∣communication. It belongs to Bishops, and not to Kings, to draw the Spirituall Sword, yet that is also wont to be unsheathed and sheathed at the godly command and motion of religious Kings. And they may (as pious Princes use) second, yea and prevent the spirituall Sword, and with the Civill (as name∣ly with bodily and pecuniary punishment) com∣pell

his subjects as well Ecclesiasticall as Tempo∣rall to the performance of the duties of both Tables.

My second conclusion or (as I may rather [Conclu. 2] terme it) my inference upon the former is; That the Bishops having any civill power annexed to their places, and exercising the same either in judging any civill causes, or inflicting temporall punishments, whether bodily or pecuniary; have and use that power wholly from the King, and by his grace and favour in his right.

That the Episcopall jurisdiction, even as it is [Conclu. 3] truly Episcopall and meerely spirituall; though in it selfe, it be received only from God: yet in as∣much it is exercised in his Majesties Dominions, and upon his subjects, by his Majesties consent, command and royall Protection, according to the Canons and Statutes confirmed by his Autho∣rity; nothing hinders but that thus-farre all Ec∣clesiasticall Authority and jurisdiction may bee truly said to be annexed to the Crowne, and deri∣ved from thence.

And this onely is the intent of those Statutes which annex the Ecclesiasticall jurisdiction to the Crowne. Which notwithstanding, it may truly bee affirmed, that the Bishops have their function, and jurisdiction for the substance of it, as it is meerely spirituall, and so properly Ecclesiasticall, by Divine right, and only from Christ; and that it is derived by a continuall, and uninterrupted succes∣sion from the Apostles. But if Master Burton con∣ceive that the Bishops affirme, that they have

power to exercise this their spirituall jurisdiction within His Majesties Dominions, and over His Subjects, of themselves, and without licence, and authoritie from His Majestie. Or that their tem∣poralities, their revenewes, their Dignities to bee Barons of the Parliament &c. or the authority that they have, and use either to judge in Causes temporall, or to inflict temporall punishments, be∣long to them by Divine right, or otherwise than by the favour of his Majesty and his predecessors, hee makes them as absurdly ignorant, and pre∣sumptuous as himselfe.

The other thing which I cannot let passe, is, that which he here cites out of the Iesuites pamphlet intituled, A direction to be observed by N. N. &c. wherein the Iesuit, it seemes, applauds the pre∣sent state of our Church, as comming on towards Vni∣on with Rome, The temper and moderation of the Arch Bishop, and some other learned prelates, and the allowance of some things in these dayes, which in for∣mer times were counted superstitious, as the names of Priests and altars, and the acknowledging the visible beeing of the Protestant Church for many ages, to have beene in the Church of Rome, &c. My pur∣pose is not here to enter the lists with the Iesuite, who (I doubt not) ere long will bee more suffici∣ently answered, than I have either leisure or abi∣lity to doe. All that I shall say for the present is, First, that Master B. is willing (it seemes) to take dirt from any Dunghill to cast in the face of his Mother the Church of England, and that though hee professe such mortall hate to Rome, that the

last affinity with her (though many times but imaginary) makes him breake forth into strange expressions of his abomination. Yet hee can bee content to joyne hands with the worst of the Romanists (the Iesuites) and use their aide to slan∣der and make odious the Church in which hee was bred. But it is no Innovation, this; it hath beene a long practise of the Faction, (whereof he is now ambitious to become a captaine) both to joyne with them in their principles, and to make use of their weapons to fight against the Church wherein they live. Secondly, It is manifest from hence, that the Iesuite and he, are confederates in detraction and ignorance of the Doctrine of our Church, which both of them judge of, not by the authorised Doctrine publikely subscribed, or the regular steps of those that have continued in the use of her ancient and laudable customes, rites and ceremonies: but by their owne humours and un∣certaine reports of some factiously-minded per∣sons. It being usuall with such men of both par∣ties to mistake the religion professed on either side: and as Master B. condemnes all that of Popery and superstition, that is crosse to his fancied crotchets, though it be the doctrine that hath been ever taught in the Church of Christ, and some∣times such as himselfe hath subscribed; So the Ie∣suites on the other side use to charge our Church with all those tenets which they finde to bee by any among us, without respect had either to the consent they have with the publickly received doctrine, or to the judiciall approbation that such

opinions (which we many times detest as much, if not more than they) have from any authorised act of the Church; otherwise both the Iesuite and hee might have knowne that many (for some of them are but meere fictions and slanders) of the things they accuse of novelty, have beene ever a∣greeable to the doctrine of this Church. For who knowes not that the names of Priests and Altars are no such strangers in our Church, that any man should bee fearefull of using them? such as have staggered at them, have beene justly counted more nice than wise: Especially the name of Priest, which both our booke of Common-prayer and of Ordination have ever used, and kept on foot, though it sounded but harshly to some eares. And for that which the Iesuite cals fiery Calvi∣nisme, if he meane the Geneva discipline founded by him or any singular opinions which hee holds, wherein there hath appeared more heate than truth; I confesse it hath beene and is (the more is the pitty) the Darling of many in England, but without either Canon or countenance from Autho∣rity: The Church of England in reforming of Romish errors tooke no patterne from Geneva, nor followed any private mans oppinion: and her wisest and most judicious sons, as they honour the learning and good parts of any, and of Master Calvin among (yea and in some things haply a∣bove) others, so they have ever on the other side thought it an injury to receive their denomination from any doctrine, but that which is publickly taught and avowed by our owne Church: and all

the innovation that may seeme to bee in them, is only, that (by the negligence of some that have beene in place, or rather, from their inability, than to foresee the mischiefe that now since appeares) contrary tenets and practices have growne so into such fashion, that the Churches true tenets and rites being revived, seeme no lesse strange and new, than the old English habits would be judged among our present Courtiers. Or perhaps, (which I know not why any man should be ashamed of) that learning and industry being increased, and the heat of contention al∣layed, men begin to judge of opinions, not by the authors, but by the truth, and so some things, which by some have beene blasted, for Popish and superstitions, and by others, taken up upon their credit to be such, by judicious triall, are found consonant to the truth of Christian religion, and our Churches doctrine. Neither can any (with∣out bewraying, either malice, or grosse ignorance) call this a warping toward Popery, or that Prote∣stantisme among us waxeth wearie of it selfe, when the doctrine and profession (in all this seeming variation) remaines still the same, and un∣altered.

CHAP. XX.

The last Innovation, in the Rule of manners. The Scriptures acknowledged to be the sole rule of manners, and how. Old Canons how in force. The Act before the Communion-book doth not forbid the use of ancient and pious customes. Master B. incurring the penalty of that Sta∣tute. Of Cathedrall Churches. The argument from them frees the rites and ceremonies there used from novelty and superstition. Of the Royall Chappell. His dangerous insinuati∣ons referred to the censure of Authority. The Close.

I Am now, at last, gotten to the eighth and last Innovation, or change, which, he saith, is in the rule of manners; which rule is changed from the Word of Christ, and the examples of the holy A∣postles, wherein they followed Christ, to the example of the Prelates lives, and the dictates of their wri∣tings. An ill change certainly: But where is this rule by them prescribed? That he neither doth, or can tell us: but (according to his old wont) falls a railing against his Majesties Declaration for sports upon the Sundaies, and against those whom he calls Anti-Sabbatarians, for allowing of it, notwithstanding (as hath beene already suffi∣ciently demonstrated) it is no way contrary, but

consonant to the Word of God, which they (whom he taxes) allow and acknowledge as the sole rule of Christian life: though not so (as hee would have it) that a man may doe nothing, either in his civill conversation, or in things pertaining to the time, place, manner, and other circumstances in the worship of God, which is not to bee found in the Scriptures, though commanded by superiors, inve∣sted with authority from God himself. And how∣ever this is no proofe of his assertion; for hee can∣not bring any instance, wherein they propound their owne lives for a patterne, or rule of Christi∣ans practise in this, no, nor in any other case. Nay, I dare boldly say, that if Master B. and such as joyne with him in opinion, would give the Pre∣lates of our Church that which our blessed Savi∣our commanded to bee given (while the Iewish Church continued) to the Scribes and Pharisees who sate in Moses seate, To observe and doe that which they command them, and that only, wherein they command not contrary to the duty of their places, or to the Word of God: They will easily dispense with them, for observing any further rule, or for doing after their workes, though it cannot be said of them (as our Saviour did of the Scribes and Pharisees) that they say, and doe not.

Having nothing more to say to this point, but senselesse repetitions of his old declamatory, or incendiary language; For a close, he brings cer∣taine arguments framed in defence of the preten∣ded Innovations, which he answers with as much confidence, and little reason, as hee hath used hi∣therto

in the charging of them for such.

