FOR
GOD
,
AND
THE
KING
.
PROVERBES
24.
21.
22.
My
sonne
,
feare
thou
the
Lord
,
and
the
King
,
and
meddle
not
with
them
that
are
given
to
change
.
For
their
calamity
shall
rise
suddenly
;
and
who
knoweth
the
ruine
of
them
both
?
THis
time
is
a
time
of
sorrow
and
humiliation
:
but
this
day
a
day
of
joy
and
festivity
,
to
bee
celebrated
in
this
our
anniversary
thankfull
remembrance
of
a
great
and
memorable
deliverance
,
as
on
this
day
,
31.
yeeres
agoe
.
So
as
this
day
falling
in
so
sad
a
season
,
is
like
a
starie
peeping
and
shining
forth
through
the
cloudes
of
a
dolesome
duskie
night
,
and
by
and
by
ready
to
be
overclouded
againe
.
Such
is
our
joy
,
such
is
our
David
,
Why
art
thou
cast
downe
,
o
my
soule
?
I
shall
yet
praise
him
,
who
is
the
health
of
my
countenance
,
and
my
God
.
Or
as
Psal.
101.
I
will
sing
of
Mercy
and
Iudgement
.
And
surely
that
joy
is
soundest
,
which
is
seasoned
with
some
sorrow
.
Serve
the
Lord
with
feare
,
and
rejoyce
with
trembling
.
It
's
good
to
be
merry
and
wise
,
as
saith
the
Proverbe
.
Sadnesse
is
as
salt
that
seasoneth
our
mirth
,
and
preserues
it
from
corruption
.
Well
,
blessed
be
God
,
who
in
the
midst
of
many
sad
dayes
,
hath
sent
us
this
joyfull
day
to
sing
praise
unto
him
for
that
mercy
,
which
hath
made
it
a
day
of
joy
unto
all
good
Christians
,
and
all
good
Subjects
in
this
land
.
Sutable
therefore
to
the
occasion
of
this
day
,
and
season
,
I
have
made
choice
of
this
Text
:
It
comprehends
one
of
those
wise
Sentences
,
Counsells
or
Proverbs
,
which
King
Solomon
,
a
Preacher
also
,
inspired
with
the
spirit
of
Wisedome
from
God
,
hath
left
recorded
for
instruction
of
the
Church
of
God
in
all
ages
.
If
wee
seeke
to
find
the
coherence
,
or
dependance
of
these
words
,
wee
may
quickly
loose
our selues
,
and
our
labour
.
For
this
Booke
,
of
the
Proverbs
is
fitly
compared
to
a
bagg
full
of
sweete
and
fragrant
spices
,
which
shuff
led
and
shaken
together
,
or
taken
single
,
doe
yeeld
forth
a
most
pleasant
and
comfortable
odour
.
Or
to
the
Starres
in
the
firmament
,
each
in
itselfe
glorious
,
and
independent
of
another
,
yet
all
receive
their
light
from
the
Sunne
.
Like
as
Eccles.
12.
11.
The
words
of
the
wise
are
as
goads
,
and
as
nayles
fastened
by
the
Masters
of
assemblies
,
which
are
given
from
one
Shepheard
.
This
one
Shepheard
is
Christ
,
the
Sunne
of
Righteousnesse
,
who
inlightens
all
the
Prophets
.
Or
heere
are
studds
of
silver
in
borders
of
gold
:
Cant.
1.
11.
Or
apples
of
gold
in
pictures
of
silver
.
Prov.
25.
11.
And
these
things
belong
to
the
wise
.
v.
23.
The
words
recited
containe
three
things
in
generall
.
1.
an
Exhortation
.
2.
an
Admonition
.
3.
a
reason
of
the
admonition
.
The
Exhortation
in
these
words
,
My
son
,
feare
thou
the
Lord
and
the
King
.
The
admonition
in
these
words
,
And
meddle
not
with
them
that
are
giuen
to
change
:
the
reason
of
the
admonition
in
these
words
,
For
their
calamity
shall
arise
suddenly
,
and
who
knoweth
the
ruine
of
them
both
?