First, hee saith, our changers plead, That they bring in no changes, but revive those things, which ancient Canons have allowed and prescribed: To this he answers. That in this Land, wee are not to be ruled by the Popes Canons, or Canon-law, but by the Law of God, and of the King. But, by his favour, I must tell him, that neither the Law of God, nor of the King doth disallow the use of the Old Ca∣nons and Constitutions, though made in the time of Popery, and by the Pope, or Popish Prelates; which are not contrary to the Law of God, or of the King, which yet he hath not, and indeed can∣not justly charge any of those things to be, which he quarrels. If hee desire proofe of this, let him consider whether the Stat. 25. Hen. 8. 19. doe not say as much as I affirme. Where, having regula∣ted divers things touching the exercise of Eccle∣siasticall jurisdiction, at last, the Statute concludes with this proviso. Provided also, that such Canons, Constitutions, Ordinances, and Synodalls provin∣ciall, being already made, which be not contrariant, nor repugnant to the Lawes, Statutes, and Customes of this Realme, nor to the damage or hurt of the Kings Prerogative Royall; shall now still be used and executed, as they were afore the making of this Act, till such time as they be viewed, searched, or other∣wise ordered, and determined by the said two and thirty persons, or the more part of them, according to the tenour, forme, and effect of this present Act. It followes then, that till those thirty two persons determine otherwise, old Canons may bee still

executed and retaine their ancient vigor and au∣thority; and when that will be, I know not, but as yet, I am sure, it hath not been done. As for that which he saith, he heard a Popish Canon alledged in the High Commission, in opposition to a Parliament Statute: unlesse he had brought us the Particu∣lar, I will crave leave to put that among the rest of his incredible fictions, which hee hath foisted upon that Honorable Court, and those that sit Iudges in it. And whereas, heads, that the Act of Parliament prefixed to the Communion-booke, re∣straines Rites and Ceremonies to bee used in our Church, to those only, which are expressed in the same booke, under the penalty of imprisonment, &c. I grant that the Statute doth forbid the use of any other rite, ceremonie, order, forme or manner of ce∣lebrating of the Lords Supper, Mattens, or Even∣song, &c. than is set forth in the said booke.

But this doth not hinder the retaining of any laudable, and pious customes then, and of a long time before, in use in the Church, which are no way contrary to the forme, or rites prescribed in the booke of Common prayer. For, where is it said in that booke, that men, during the time of Divine Service, or of prayer and the Letany, shal sit with their hats off, and uncovered? and yet that ceremony is piously observed, by all that have any religion in them. Custome not contrary to Law, or good reason hath ever obteined the force of a law: and in things of this nature, the pious customes of Gods people (as Saint Aug speakes) are to be held for lawes. And being so, must (or at least

may lawfully) be observed till some law expresse∣ly cry them downe: which I am sure the Com∣mon-prayer-book, nor any Statute yet hath done. And if Master B. shall not allow this for good reason; he will doe himselfe more prejudice by it, than those whom hee opposeth: for, besides that, he will bee at a stand what gesture to use in many things, which are yet left there undetermi∣ned. His present practice in many things, must needs be condemned, as having no warrant, or prescription in that booke. For I would (for in∣stance) faine know where, in that booke, his rite of carrying the blessed Sacrament of the Body and Blood of Christ up and downe the Church, to the receivers pewes, is to be found? Where hee hath any allowance of singing a Psalme, while hee is ad∣ministring? where, or by what Statute, those mee∣tred Psalmes were ever allowed to be sung at all in the Church? And if he can plead custome, or (however) practice, these and many others like them (which might bee reckoned up) with∣out the warrant of the Common Prayer-book. Why may not the same plea hold as strongly for those which he oppugnes, which (saving that hee hath called them all to nought) are neither against the Word of God, nor booke of Common-pray∣er, but most decent, and religious, and venerable, for their antiquity in the Church of God. Nay, if the not being in the booke of Common-prayer shall bee enough to exclude all rites and ceremo∣nies from being used in the Church, and that up∣on so great a danger as imprisonment, &c. Ther••

surely such as are contrary to the expresse orders there prescribed must much more be excluded, & their practice expose men (more deservedly) to the same danger. And certainely Master B. by this meanes would be but in an ill case, & many o∣thers, especially of his faction. For how could they justifie their not reading of Gloria Patri, at the end of every Psalme? their addition of those words to the Lords Prayer, (for thine is the Kingdome, the power, &c.) when they finde it not there prin∣ted. Their Christening of children after divine Ser∣vice and the Sermon is ended: their consummation of the whole forme of Marriage in the body of the Church, without going to the Communion-Table, and their churching of women, other where than by that table, and many other things, which are contrary to the expresse words of the Rubrick: yea, which is more than all this, how can Master B. bee excused from the penalty imposed by that Statute, for depraving & speaking against the rea∣ding of the second (or Communion) service at the Communion Table, beeing so appointed in that booke? These things considered, it may justly be wondred at, why the Statute should bee so strait∣laced to some, as not to admit any ceremony to be used, but those that are prescribed and menti∣oned in the Common-prayer booke, though commended by antiquity and the practice of the most judicious and of greatest authority in the Church, and yet so indulgent to others as to suf∣fer them freely to use what they thinke good, and to wave the orders there prescribed, and to de∣prave

and speake against them at their plea∣sure. But let us heare what more he hath to say.

Besides all this (saith he) these men have one spe∣ciall Sanctuary to fly unto, and that is their Cathe∣drall Churches. Well, what then? nay stay and give him leave first to empty his stomack, for we may well thinke he cannot name Cathedrall Chur∣ches without moving his vomit, which hee utters plentifully, both against those places and those that belong to them, with all their furniture, vest∣ments; yea, and the divine Service that is used in them. And having thus cleared himselfe of that cholericke and bitter stuffe, which I loath to pudle in; he propounds the argument pretended to bee drawne from hence; Thus: Cathedralls are so and so: therefore all other Churches must conforme to them. And then manfully denies the argument and saith, wee must live by lawes, not by exam∣ples, and that the rites and ceremonies of all our Churches, are prescribed, and precisely limited by Act of Parliament, and not left at large to the exam∣ple of Cathedralls, &c. Wee are not (I confesse) left to be ruled in point of ceremonies by the ex∣ample of Cathedrall Churches, and it is the best and rightest course to live by lawes, rather than examples: But that the Act of Parliament hath so prescribed and precisely limited the rites and ce∣remonies, that no custome or usage (how ancient or pious so ever) may bee practised without ex∣presse allowance of the Act of Parliament or of booke of Common prayer, which by it is authorised▪

that I have already shewed to bee untrue. But I wonder where the man found any using that argu∣ment in that manner; yet I need not wonder, it being common with weake and passionate dispu∣tants, to cast the arguments of their adversaries to such a mold as they can best fit them with an∣swers, and to make them say that, to which they can say somewhat, not that which indeed they speake or intend. And thus hee hath dealt with this, for who knowes not, that Cathedrals have ever had certaine rites and ceremonies, vestments, and other ornaments, which have not beene used in Parochials? And that to reduce all Parochiall Churches to their modell, is neither necessary nor convenient, nor almost possible to be done. Yet the argument drawne from the examples of Ca∣thedrals, is good enough against Master B. and holds strongly to prove that for w^ch it is brought: It is a good argument to say; Cathedrals are so and so; or use such and such rites and ceremonies, and ever since the beginning of the reformation have used them. Therefore those rites and Ceremonies are no noveltyes or innovations in the Church of England. Yea, and it may passe for a good Argu∣ment to cleare those Ceremonies (which he hath so deepely charged) from superstition and idola∣trie, except with such as are so past sense and shame as to lay the approbation, and allowance of those grosse sinnes to this Church, yea and con∣demne not the Prelates onely, but these Soveraign Princes who have not onely not purged, but been spectators and actors in the same. And therefore

if hee had not had so much wisedome as to thinke the Church, and the Soveraigne, and subordinate Governours thereof to bee as wise, and able to judge and as conscientious to avoyd superstition and Idolatry as he; yet he might have shewed that modesty and reverence as not to have trumpeted out their faults, but rather to have imitated Sa∣muel in honouring them and upholding their re∣putation before the people. But he proceeds (after his raving manner) to let fly at the usages and ornaments in severall Cathedralls; where it must be taken for an innovation, if any ornaments that were decayed have happened to bee renewed or repaired, or things neglected have beene restored; or any Chappell in either Vniversity be adorned: & they are taxed to become nurceries of superstition and Idolaty to the whole Land, and tels of a late Or∣der read at Sidney Colledge in Cambridge, that who∣soever would not bow at the naming of Iesus, & to the Altar, should be upon the second admonition expelled the Colledge. Wherin surely his intelligence decei∣ved him, & made him foyst an order upon that Col∣ledge which (I dare say) is not guilty in any such kind: and then he quarrels the calling of Cathe∣drals Mother-churches, because (forsooth) other Churches never came out of their bellies: and such like stuffe, which to me, seemes not worthy any other answer than silence or laughter.