In
the
Exhortation
,
these
particulars
are
considerable
.
1.
The
Person
Exhorting
,
and
that
is
King
Solomon
instructing
the
people
as
from
Gods
owne
mouth
.
2.
The
persons
exhorted
,
to
wit
,
all
Gods
people
,
represented
heere
in
the
singular
number
,
under
the
name
of
one
sonne
:
and
this
by
a
neere
bond
of
relation
,
by
a
strong
cord
of
affection
,
distinguishing
him
from
others
,
and
appropriating
him
as
Gods
owne
peculiar
,
My
Sonne
.
The
duty
exhorted
unto
,
is
feare
:
the
object
of
this
feare
is
twofold
.
1.
The
Lord
.
2.
The
King
.
In
all
which
we
are
to
observe
three
things
,
1.
The
order
of
this
feare
,
first
the
Lord
,
and
secondly
the
King
.
2.
the
connexion
of
these
two
,
as
things
inseparable
in
this
duty
of
Feare
,
Feare
the
LORD
,
and
the
KING
.
3.
The
speciall
property
of
this
duty
,
as
peculiar
to
the
child
of
God
,
above
all
other
,
Mysonne
,
feare
THOV
the
Lord
and
the
King
,
as
if
Solomon
should
have
said
,
My
sonne
,
how
ever
the
sons
of
Belial
,
the
men
of
the
world
cast
off
all
feare
,
both
of
God
and
man
,
yet
feare
THOV
the
Lord
and
the
King
.
This
is
the
resolution
of
the
Exhortation
.
2.
In
the
Admonition
,
wee
are
to
note
three
things
.
1.
The
admonition
it selfe
,
meddle
not
.
2.
Who
they
be
of
whom
Gods
children
are
admonished
,
namely
such
as
are
said
here
to
be
giuen
to
change
.
3.
The
antithesis
or
opposition
,
betweene
these
changlings
,
and
them
that
truely
feare
God
and
the
King
.
3.
In
the
reason
of
the
admonition
annexed
,
which
is
taken
from
the
dangerous
condition
,
that
these
,
who
are
given
to
change
,
are
obnoxious
unto
:
wee
observe
,
1.
The
matter
of
their
danger
,
in
these
words
,
Calamity
and
ruine
:
then
the
manner
of
their
calamity
and
ruine
,
set
downe
,
1.
In
it's
suddennesse
,
and
2.
in
its
certainty
.
It
shall
rise
suddenly
:
and
lastly
the
unexpected
meanes
of
their
ruine
,
contrary
to
all
outward
appearance
,
And
who
knoweth
the
ruine
of
them
both
:
That
is
,
though
there
be
no
outward
appearance
of
ruine
to
these
men
,
but
that
all
things
prosper
with
them
,
and
seeme
to
be
on
their
side
,
yet
their
ruine
shall
be
from
both
these
,
as
wee
shall
further
open
by
and
by
.
Now
having
distributed
the
words
into
their
severall
parts
,
and
that
without
curiosity
,
taking
them
as
they
lie
naturally
in
the
text
:
come
wee
briefely
to
give
you
the
sence
of
the
words
.
First
,
My
sonne
,
a
compellation
frequent
and
familiar
in
this
book
of
the
Proverbs
,
as
ye
may
see
throughout
.
It
is
a
voice
beseeming
a
father
to
his
child
,
or
an
ancient
to
a
young
man
,
or
a
Pastor
and
Preacher
to
his
hearer
,
or
God
Himselfe
to
his
people
;
by
his
Minister
;
as
in
this
place
.
So
Prov.
23.
26.
My
sonne
giue
mee
thine
heart
,
&c.
which
cannot
be
understood
,
but
as
spoken
by
Solomon
both
from
and
for
God
,
as
who
may
justly
challenge
our
heart
,
and
none
but
hee
.
So
heere
.
Secondly
,
for
feare
here
:
what
kind
of
feare
is
here
meant
?
There
are
in
Scripture
sundry
kinds
of
feare
:
as
1.
a
naturall
feare
,
which
was
in
Christ
himselfe
,
as
man
,
and
is
in
every
man
:
2.
a
filiall
feare
,
as
in
genuine
children
to
their
Parents
:
3.
a
Servill
feare
,
as
in
all
wicked
men
,
and
in
the
divels
themselves
,
who
tremble
at
God
:
4.
a
civill
feare
,
as
of
Subjects
to
their
Prince
.
5.
a
religious
feare
,
as
in
true
Christians
towards
God
.
Now
this
feare
in
this
place
is
to
be
distinguished
,
though
not
in
name
,
yet
in
nature
and
kinde
,
according
to
the
difference
of
the
severall
objects
of
it
.
So
as
when
it
is
ascribed
to
God
,
as
the
object
of
it
,
it
is
a
religious
feare
:
but
as
it
is
applyed
to
man
,
as
its
object
,
as
here
,
it
is
a
civill
feare
.
The
feare
of
the
Lord
then
,
Iehovah
,
that
is
,
God
the
Father
,
and
Christ
,
as
the
ordinary
Glosse
,
is
a
religious
feare
:
the
feare
of
the
King
is
a
civill
feare
.
And
though
these
two
feares
differ
in
their
kind
,
yet
in
resemblance
and
similitude
they
are
not
unlike
.
As
,
the
feare
of
the
Lord
is
a
filiall
feare
:
so
is
the
feare
of
the
King
:
the
feare
of
God
comprehends
in
it
all
duties
required
of
his
children
:
the
feare
of
the
King
all
duties
required
in
Subjects
towards
their
Prince
:
there
is
a
feare
of
universall
obedience
due
to
God
:
and
there
is
a
feare
of
universall
obedience
next
under
and
after
God
,
due
to
the
King
:
there
is
a
feare
of
adherence
to
God
:
and
a
feare
of
adherence
to
the
King
.
So
much
in
briefe
for
the
opening
of
this
word
feare
:
Feare
thou
the
Lord
and
the
King
.
Now
for
the
admonition
:
Meddle
not
.
It
is
not
meant
here
,
that
wee
may
not
meddle
at
all
,
by
way
of
reproofe
,
detection
,
conuiction
,
impeding
or
impeaching
their
wicked
courses
and
practises
:
but
not
to
meddle
,
that
is
,
haue
no
fellowship
,
side
not
,
countenance
not
,
approoue
not
,
applawd
not
such
men
in
their
euill
wayes
.
As
(
Gen.
49.
5.
)
Iacob
said
of
Simeon
and
Leui
,
instruments
of
cruelty
,
O
my
soule
,
come
not
thou
into
their
secret
;
vnto
their
assembly
mine
honour
be
thou
not
vnited
.
Or
as
Psal.
1.
1.
not
to
walke
,
stand
,
sit
with
them
in
their
Counsels
,
wayes
,
chaire
.
Or
as
Pro.
1.
10.
15.
My
sonne
,
if
sinners
intice
thee
,
consent
thou
not
,
walke
not
thou
,
in
the
way
with
them
,
&c.
But
who
are
these
men
we
are
admonished
of
?
Such
as
are
giuen
to
change
.
The
best
interpreters
expound
it
of
innouations
either
of
Religion
,
or
of
the
Republick
:
So
Mercer
,
and
Lauater
Pagnin
renders
gnim
shonim
—
cum
iterantibus
iniquitatis
.
Vulg.
cum
detractoribus
.
Tremellius
&
Iunius
,
cum
[
*
](A17300-e1120-b)
*
Id
est
,
cum
variantibus
ac
perfringentibus
Dei
,
suorumque
Principum
mandata
denique
deficientibus
vita
sua
immorigera
à
reverentia
Dei
&
Regis
.
varijs
,
Such
as
change
and
breake
the
Commandement
of
God
,
and
of
their
Princes
,
and
fall
away
from
the
feare
of
God
,
and
the
King
in
their
rebellious
life
.