At last he falles upon the Royall Chappell, which he saith, is the Innovators last refuge, and they (as hee falsely chargeth them) plead the whole equi∣page thereof, as a patterne for all Churches to fol∣low,

&c. In his answer to which, hee hath truly said, that it is not for subjects to compare with the King in the state of his royall Family or Chappell: and so in his second answere, that many things in the Kings Chappell, as Quire of Gentlemen, &c. can∣not be had or maintained in ordinary Churches. But though these answers had beene sufficient to have answered that argument, if it had been brought by any in that manner wherein he propounds it, yet hee rests not in them, but addes others, and not obscurely intimates, that the practice even of the Royall Chappell, and the rites there used, are con∣trary to the Law of the Land, and the Divine rule of Scripture, and compares the use of them, to the bowing to King Nebuchadnezzars golden Image, and the offering of incense in the presence of the Empe∣rour Iulian the Apostatels Altar, at his command; which the godly servants of God in those times by no meanes could be brought to doe. And concludes with a supposall, That if Masse were set up in the Kings Chappell, it were no good argument, why it should be admitted in all the Churches throughout the Realme of England. And I verily beleeve that the argument is insufficient to make the Masse, or any other idolatrous worship to bee lawfull. But say with all, that his answers are dangerous and most disloyall insinuations of the violation of Law, of Idolatry and superstition practised in the Roy∣all Chappell, by the allowance, and in the presence of His most Sacred Majesty; and fitter for the cen∣sure of Authority than other answer. And I con∣clude (as hee doth) with that, which if hee had

rightly considered, would have taught him more religion and loyalty, and have saved me this trou∣ble: My sonne feare thou the Lord, and the King: and medle not with them that are given to change: for their calamity shall rise suddenly, and who know∣eth the ruine of them both.

And thus I have gone over these eight heads of Innovations, wherein I was willing to follow Master Burtons method, and take his owne divi∣sion, not that I thought it perfect (for I might ea∣sily have reduced them to halfe that number) but, because I thought that the best way for the satisfy∣ing of some kind of readers, who would (perhaps) if I had abridged their number, have thought some of them unanswered. And in my answer to these, I have brought in divers things (such as I thought most materiall) which I found scattered in other places, and (excepting his senselesse rai∣lings and declamations, wherein he hath Tautolo∣gised to the tiring of a resolved patience) I trust I have not omitted any thing to which an answer may not well be framed out of that which I have said.

I shall now desire to take a little breath, and by way of digression, though not altogether im∣pertinently; to give a briefe of the story of the proceedings of those men, in whose steps Master B. hath gone, to the intent that it may appeare, that they of his faction may more truly be termed Innovators in this Church, as being both in their doctrine and discipline, new, and contrary to the formes in both kindes, which the first authors of

those (by them admired) principles found here established.

CHAP. XXI.

A briefe discourse of the beginning and progresse of the Disciplinarian faction; their sundry at∣tempts for their Genevian Dearling. Their Doctrines new and different from the true and ancient Tenets of the Church of England, and they truely and rightly termed Inno∣vators.

IT was one of the greatest evils that ever hap∣pened to this Church, that in the infancy of the reformation (which was happily begun in the reigne of King Edward of happy memory) many for conscience sake and to avoyd the storm of persecution which fell in the dayes of Queen Mary, betaking themselves to the reformed Churches abroad, and especially to Geneva, were drawn into such a liking of the forme of disci∣pline then newly erected by Master Calvin there, that returning home, they became quite out of love with that which they found here establi∣shed by Authority: insomuch, that set on by the perswasions and examples of Iohn Knox and other fiery spirited Zealots in Scotland, they attempted and by all meanes endeavoured to advance their strongly-fancied platforme of Genevian discipline.

For the bringing about whereof, the course they then tooke for the drawing of the people to a li∣king of their intentions, was, to pick quarels against the names, and titles given to the Fathers and Go∣vernours of our Church, apparrell of Ministers, and some ceremonies in the booke of Common prayer retained and prescribed, which they taxed of superstition, and remnants of Popery. And af∣terwards when T. C. and others (who had also beene at Geneva) had drunke in the opinion of Master Beza, who by that time, had promoted the discipline there invented by his Master, and made it one of the especiall notes of the true Church, as if it had till then beene maymed and imperfect: what bookes were then written, what seeming humble motions made, what pamphlets, pasquils, libels, flew abroad; yea, what violent attempts, plots, conspiracies, and traiterous practices were then set on foot, by the men of that faction, are at large set forth in divers books of that argument, and are yet fresh in the memories of many alive at this day.

What the care and couragious zeale of the Go∣venors of this Church and State then was, for the preventing and overthrowing of these mens des∣perate disignes, the flourishing and peacefull estate which this Church hath since by their meanes enjoyed, doth abundantly speake. For the authors of these innovations, troubles and disorders, receiving just and publick censure, ac∣cording to their severall demerits; they which remained well-willers and abettors of that cause,

were glad to lie close, and carry themselves more warily than before, and to waite some better opportunitie for the effecting of their purpose. Which they apprehending to bee offered at the comming of King Iames to this crowne, began againe to move, but so, as beginning as it were at their old A. B. C. their complaint was principally against the use of ceremonies, subscrip∣tion, and sundry things formerly questioned by their predecessors in the booke of Common Prayer. And when that learned and judicious King had out of his wise and gratious disposition, vouchsa∣fed to take their complaint into his serious consi∣deration, and to grant them a solemne and deli∣berate hearing in the conference held at Hampton Court; The successe of that conference (to use the words of his Royall Proclamation) was such as happeneth to many other things, which moving great expectation before they be entred into, in their issue produce finall effects. For (to give the sum of that which there followes) mighty and vehement infor∣mations were found to be supported with so weak and slender proofes; that that wise King and his Coun∣cell, seeing no cause to change any thing, either in the booke of Common Prayer, Doctrine, or rites established; Having caused some few things to be explained, He by his Royall Proclamation commanded a generall conformity of all sorts, requiring the Archbishops and Bishops to see that conformity put in practise.

Being thus frustrate of their hopes of bringing in their darling plat-forme, some of the princi∣pall

among them, remaining stiffe in their opini∣on, and opposition to Authority, received a just censure, and suffered deprivation; others (grown wiser by the example of their fellowes suffering) that they might save their reputation, and yet con∣tinue in their places, invented a new course, and yeelded a kinde of conformity, not that they thought any whit better of the things, but for that they held them (though in themselves un∣lawfull) not to be such, as for which a man ought to hazzard (not his living, that might savour of covetousnesse, but) his ministery, and the good which Gods People might, by that meanes, receive. This project prevailed with many, to make them come off to a subscription, and yet gave them li∣berty, in private, and where they might, freely, and with safety, to expresse themselves, to shew their dis-affection to the things to which they had subscribed, resolving not to practise what they had professed, nor to use the ceremonies enjoyned, fur∣ther than they should be compelled. And, for this cause, they did wisely avoid all occasions that might draw them to the publick profession of con∣formity by using the ceremonies, and betooke themselves to the worke of preaching, placing themselves (as much as might be) in Lectures and (where any of them were beneficed) getting con∣formable Curates under them to beare the burden of the ceremonies. Thus saving themselves, and maintaining their reputation with the people, they gained the opportunity to instill into them their principles, not only of dislike of the Church-government

and rites, but also of the doctrine esta∣blished: and though (through the vigilancie and care of those that have sate at the sterne in this Church) they have beene hitherto hindred from erecting their altars of Damascus publickly in our Temples, yet have they (using this art now a long time) in an underhand way brought up the use of their owne crotchets, and erected a new Church both for doctrine and discipline far differing from the true and ancient English Church: and made, though not a locall (as some more zealous among them have, by removing to Amsterdam and New-England) yet a reall separation, accounting them∣selves the wheat among the tares, and monopoli∣zing the names of Christians, Gods children, Pro∣fessors, and the like: stiling their doctrine, The Gospell, The Word, and their Preachers, The Mini∣sters, The good Ministers, Powerfull preachers, and by such other distinctive names. As for all other men they account them no better than Pagans, or heathens, baptized with outward Baptisme, which, as one of them once expressed it in a Ser∣mon, (though I tremble to relate it) did no more to the making of them Christians, than the washing of a dogges legge. Their usuall names by which they use to note out those that are not of their Tribe, are, The Wicked, Carnall, Men of no Religi∣on, Vnconverted, Wretched beasts. And, when they are most charitable, Civill-honest-men,

(which yet is no commendation, because with them, civill-honestie is no better than a smooth de∣vill) Men that have good naturall parts; some com∣mon gifts of grace, which a reprobate may have; or (if their charity haply doe enlarge it selfe more than ordinary) Men that have some good things in them, or some small beginnings of grace.