But
we
need
goe
no
further
then
our
owne
translation
,
which
is
very
full
,
meaning
it
of
all
such
as
are
factious
,
seditious
,
giuen
to
change
the
Lawes
of
God
,
and
the
King
.
Lastly
,
for
the
reason
annexed
,
one
terme
seemes
somewhat
difficult
,
as
being
subject
to
different
interpretations
:
the
ruine
of
them
both
:
wat's
meant
by
them
both
?
Some
(
as
the
Ordinary
Glosse
,
and
Lyra
)
referre
it
to
detractors
,
and
those
that
intertaine
and
hearken
vnto
them
:
to
Arch-hereticks
,
and
those
that
are
seduced
by
them
:
to
such
as
derogate
from
Christ
,
and
others
that
ioyne
with
them
.
Others
againe
,
as
Mercerus
and
Lauater
,
vnderstand
ruine
of
them
both
in
an
actiue
sense
,
referring
the
ruine
of
those
that
are
giuen
to
change
,
to
God
and
the
King
,
who
shall
bring
ruine
vpon
them
:
as
if
it
were
expressed
thus
,
who
knoweth
the
ruine
,
that
God
and
the
King
,
whose
lawes
they
violated
and
innouated
,
shall
cause
suddenly
to
arise
and
fall
vpon
them
.
So
as
though
these
bee
different
interpretations
,
yet
they
may
well
bee
reconciled
together
,
and
may
serve
for
the
mutuall
amplification
and
illustration
of
each
other
.
For
innouators
are
alwayes
notorious
detractors
and
sycophants
,
derogating
from
those
things
,
which
they
goe
about
to
innouate
or
abrogate
,
that
so
they
may
establish
their
owne
nouelties
,
whither
in
Church
,
or
State
,
or
both
.
And
euer
such
ringleaders
have
their
disciples
and
followers
,
ready
to
be
instruments
of
their
wicked
designes
.
These
ringleaders
with
their
adherents
and
complices
shall
both
fall
and
perish
together
:
and
both
God
and
the
King
,
that
is
,
the
iustice
of
Gods
Law
,
and
mans
Law
shall
conspire
together
to
root
them
out
.
Lastly
,
to
shew
the
manner
of
their
vnexpected
ruine
or
calamity
,
it
is
sayd
,
It
shall
rise
:
that
is
,
although
they
seeme
to
bee
so
high
,
as
to
surmount
all
feare
of
dangers
,
as
trampling
all
vnder
their
feet
:
yet
calamity
shall
rise
aboue
them
,
and
bring
them
to
ruine
.
As
the
Lord
saith
,
Ier.
37.
10.
Also
,
Their
calamity
,
noteth
that
God
hath
layd
up
judgements
in
store
,
proper
and
peculiar
to
the
wicked
.
This
for
the
sense
of
the
words
;
wherein
if
I
have
beene
a
little
the
longer
,
yet
it
is
not
fruitlesse
,
both
because
we
may
take
a
view
of
the
sense
of
the
whole
text
together
and
also
lay
the
better
grounds
for
those
sundry
instructions
,
which
will
naturally
issue
from
the
same
.
Come
wee
then
to
points
of
instruction
arising
from
this
text
.
The
first
is
this
,
from
this
compellation
,
My
sonne
:
My
son
,
feare
&c.
My
son
,
heare
the
instruction
of
a
Father
:
as
chap.
4.
1.
&
2.
1.
&c.
So
Heb.
12.
6.
And
yee
have
forgotten
the
Exhortation
,
which
speaketh
unto
you
,
as
unto
children
,
My
sonne
,
despise
not
thou
the
chastning
of
the
Lord
,
&c.
This
is
that
exhortation
,
Prov.
3.
11.
But
how
can
poore
men
,
as
we
are
,
be
said
to
be
the
In
briefe
:
not
by
nature
,
for
so
Christ
onely
is
the
Son
Now
this
addressement
,
as
of
sons
,
to
heare
Gods
Word
,
is
very
effectuall
and
profitable
in
sundry
respects
:
As
1.
It
is
a
strong
motive
,
and
sweet
preparative
to
a
reverend
attention
.
I
will
hearken
(
saith
David
)
what
the
Lord
God
will
speake
:
for
hee
will
speake
peace
unto
his
people
,
and
to
his
Saints
.
And
the
Thessalonians
are
commended
,
and
Taul
thanketh
God
,
that
they
received
the
Word
,
not
as
the
word
of
man
,
but
as
it
is
indeed
the
Word
of
God
.
When
a
sonne
heares
the
counsell
of
his
Father
,
that
is
wise
,
loving
,
kind
,
true
,
and
powerfull
to
make
good
what
he
saith
,
it
drawes
on
,
and
commaunds
attention
.
Such
a
Father
is
God
,
infinit
inall
his
Attributes
.
Secondly
,
to
heare
as
a
son
,
makes
for
fervent
affection
,
in
loving
,
imbracing
,
and
highly
esteeming
the
Word
of
God
.
The
reason
that
many
men
doe
not
receive
the
Word
of
truth
in
the
love
of
it
,
is
because
they
are
none
of
his
sons
.
They
are
as
[
*
](A17300-e1440-b)
*
1.
King
.
22
Ahab
,
they
heare
the
truth
at
the
Prophets
mouth
,
but
they
hate
him
and
the
truth
.
As
Christ
said
to
the
Iewes
,
when
they
boasted
that
God
was
their
Father
,
and
they
were
Abrahams
children
:
If
God
were
your
Father
,
you
would
love
me
:
And
if
Abraham
were
your
father
,
you
would
doe
his
workes
,
for
hee
rejoyced
to
see
my
day
.
It
is
therefore
a
son-like
affection
,
that
intertaines
Gods
Word
with
love
,
whither
hee
checke
,
or
whither
hee
cherish
,
whither
hee
threaten
,
or
comfort
.
3.
To
heare
as
a
sonne
,
is
an
inducement
to
frequent
meditation
of
the
Word
heard
.
As
Prov.
7.
1.
2.
3.
My
sonne
,
keepe
my
words
,
and
lay
up
my
Commaundements
with
thee
.
Keepe
my
Commaundements
and
live
;
and
my
Law
,
as
the
apple
of
thine
eye
.
Bind
them
upon
thy
singer
,
write
them
upon
the
table
of
thine
heart
.
For
the
instructions
of
such
a
Father
,
are
so
many
Iewels
.
As
Prov.
1.
1.
9.
an
ornament
of
grace
to
thy
head
,
and
chaines
about
thy
necke
:
yea
a
crowne
of
glory
.
Prov.
4.
9.
Now
a
man
will
alwayes
bee
minding
his
treasure
,
where
his
Iewels
bee
.
Where
the
treasure
is
,
the
heart
will
bee
,
saith
Christ
.
4.
To
heare
Gods
Word
as
his
sonne
,
makes
for
diligent
observation
and
obedience
.
This
is
the
true
try
,
all
of
Sons
,
if
they
observe
their
Fathers
commaundements
.
If
I
be
a
Father
,
saith
God
,
where
is
mine
honor
.
Our
Vse
.
1.
For
tryall
of
our
Son-ship
,
by
these
former
signes
and
markes
:
by
our
reverend
attention
in
hearing
,
as
to
gods
owne
Word
,
by
our
fervent
love
in
intertaining
his
Word
;
by
our
frequent
meditation
of
it
;
and
by
our
diligent
observation
.
As
Zach.
6.
15.
2.
For
instruction
:
this
is
the
maine
duty
of
a
Christian
to
bee
most
carefull
of
his
behaviour
and
frame
of
spirit
,
about
the
hearing
of
Gods
Word
.
And
therefore
Christ
often
admonisheth
his
disciples
,
Take
heed
how
ye
heare
,
and
Take
heed
what
ye
heare
.
For
according
to
our
hearing
is
our
soule
indueth
with
faith
,
and
seasoned
with
grace
,
and
illuminated
with
sound
and
saving
knowledge
of
Christ
,
and
the
whole
course
of
our
life
regulated
and
framed
.