But for Preachers that sute not their humour, that is, all that are throughly conformable, (who subscribe and practise, not grone, murmur and complain) their best termes of them are, Forma∣lists, Time-servers, Men▪pleasers, Enemies of grace and sincerity, &c. As for the Bishops, let Master Burton tell you under what names they use to cloak their conceit of their persons and places.

And here for the better demonstration of their reall separation wherewith I charge them, and that it may appeare, that though they are with us, they are not of us; give mee leave briefly, to in∣stance in some of the most remarkable points in difference betweene us: wherein I shall desire my reader to expect no accurate, or elaborately∣methodicall discourse; my intent being, onely to make a rough draught of them, in such order, as they shall offer themselves to my present me∣mory.

The ordination of Priests and Deacons in our Church (as ever in the Church of Christ) belongs to the Bishops, which (because they cannot other∣wise choose they are contented to accept from their hands, that their seale may protect them from danger of Law: but yet think themselves

not rightly called to that Function, unlesse they have withall gotten the approbation of the peo∣ple of God, and of the godly Ministers: and for this end they must give triall of their gifts in some private conventicle, or adventure up at some Lecture (without the Churches ordinati∣on) where some of the Fathers of their Order shall be present, and after with the people at a Feast, pronounce sentence of their gifts and abilities. Which if it happen for them, they doubt not but they are rightly called. In like manner, for their calling to a Benefice or Pastorall charge, taking the Patrons presentation and Bi∣shops ordination only for their safe standing and security of enjoying it, they must be called of the people too, the cure of whose soules they undertake. For which end their course is (be∣cause they cannot openly put it to election) to shew themselves by preaching to the Congrega∣tion, and then to withdraw themselves as un∣willing, or at least unresolved to accept of the place, expecting whether they shall bee desired of the people, either the major part or (for they vary as it shall make most for their purpose) the better (as they account them) that is, the Pro∣fessors of the Parish or neere adjoyning; wherof if they have but three or foure for them, though all the Parish beside, be against them, they take their calling to be from God. Or if haply this shall faile them, then they will have their calling scand and approved by some of the best Ministers, or per∣haps by some one of them, which shall (for a need)

serve the turne, to make good their calling, rather than part with the Living, unlesse some better hopes shew themselves. So that upon the point, we may say of them as Saint Austine once of his Donatists: They have ordained Bishop against Bi∣shop, or rather (because they like that name bet∣ter) a private Presbytery, against the Bishops; yea, and they have (though that name offend them too) erected Altar against Altar, setting up a new religion, a new faith, and forme of Gods wor∣ship.

1. I say their faith is new, being (as they ima∣gine) a firme perswasion of Gods speciall love to them in Christ, or an assurance of their election, and consequently of salvation: which is nothing else, but to have a good conceit of a mans selfe, in re∣gard of Gods favor, to beleeve themselves to bee his dearlings.

2. It is new in the instrument all cause of it, be∣ing not wrought by the word of God, as it is left written for our learning, by the holy men of God moved by the Holy Ghost, (that hath no power to worke conversion, but) preached, that is, (not al∣waies out of the pulpit, a tables end will serve) expounded and applyed (as they call it) by them: with this helpe the word of God (otherwise in∣sufficient) becomes able to worke their conversi∣on and salvation; and (which is more strange) to doe it in an instant, (for they admit no preparato∣ry acts to proceed) and that so powerfully, that it is impossible to resist or to deferre the worke of it for a moment; and so sensibly, that every man may,

yea and (if hee be rightly) must know the time of his conversion.

3. It is new in the effects of it; For first, it frees a man from the feare of him that is able to cast body and soule into hell fire, so that they are exempted from that precept given by our Saviour comman∣ding us to feare him. They looke at Hell as a dan∣ger past, and at Heaven, as if they were in posses∣sion of it already; holding the hope of reward a poore incentive to performe duty or endure af∣fliction, a reprobate may goe so farre as to abstaine from evill and doe good, for feare of hell, and with an eye to the recompence of reward; so that a man must goe farther than this, or otherwise he can have no assurance that he is the childe of God.

Secondly, it gives them a right, not to heaven onely, but even to the things of this life, which, if others (that want this faith) chance to have, they are in Gods sight usurpers, and shall as theeves and robbers be arraigned for them, at the dreadfull barre of Gods severe judgement seat, and bee condemned (not for the abuse, but) for the ha∣ving of whatsoever creatures of God, they have had any part in their whole lives, insomuch as eve∣ry bit of bread they eat, shall helpe to increase their score and aggravate their condemnation. Whereas they (having by vertue of their faith) this right and faculty granted them, may use them securely, and without all feare, I had almost said, and abuse them too, but I spare them; yet surely I have knowne strange effects of this do∣ctrine:

and what consequences naturally doe flow from it, I leave to the judicious and indifferent consideration of any understanding man.

Thirdly, it produces a strange kind of justifi∣cation, whereby at once, all their sinnes past, pre∣sent, and to come, are remitted, and they without more adoe as sure of heaven, as if they were in it already: and that without any repentance, which (with them) is no cause of the remission of sinnes, neither indeed can bee as comming too late, and when that worke is done already by faith, or ra∣ther before all faith, which apprehends the free and full remission of their sinnes ready sealed, be∣fore all repentance, which (as they teach) ever comes after faith, though, to say the truth, it sel∣dome either precedes or followes after, as it ought; and indeed, I wonder how it should, when they hold, that neither it, nor good workes are of any efficacie in procuring mans salvation. Yea, so farre have some gone in opposition to repen∣tance and good workes, that they blush not to teach, that impenitencie it selfe doth not exclude from grace or salvation, for they say, that impeni∣tencie is but a sinne, and the impenitent but a sin∣ner, and so the proper object of justification, and salvation, inasmuch as the Apostle saith, This is a faithfull saying, and worthy of all acceptation that Iesus Christ came into the world to save sinners: so ignorantly, and against the maine grounds of Christian faith and piety, doe they wrest that most sweet and comfortable place to serve their owne fancies. So for good workes, though all agree to

exclude them from being any meanes of not on∣ly of justification, but of salvation: yet some do admit them as it were spectators and witnesses of the worke done, and in that respect require their presence as necessary, though they contribute no∣thing to the worke. But others are of a more sub∣lime straine, and they think them no way necessary, but rather hinderers of salvation: and whereas vulgar Christians and the under-forme or ranke of Professors, doe make use of them as signes and evidences of their faith and justification, these teach (as the most new and more refined way) that men should try their workes by their faith, and that this is the onely way to have constant and untottering comfort, which the commission of no sinne can ecclypse or diminish: for they beleeving, that God loves & hath accepted their persons, and that once for all, must beleeve also, that hee will take them altogether, with all faults, that they are or shall bee gulty of: and being his favorits, they may be assured that he will give them more liberty, and winke at more and grocer faults in them, than in unbeleevers and reprobates, who may haply be condemned to hell fire, for but loo∣king upon a woman to lust after her, when these scape with actuall adultery, and many other grosse and grievous sins lived & dyed in without repen∣tance; those being but infirmities in them, which in others are scandalous and crying sinnes. In which regard, they enjoy two notable priviledges. First, that whereas to others, death, to them, life is the wages of sinne; for they so farre extend

that of the Apostle Saint Paul, Rom. 8. 28. to in∣clude sinne and all, which, together with all things else, workes together for their good and salvation. Secondly, they are by this means exempted from all punishment, as well in this world, as in the next, that all the afflictions which befall them, and death it selfe, are not punishments for their sins, or signes of his displeasure against them, (whom hee once and ever loved so dearely) but onely fatherly cor∣rections and exercises of their graces.

As their faith is new, so are many acts of Gods worship new too; Ile begin with the principall of them all, their Prayers: which are farre dif∣ferent from the Prayers of the Church of Eng∣land: for first, our Church appointeth publick Prayers, after a set and solemne forme; Prayers re∣ceived from the ancient Church of Christ, and venerable for their antiquity; Prayers, wherein the meanest in the Congregation, by reason of the continuall use, may joyne in, and helpe to set upon God with an armie of Prayers: Prayers composed with that gravity, with such pious, and soule-ravishing straines, with those full, and pow∣erfull expressions of heavenly affection, that I suppose the world, setting them aside, hath not the like volumne of holy Orisons. But these are by them slighted and vilified, in whose mouthes the short and pithy prayers of the Church are but shreads and pieces, and not worthy the name of Prayers, and the Letany accounted conjuring. And in stead of these regular devotions, they have brought in a long prayer, freshly-conceived, and

brought forth by the Minister, and that, (God knowes) many times in bald and homely lan∣guage, such as wise men would bee ashamed to tell a tale in, even to their equals, with many gasping, and unseemely pauses, and multitudes of irksome Tautologies, and (which is none of the least defects of it) in which none of the Congre∣gation is able to joyne with him or to follow him, as not knowing, no, nor the speaker himselfe sometimes, what he is about to say.

Againe, the Church of England hath consecra∣ted certaine places to be houses of publick prayer, which places so consecrated and appropriated to that holy Service, they judge fit that publick prayer be there made, as in the places where God is in a more speciall manner present: but these places are by them contemned, and every place, a parlour, barne, or play-house, accounted as holy and fit as they, for publick prayer or any other act of Gods worship.

Thirdly, prayers in the Church of England, have ever been conceived, not only as duties to bee performed, but as meanes also, sanctified by God for the obtayning of his blessings, whereby he is moved to grant our desires: but with them they are accounted only duties which must bee done, in doing whereof men do not so much move God, or dispose him to grant their desires, as themselves to receive them.

Fourthly, when we (according as our Saviour hath taught us in that holy pattern of prayer which he left with his Disciples) do pray that

God would forgive us our trespasses, wee meane simply and unfeignedly to obtayn fogivenesse, and that by this meanes; but they, praying for for∣givenesse of sinnes, intend only continuation of that grace of remission of sinnes, which they have already received, which grace, being immutable, prayer for that purpose is by them judged alto∣gether superfluous: the mayne end therefore that they ayme at in their prayers, is, that they may grow more and more in sense and assurance of the remission of their sinnes. If we passe from prayer to the Sacraments, which, as our Church teaches, are morall instruments to conveigh those graces unto the receivers, which the outward signes visibly represent; and so, that in Baptisme infants receive remission of their sinnes, and are truly regenerate: These men will allow the Sa∣craments no such vertue, accounting them as bare signes and seales of that grace which they have already received, if they be elect; if other∣wise, they hold them to be but as seales set to a blank, being to no pupose, and of no value; ac∣knowledging no such tie between the act of God and the Priest, that what the Priest shall do vi∣sibly, God should bee thought, at the same time, and by that meanes, to effect inwardly by his grace and holy spirit. And therefore when (ac∣cording to our forme of Ministration of Bap∣tisme) they are to say, that the child baptized is regenerate, some of them are faine to interlace [we hope] and think it true, only in the judgement of charity, or in case they bee elected; in which

case some think (though others strongly contra∣dict) they may bee said truly to bee regenerate in Baptisme. Of the same straine is their doctrine of the blessed Eucharist; wherein they acknow∣ledge no power of consecration in the Priest; no other presence of Christ than by way of repre∣sentation; no other exhibition than by way of signation or obsignation; nor other grace con∣veighed, but in seeming or (at best) the only the assuring of what they had before; which (if they have not) they must want, for all that the Sa∣crament can do. Thus have they made these sa∣ving ordinances of God, of none effect through their traditions.

One thing more I cannot omit (though I have already touched it in part) which is, their man∣ner of observing of Fasts, and the course they have devised how to have them their owne way. The piety of the Church of Christ, in whose steps the Church of England treads, as they have their appointed solemne Festivals for the com∣memoration of Gods speciall mercies by publick thanksgivings and rejoycings; so they have also appointed set times for fasting and humiliation, as the time of Lent, the foure Embers, &c. These (though the work of fasting seem to please them) they reject and scorn; first, for that they are set-times, and perhaps because appointed by Autho∣rity; for they would, by their good-wils, have them only occasionall, and in the time of extra∣ordinary calamities, either felt or feared, and to be appointed by the Minister when he shall judge

the necessities of Christians so to require. A se∣cond thing they dislike them for, is; That they are not enjoyned to be kept as Sabbaths extraordi∣nary (which is their doctrine) and so to have the duties of the Sabbaths, then observed after an ex∣traordinary manner; as namely abstinence from bodily labour, and the works of mens particular Callings, and two or more Sermons of a more than ordinary size, of which I have already spoken somewhat. Now because the diligence and care of the Church and State, and the watchfulnes of Pur∣suivants, hath frighted them from their private assemblies, where they were wont, to enjoy them∣selves and their owne way in this kind. They have used in the City of London, a new, and a quaint stratagem, whereby, without suspicion, they ob∣taine their desires. The course they take is this: Some good Christians (that is, Professors) intimate their necessities to some Minister of note among them, and obteine of them the promise of their paines to preach upon that occasion, pitching up∣on such dayes and places, as where and when Ser∣mons or Lectures are wont to bee; and having gi∣ven under-hand notice to such as they judge faith∣full, of the day to bee observed, and the places where they shall meet for that end, thither they resort, and mixing themselves with the crowd, unsuspected have the word they so much desire, with the occasion covertly glanced at, so as those that are not of their counsell, are never the wiser. Thus I have divers times known them to begin the day upon a wednesday, where they had a Ser∣mon

beginning at six in the morning, and holding them till after eight: that being done, they post (somtimes in troopes) to another Church, where the Sermon beginning at nine, holds them till past eleven, & from thence againe, they betake them∣selves to a third Church, and there place them∣selves against the afternoone Sermon begin, which holds them till night. And so (without danger of the Pursuivants, they observe a Publick Fast, as much as these hard times will give them leave) after their owne way and heart.

I should tyre my reader if I should at large set downe their severall tenets and positions: where∣of some are besides others, against the holy Scrip∣tures, the Doctrine of the ancient and of our mother Church of England. Among which are the Doctrine of the Sabbath, for which of late they have raised such lowd cryes, as if, without it bee established among us, the glory were departed from Israel and the Arke of God taken. Of the same straine are their opinions concerning contracts and their necessity: which they use to solemnize in private houses, with a Sermon and feasting (two usuall companions) I will not say, to affront and baffle the orders, and received customes of our Church (I thinke that beyond the intention of many among them) though the event proclaime that to be the attendant of their opinion and pra∣ctise. To these I might adde many more, as their assertion of the impossibility of the observation of the Law of God, not to the meere naturall man, but even to the regenerate, and assisted by the grace of

God: a point of dangerous consequence, both in regard of that rub which it casts before Christi∣ans, in their way to heaven, and of the advantage which thereby the Iesuites have taken, to cast a scandall upon our Church: as if, what these have in considerately broached, were a part of her do∣ctrine. So likewise their traditions about callings, with their many conceits about them, obtruded upon many credulous and tender consciences, by which, they are many times needlesly affright∣ed, and tormented, while their Rabbies, by tying and untying of these knots of their owne knitting, doe gaine the people, and suck from them no small advantage. But I passe over these and many others, as their innumerable signes and markes of Grace, invented many of them to second that good opinion of themselves, which by their faith at first they entertained. I passe also their rites, ceremonies, and usages, superstitiously observed a∣mong them: in all, or most of which, any indiffe∣rent man may observe an affectation of singularity, and opposition to the Church, whereof they would seeme members: omitting then all these, I wil only adde somthing of their courses of late un∣dertaken for the propagation of their new Church and Gospel; amongst which the most dangerous and cunning that ever they hatched was that of the buying in of impropriations: a pious & a glori∣ous worke, and such as rightly intended, is high∣ly esteemed by all those that sincerely affect the good of this Church and Religion. This project so specious in shew, had for a long while a faire

passage, and the approbation of many more than of their owne straine, till at length their purposes were unvailed, and their aime discovered; which was, the erecting of a seminary at Saint Antholins, subordinated to a Classis or Clerolaicall Consistory, who had power (at least in their intentions) to plant there such hopefull imps, as should bee fit, upon the falling of any of their purchased Impro∣priations, to be removed & transplanted into great & populous places in this Kingdom, in which they endeavoured so to fasten and fence these trans∣planted choice ones, that no Ecclesiasticall censure should touch or deprive them of their mainte∣nance: by that meanes, hoping in such places, (to use the words of a prime agent in that cause) to establish the Gospel by a perpetuall decree to this end also, they had sundry attempts, of which these two were famous. First, the striving by money, to purchase the place of an Head of an house in Ox∣ford, for one of their owne party, for the first trayning up of their novices in their misteries. And the other was in (the like way) their attempt for the getting of a Commissaries place, there where they intended to make a speciall plantation, who being after their own hearts, might winke at their irregularities, and secure them from the danger of that Court. The scanning of which and other their attempts, I leave to the indifferent and in∣telligent. In the meane time, I shall ever blesse God that put it into the heart of His sacred Maje∣sty and the State, timely to discover and prevent this their purpose before it had undermined the

present government of the Church, as no question it would have given a good say to it, if it had with∣out controule proceeded as it began. And for this, that learned and famous man in his professi∣on Master William Noy, (at that time His Majesties Attorney generall) deserves an honorable memo∣ry among those that are true well-willers to the Church and State; whose industrie and zealous paines, in this cause, was a chiefe meanes of it's discovery and overthrow. And that the rather, because for that one peece of service sake, he fell totally and finally from the grace and favour of that faction; and Master B. or the Author, who ever he was, of that libell annexed to his Divine Tra∣gedy, (as if he were some fury, whose hate death could not pacifie) for that and his service against Prynne, tramples upon his memory, and pisses (as it were) upon the ashes of him, and his unfortunate eldest sonne, whom he reserves for the last scene of that his late audaciously vented fable, as if hee had beene the most remarkable prodigie of impi∣ety, by him brought upon the State. But I leave him, & his presumptuous censurers to the judge∣ment of God, which, (whatsoever theirs be) I am sure, is according unto truth: Neither will it boote them, that (which they now so much boast of) their persons are accepted, for there is no respect of persons with God in the day wherein hee shall judge the secrets of men by Iesus Christ.

But I finde my selfe digressed: to returne ther∣fore and to conclude that which I intended by this briefe relation of the Doctrine and practices

of these men, it may manifestly appeare, who they are that may rightly bee termed Innovators and broachers of novell opinions, and practises in this Church; and how easie it were, by way of recri∣mination to cry quittance with Master B. and for his eight, to charge him and his party, with five times that number, not such as his (fond surmises ignorantly, and falsely accused of novelty and su∣perstition) but really and truly such, having nei∣ther Canon, nor Article of the Church for them, nor any solid foundation in the Word of God, and which are (some of them at least) as dangerous to the soules of men, and as great enemies to the power of godlinesse, as any of those which hee ta∣keth for such as are by him pretended to be. If any man complaine of brevity, or of confusion, and want of order in the relation; let him know, I in∣tended it, rather for a taste, and to shew what might be done in that way, than for any full dis∣course, which would have required more than my present leisure, and have swoln my booke too much beyond its intended proportion. If they judge it defective, as wanting proofe, and because I have not produced the Authors of those opini∣ons which I mention; I answer to the same pur∣pose; that it did not stand with my present inten∣tions, which was only to point out the things in a cursory way, in which I conceive, the producing of proofes and Authors might well be spared. But for further answer I say, that I did it for two other reasons: First, because the things are so well knowne, yea, and acknowledged by those from

whom (if from any) contradiction was to bee ex∣pected, that I could not thinke it necessary. Se∣condly, because I could not doe it, without bring∣ing some mens names and writings upon the Stage, which if I had done, Master B. in his next treatise, would have stiled me as bad as hee hath done my betters; but that did not so much diswade me, as the respect I beare to many of their persons, from whom, though, for the truths sake, I must testifie my dissent, yet I shall never by Gods grace expresse any disaffection to their persons, or pro∣cure them any blame or blemish; so long as they (as I verily beleeve many of them heartily doe) remain studious of true piety, and of the Churches peace. What I have written in this kinde, (God himselfe knowes whom I have served in it) I have written out of love to truth and peace, and of them who are mis▪led by these errors: and there∣fore I say to them (as Saint Augustine concluding an Epistle of his to some of Donatus partly) That this that I have done, shall bee, if they please, a cor∣rection of their errors, but if not, a witnesse against them.

FINIS.

Notes

• Melius errantis imperitiam silen∣tio spernere, quā loquendo demen∣tu insaniam pro∣vocare Nec hoc sue ••••gist••••ii di∣vini••e•• nominis aucteritate facie∣bam, &c. Cypr. ad Demetrian.
• Prov. 26. 4, 5.
• Sed enim cum dicas plurimos conqueri, quod bella crebriùs surgant, quod lu∣es, quod fames saeviont, quodque imbres, & pluvias serena longa suspendant, nobis imputari; tacere ultranon oportet; ne jam non verecundiae, sed diffidentiae esse incipiat, quod tacemus; & dum crimina∣tiones falsas contemnimus refutare, videamur crimen agnoscere. Respondeo igitur, &c. Cypr. loc. suprà citat.
• Iohn. 7. 14.
• Quid loquacius vanitate? Quae non ideo potest quod veritas, quia si voluerit etiam plus potest clamare quam veritas. Sed considerent om∣nia diligenter, et si forte sine stu∣dio partium ju∣dicantes talia essè perspexerint, quae potius exa∣gitari, qu••m convelli possint garrulitate im∣pudent issima; et quasi satyrica velmimica le∣vitate, cohibe∣ant suas nugas: et potius •• pru∣dentibus emen∣dari, quam lau∣dari ab impru∣dentibus eligant. Aug. de civ. l. 5. c. 27.
• a

  p. 160.
• b

  p. 163.
• See his Plea to an Appeale.
• Seven vials &c.
• See p 61.
• Homo turbulen∣tus—qui—Loquacitatem facundiam exi∣stimat, et male∣dicere omnibus bonae conscientiae signū arbitratur. Hieron. advers. Helvid.
• Iob 9. 4.
• Rom. 13. 2.
• 1 Kings 21.
• Epist. to the King.
• Apol. p. 13.
• 1 Sam. 18. 10.
• Iuvenal.
• Pag. 20.
• Eph. 2. 2.
• Appeal ep. 15.
• Populo ut place∣rent &c.
• Malefici. gesti∣unt latere, devi∣tant apparere &c. Christianis vero quid simi∣le? neminem pudet, neminem poenitet, nisi pla∣nè retro non fu∣isse. Si denota∣tur, gloriatur. &c. Tertul. Apol. c. r. Quid autem in∣felicius atque perversius, sicut Donatistae faci∣unt, quise perse∣cutionem perpeti gloriantur, quam de coer citione iniquitatis suae non solum nesci∣re confundi, sed etiam velle lau∣dari, ignorantes coecitate mira∣bili, vel animo∣sitate damnabili se scire dissi mu∣lantes, quod martyres veros non facit poena, sed causa. August. E∣pist. 167.
• Serm. pag. 3.
• Pag. 4.
• Pag. ••0.
• Horac. de Arte Humano capiti cervicem pictor equinam, junge∣re si velit &c.
• Pag. 66.
• a

  Pag. 15. 25, &c.
• b

  Ibid. &c.
• c

  Pag. 33.
• d

  Pag. 98.
• e

  Pag. 163.
• f

  Ibid.
• g

  pag. 160.
• h

  pag. 148 &c.
• 1. Sam. 2. 17.
• Iames 1 26.
• pag 11. and 12.
• a

  pag. 32.
• b

  pag. 15.
• c

  pag. 83.
• d

  pag. 121.
• e

  pag. 28.
• f

  pag. 148.
• g

  N. Ips.
• h

  pag 71.
• i

  pag. 126.
• k

  pag. 121.
• p. 126.
• Bishop Andrewes serm. p. 95.
• p. 56. &c.
• Appeale p. 29.
• p. 54. p. ••6.
• p. 110.
• p. 31.
• Epist. 71.
• —Turpiter atrū Desinit in piscem mulier formosa superne.
• Luk. 15. 15.
• Iohn 15. 15.
• Confer. p. 20.
• Pag. 114.
• Pag. 114.
• p. 56.
• Calv. Inst. l. 4. c 20. et 31. Bucan. loc. 40 77. See Goodman p. 190.
• Facile est, imo & utile ut ••a∣ceatur aliquod verum propter incapaces. Aug. de persev. Sanctorū. c. 15.
• Artic. 17.
• Multa etenim benè tecta latem ne••c••ta••; pro∣sunt &c. vid. Carm de Ingrat.
• Ecclus. 3. 21.
• Contzen polit.
• So I finde it printed diverse times in the place.
• Bishop. Mount. Appeale. D^r. Iacksons bookes.
• D^r. Cosens pri∣vate devot. M^r. Brownes sermons I have not seene.
• Also that book of Fr. à S. Clara.
• p. 117.
• Much applau∣ded by our In∣novators.
• p. 121.
• Rom. 12. 18.
• 1 Cor. 9. 20, 21.
• August. Ep. 19.
• See B. of Exon advertisement. Cholmely & But∣terf. treatises.
• Rhemist, on 2 Tim. 4. See B▪ Andr. Ser. of justificat. in Christs name.
• 1 Tim. 1. 19.
• a

  Naufragium fidei fecerunt.
• b

  Fide vacuati sunt.
• Ans. to Char. mistaken, Sec. 7
• In his Epist. to my Lo: Grace of Cant. before his discourse of the Sabbath.
• See the Ans. to Char. mistaken, Sect. 3.
• Bona opera sunt efficaciter neces∣saria ad salutem. Resp. Dr. Duncan.
• Phil. 2. 12.
• 2 Pet. 1. 11.
• Iam. 2. 24.
• Lo here the new great god∣desse Diana, whom the whole Pontifi∣cian world worshippeth. H. B. p. 125.
• Pag. 67.
• Of Confession
• Booke of Com∣mon Prayer, Exhortation before the Communion.
• Forme of ab∣solution in the Visitation of the sick.
• See Bishop Ushers answer to Iesuites ••chall.
• Of prayer for the dead.
• Cannon 55.
• Artic. 22.
• Of praying to Saints.
• pag. 126.
• a

  pag. 84.
• b

  pag. 8••.
• c pag 87
• Act. 4. 12.
• In Ps. 124. Distinguebant dominum aeternū a ••omino tempo∣rali, & tum subditi erant propter dominum aeternum.
• p. 77.
• pag. 82.
• Episcopus non debet subesse Principibus, sed prae esse. Decret. de maj. et obed. Tit. 33. Innocent 3.
• Procla. before the Declar. for the dissolut. of the Parliament.
• Sions plea, pag. 166.
• Artic. of Relig. p. 37.
• Ad Scapulam. Hominem à Deo secundum—solo Deo minorem.
• The King (to speak with all humble reve∣rence) cannot give, &c. p. 72.
• pag 56. pag. 73.
• Vera obedientia nec Praepositorum intentionem dis∣cutit, nec praecep∣ta dece nit—nescit enim judi∣care, quisquis per∣fectè didicerit o∣bedire. D. Greg. l. 2. c. 4. in 1 Reg.
• Eccles. 8. 2.
• Bract. de leg. & consuet. Ang. c. 8. Ipse (sc. Rex.) sub nullo, nisi tan∣tum sub Deo.—Si ab eo pecca∣tur, &c.
• pag. 126
• See B. of Ely p. 271. &c. edit. 1.
• B. of Ely, p. 120
• 2 De dispens. &c. c. 12. Quid enim interest utrū per se, an per suos ministros, sive homines, sive An∣gelos, hominibus innotescat suum placitum Deus.
• 3 B. of Ely, p. 121
• 4
• Col. 2. 17.
• Perkins cases. Amesius Med. Theol. l. 2. c. 15. n. 23.
• Bishop of Ely p. 149.
• Bern. de praec. et dispens. c. 12. Obedientia quae majoribus praebetur, Deo exhi∣betur, quamobrē quicquid vice Dei praecipit homo &c.
• pag. 126.
• Tit. 1. 1.
• 2
• p. 56.
• Declaration concerning the dissol. of the last Parlia∣ment.
• p. 59.
• Dis••at aliquando reticere, qui nun∣quam didicit loqui. Hieron. advers Helvid.
• p. 57.
• p. 61.
• p. 55.
• Bishop of Ely, p. 255.
• See B. of Ely p. 237, 238. &c.
• pag. 57.
• Decla. p. 12.
• See Survay of the pretended holy Disc. c. 26. & 27.
• Gal. 5. 21.
• Decl. p. 6.
• Decl. p. 16.
• pag. 157.
• Stat. Hen. 8. 33. c. 9.
• Epist. ad Facell. p. 64. in folio.
• Rustici non sunt prohibendi à choreis &c. vid. Filliuciū Tract. 30. p. 215.
• 3 p. 62. And to the same purpose he hath spoken very largely. in Divin. Trag. p. 32. 33.
• p. 61.
• p. 62.
• Iam. 1. 25.
• Gal. 5. 13.
• 1 Pet 2. 16.
• Declar. p. 8.
• p. 55.
• p. 56.
• Argumentum ad hominem.
• Declar. in fine.
• a

  Inter summa vero mela & summa bona, quaedam meclia sunt ad alterutrū se habentia, et bo∣ni malique nomē assumunt. Media sunt, ambulare, sedere, loqui, tace∣re, comedere, jeju∣nare, vigilare, dormire, et si qua sunt similia In ••is mediis (sc. ambulare. sedere, loqui, tacere, &c) subditi esse et o∣bedientes debe∣mus ad nutum praepositorum, ni∣hil interregantes propter conscien∣tiam: quia in his nullum praesixit opus Deus, sed Praelatorum de∣reliquit iperio disponenda. S. Bern. de virt. obed. p. 1713 Mal. 2. 7.
• b

  Sed homines, inquis, sacile sall•• in Dei voluntate de rebus dubiis praecipienda, et in praecipienda fallere so pussunt. Sed enim q••id hoc refert tua qui conscius non es: praesertim cum teneas de Scrip∣turis quia labia sacerdotis custediunt scientiam, et legem ex ore ejus requirunt, quia Ange∣lus Domini exercituum est. S. Bern. de praecep. & dispens. c. 12.
• c

  Ipsum proinde quem pro Deo habemus, tanquā Deum in his quae a pertè non sunt contra Deum, audire debemus. S. Bern. ibid.
• 1 Cor. 10. 29.
• Nec praeceptor expectandus, nec prohibitor auscul∣tandus. Bern. de praec. & dispen. c. 12.
• Siquidem quod nos asserimus de dubiis, hoc ille (Samuelvel poti∣us Eli) negat de manifestis. Idem ibid.
• Rom. 13. 2.
• Lessius De justit. et jure l. 2. c. 47. n. 21.
• Illos crudeles voca••o, qui pu∣niendi causam habent, modum non habent. Senec. de clem. l. 2. c. 4. p. 56. Div. Traged. p. ult.
• Siea quae per misericordissimā disciplinam pa∣tiuntur, compa∣rentur factis, quae furiosa temeri∣tate cōmittunt, quis non videat, qui magis per∣secutores vocan∣disunt? Aug. Ep. 167.
• pag. 110.
• Ips. News. p. 6.
• Misericordissima disciplina.
• Div. Trag. p. ult.
• p. 57.
• Ad praesidium innocentiae est Apellationis re∣medium institu∣tum, Lancellot Perusin. instit. jur. Can. l 3. tit. 17.
• 1 Pet. 4. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Alienas Curas agens. S. Cypr. ad Quirin. Curiosus nemo est, qui non sit malevolus. Plau••
• The book or∣ders no such se∣vere and wic∣ked censures, to be inflicted upon any in that behalfe. No, nor yet gives the Bi∣shops any ex∣presse order, or power at all, to punish any Ministers in this case. p. 56.
• pag. 127.
• Nehem. 6. 8.
• Sipro errore ho∣mines—tanta prasumunt—quanto magis ae∣qu•• est, et opor∣tet eos, qui pacis et unitatis Chri∣stianae asserunt veritatem, omni∣bus etiā dissimu∣lantibus et cobi∣bentibus manife∣stam, satagere in∣stanter atque im∣pigrè, non solùm pro eorum muni∣mine qui jam Ca∣tholici sunt, verū etiam pro corum correctione qui nondū sunt. Nam si pertina cia in∣superabilis vires habere conatur, quantas debet habere constātia, quae in eo bono quod perseveran∣ter atque infati∣gabiliter agit, et Deo placere se no∣vit, et proculdu∣bio non potest ho∣minibus pruden∣tibus displicere. Aug. Ep. 167.
• Vos enim dicitis remansisse Eccle∣siam Christi in sola Africa par∣tis Donati. Aug. Ep. 166.
• Optat. Milevit. l. 3. prope finem
• Ille vobis vide∣bitur Christian▪, qui quod vultis secerit, non quem fides adduxerit. Opt. loc. cit.
• p. 18.
• vid. p. 18. 19.
• 2 Sam. 15. 11.
• Iam. 3. 18.
• Psal. 85. 10.
• 1 Pet. 2. 17. 3. 8.
• Iam 1. 27.
• Gal. 6. 16.
• a

  pa. 98.
• Cassian. l. 2. de instit. Caemb. Of stan∣ding at Gloria Patri.
• Of stan∣ding at the Gospel.
• Plat. in vit. Anast.
• Durant. de ritib. Eccl. Cathol. l. 2 c. 23. n. 17.
• Hook. Ec∣cles. pol. l. 5▪ § 30.
• Of bow∣ing at the Name of Jesus. Can. 30. Injunct. 52.
• Ibid.
• Phil. 2. 9, 10.
• 1 Cor. 6. 20.
• p. 15:
• Act. 7. 60.
• Of Altars.
• Irenaeus l 4. c. 20. & 34.
• Ambros. in Luc. c. 23.
• Heb. 13. 15, 16.
• Artic. 28. & 31.
• Commu∣nion book. Heb. 10.
• Of their stan∣ding.
• Ecclesia Antio∣chiae Syriae con∣trarium ab aliis Ecclesiis sitam habet, nam altare non ad orientem sed ad occasum spectat. Socrat. hist. eccl. l. 5. c. 21.
• Injunction for Tables in the Church.
• Quia corum quae apud nos sunt meliora & prae∣stantiora, ad Dei honorem secerni∣mus, hominum autem opinione & sententia, ea pars in qua sol oritur, caeteris na∣turae partibus praestantior est, orientem cum precamur omnes intuemur. S. Iust. Mart. ad orthodox. quaest 118. Communi∣cants going up to the Altar to receive. Ips. new. p 7.
• Of railes.
• p. 33.
• Euseb. l. 10. c. 4. concil. Turon. 2. Can. 3.
• Quid est ••altare nisi sedes cor∣poris et sanguinis Christi. Optat. Mil. l. 6.
• Of bowing toward the Al∣tar, or the East.
• Ier. 23. 24.
• Esay 66. 1.
• Mat. 6.
• Act. 17. 27, 28.
• Gen. 28. 16.
• S. Aug. de Serm. Dom. in Mont. lib. 2.
• Nec vero mos et consuetudo quā servantus, cum orientē solem spe∣ctantes precamur, cum verbis Pro∣phetae aut Apo∣stol. pugnat. In omni enim loco oriens sol sese offert precantib••: quoniam{que} quam in partem c••r∣nendi sensum cō∣vertimus, in ea adoramus, nec fieri potest, ut precum tempore quatuor caelipar∣tes intueamur, unā orbis partem intuentes, vene∣ramur et adora∣mus, non quod solum Dei opus sit, nec quod ea pars Deo ad ha∣bitandum secreta et constituta sit, sed quod locus sit venerationi et cultui, quia no∣bis Deo adhibe∣tur constitutus. A quibus autem Ecclesia precandi morem accepit, ab iis etiam ubi precandum sit, accepit, idest, à Sanctis Aposto∣lis. S. Iust. Mart. ad Orthodox Quaest. 118.
• a

  Psal. 103. 22.
• b

  1 Tim. 2. 8.
• Of reading the second Service at the Altar.
• Hooker. Eccl. Pol. l 5. § 30.
• pa. 158.
• Qui fidens conscientiae suae negligit famam suam, crudelis est: maxime in loco isto positus de quo dicit A∣postolus scribens ad discipulum suum, Circaom∣nes teipsum bo∣norum operum prebe exemplum Tit. 2. 7. Et pau∣lò antè Propter nos, conscientia nostra sufficit nobis; propter vos, fama nostra non poll••i, sed pollere debet in vobis. S. Au∣gust. de Diver∣sis, Sermo. 49.
• pag. ••••.
• Vpon the gol∣den Chaine of Salvation. Master B.
• Rom. 12. 3. 1. Cor. 4. 6.
• Nihil omittens de ijs quae non oportet ignorari; nihil contre∣ctans de ijs quae non licet scire De vocat. Gent. l. 1. c. 5. S. Am∣bros. & Prospe∣ro adscript.
• O Blush at this yee Prelates, &c. Mr. B.
• Let no man sucke poyson out of the sweet flower of candid sin∣ceritie. Mr. B.
• In the editions since 1619.
• Newes Ips. p. 3.
• pag. 72.
• First Reason.
• p. 132.
• Duaren. de Be∣nefic. l. 5. c. 11.
• Christianogra∣phy. p. 132.
• Controversia memorabilis in∣ter Paul. 5. & Venetos Acta & script. &c. edita 1607.
• Second and third reasons.
• See Chr. Good∣man's treatise of obedience printed at Ge∣neva, p. 206. &c Dangerous positions and proceedings for disciplne.
• l. 1. c 5. Bucanan de ju∣re Regni p 57. Alsted. Syst Po∣lit 2. cap. 3. Si tamen admini∣stratores of fici∣um suum facere no int, si impia & iniqua man∣dent, si contra dilectionem Dei & proximi a∣gant; populus propriae salutis curam arripiet, imperium male utentibus abro∣gabit, & in lo∣cum eorum alios substituet. pag. 141.
• pag. 142.
• Eccle. 5. 2.
• a

  Reade that sermon which is since printed and intituled; A Thanksgiving for the decrea∣sing of the Plague. pag. 52. &c.
• Iudg. 20. Rom. 11. 33.
• Num. 16. 3, 41, 46.
• Newes Ips. p. 2.
• Ioel 3 9. 1 Kings 21. 12.
• Ier 9. 2. an As∣semblie of treacherous men.
• Ames. med. Theol. l. 2. c. 5.
• Matth. 23. 13.
• Hook. Eccl. Pol. l. 5. §. 21.
• 2 Tim. 3. 15. Iam. 1. 21
• Rom. 10. 17.
• Mal. 2. 7. Deut. 32. 2.
• Jer. 23. 31, 32.
• 2. Tim. 4. 2.
• Ioh. 16. 12.
• 2. Tim. 2. 15.
• 1. Cor. 3. 1.
• Heb. 5. 13.
• Eccle. 3.
• 2 Tim. 2. 16.
• pag. 151.
• In his Treatise intituled, An Examination, vid p. 17 18, 19, 20, &c.
• Artic. 6.
• See Preface to the Booke of Common-Prayer, refer∣ring parties, doubting of any thing that is conteined in that Booke to the Bishop, and the Bishop doubting, to the Arch-Bi∣shop.
• See the Booke of Ordination
• p. 152.
• Doctor Field of the Church. l. 4. c. 20.
• Perkins refor. Cath.
• Chemnit. exam. Concil. Trid, Sess. 1. 4.
• Artic. 20.
• Revel. 10. 9.
• D. Field. Ap∣pendix. l. 2. sect. 8▪
• pag. 41. Ips Newes. pag. 4. Appeal. p. 7. 1.
• Ips N. p. vult. See pag. 67, 68, 69.
• See the Queens In∣junctions.
• Mat. 28. ult.
• Ephes. 4. 12.
• Vactio antiqui∣tus ol••o ficbat, quod quia se∣cundum natu∣ralem efficienti∣am tum fragran∣tia reddebat corpora, tum a∣gilia, accummo∣dum erat dua∣bas rebus super∣naturalibus sig∣nificandis: qua∣rum una est, per∣sonae ad munus aliquod divi∣num obeundum sanctificatio, & consecratio; al∣tera, adoptatio, seu donorum ad illud necessario∣rum collatio. Armin. Disp. pub.
• Homo imponit manus, Deus lar∣gitur gratiam; Sacerdos impo∣nit supplicem dextram, & De∣us benedicit po∣tenti dextra: Episcopus mitiat ordinem, & De∣us tribuit digni∣tatem Ambros. de dign. Sa∣cerd. c. 5.
• See Mason, de Minesterio Ec∣cles. l. 1. c. 2. & l. 4. c. 1. &c. D. Field of the Church. l. 5. c. 25.
• B. Andrewes Resp. ad Epist. Mo••inaei. 1. 3. Tortur. Terti. p. 151.
• Artic. 37.
• Qu. Eliz. In∣junct.
• Gladium spiri∣tualem stringere est Episcoporum non Regum, quan quam & hic, li∣cet Episcoporum manu, piorum tamen Regum sancto monitu et evaginari & in vaginam recon∣di solet. Mason de Minist. Ang. l. 4. c. 1.
• pag. 156.
• Mat. 23. 2. 3.
• pag. 158.
• Stat. 25. Hen. 8. 19.
• Sine scripto jus venit, quod usus approbavit, nam diuturni mores consensu utentium com∣proba••i, legem imitantur. Iu∣stin. Instit. l. 1. Tit. 2. Consuetudo est jus quoddam, moribus institu∣tum, quod pro lege suscipitur cum deficit lex. Gratian. Di∣stinct. 1. c. 5. In his rebus de quibus nihil cer∣ti statuit diving scriptura, mospo∣pu••i Dei, vel in∣stituta ma••orum pro lege tenen∣da s••nt Aug. Ep. 86.
• If any person, &c. shall, &c. speake any thing in dero∣gation, depra∣ving of the same book, or of any thing therein con∣tained, &c. e∣very such per∣son beeing thereof lawful∣ly convicted, shall forfeit for the first of∣fence 100. markes, for the second, 400. for the 3. all his goods and chattels, and suffer impri∣sonment du∣ring his life. Stat. 1. Eliz 2.
• pag. 160.
• Legibus viven∣dum est non ex∣emplis.
• 1. Sam. 15. 31.
• 162.
• pag. 165.
• pag. 166.
• Proclamation before the Booke of com∣mon prayer.
• Resembling herein the Do∣natists of old, with whom Optatus expo∣stulates in this manner: Eum qui—in nomi∣ne Christi tin∣ctus est, Paga∣num vocas? And againe, Paganum vocas eum qui Deum Patrem per filium ejus ante aram rogaverit? And a little after, Si aliquid Christianus—deliquerit, peccator dici potest: Paganus iterum dici non potest. And it is as verified of these men which the Father after addes. Ille vobis videbitur Chri∣stianus, qui quod vultis fecerit, non quem fides adduxerit. Optat. Milevit. l. 3.
• Episcopum con∣tra Episcopum ordinaverunt, altare contra altare erexerunt August. Epist. 171.
• Luke 12. 5.
• Ames. p. 121. Calvin. Inst. l. 3. c. 4. §. 3.
• 1 Tim. 1. 15.
• Rom. 2. 2.
• Erit autem vobis bic sermo, quem de munere Dei novit ipse, quanta & pacis, & vestra dile∣ctione de promp∣simus, correctio si velitis, testis verò et si nolitis August. Epist. 162. in fine.