3.
And
lastly
,
for
reproofe
and
conviction
those
,
as
no
Sons
of
God
,
but
enemies
,
and
rebels
,
that
hate
and
despise
Gods
Word
in
the
powerfull
Ministry
of
it
,
and
doe
with
might
and
maine
labour
to
oppose
and
oppresse
it
.
Such
plainly
shew
themselves
whence
they
come
,
namely
as
those
mysts
and
foggs
from
the
bottomlesse
pit
,
which
darken
the
cleare
light
of
the
Sun
and
Starres
:
so
doe
these
overclowd
the
beames
of
the
Gospel
,
that
they
cannot
shine
forth
to
the
Church
of
God
.
Or
they
are
those
froggs
,
uncleane
spirits
out
of
the
mouth
of
the
Dragon
,
and
Beast
,
and
false
Prophet
,
whose
croking
cryeth
downe
the
voyce
of
Gods
Ministers
,
and
which
doe
corrupt
the
pure
streames
of
the
waters
of
life
by
their
filthinesse
.
In
a
word
,
these
are
the
limbs
of
the
Beast
,
even
of
Antichrist
,
taking
his
very
courses
to
beare
and
beat
downe
the
hearing
of
the
Word
of
God
,
whereby
men
might
bee
saved
;
like
to
the
Iewes
,
of
whom
the
Ap●stle
sayth
,
who
both
killed
the
Lord
Iesus
and
their
owne
Prophets
,
and
have
persecuted
us
,
and
they
please
not
God
,
and
are
contrary
to
all
men
,
Forbidding
us
to
speake
to
the
Gentiles
,
that
they
might
be
saved
,
to
fill
up
their
sinnes
a●
way
;
for
the
wrath
is
come
upon
them
to
the
uttermost
.
And
surely
the
wrath
hangs
over
the
heads
of
these
men
,
which
must
needs
sease
upon
them
ere
long
,
if
they
speedily
repent
not
,
whereof
there
is
little
hope
.
But
leave
wee
them
and
come
we
to
the
matter
of
the
exhortation
.
Feare
thou
the
Lord
&c.
Whence
the
point
is
:
1.
My
sonne
,
feare
thou
the
Lord
.
This
filiall
feare
is
,
used
in
Scripture
for
the
whole
worship
and
service
of
God
,
and
comprehends
in
it
all
vertues
and
graces
of
Gods
spirit
.
As
Eccles.
12.
13.
Let
us
heare
the
end
of
all
,
Feare
God
and
keepe
his
Commaundements
:
for
this
is
the
whole
man
:
that
is
,
the
whole
duty
which
God
requireth
of
his
children
.
So
Deut.
6.
13.
Thou
shalt
feare
the
Lord
thy
God
,
and
serve
him
,
and
shalt
sweare
by
his
name
.
And
Esa.
29.
13.
Their
feare
towards
mee
is
taught
by
the
prec●pt
of
men
;
that
is
,
the
worship
and
service
they
performe
unto
me
,
is
taught
by
mans
precepts
.
Which
is
that
●aine
worship
,
whereof
Christ
convinceth
In
vaine
they
worship
me
,
teaching
for
doctrines
,
the
Comman●ements
of
men
.
And
Acts
10.
35.
In
every
nation
hee
that
feareth
God
,
and
worketh
righteousnesse
,
is
accepted
of
him
.
Thus
by
these
places
wee
see
,
how
the
true
feare
of
the
Lord
,
is
taken
for
the
whole
worship
and
service
of
God
,
both
internall
,
and
externall
,
and
so
for
every
grace
of
Gods
Spirit
in
us
,
as
faith
,
hope
,
love
,
and
the
like
.
Reasons
of
this
point
.
1.
Because
the
true
feare
of
God
is
a
fundamentall
grace
,
and
respecteth
all
the
Commaundements
of
God
,
as
the
object
of
it
.
As
Psal.
112.
1.
Blessed
is
the
man
that
feareth
the
Lord
,
he
delighteth
greatly
in
●is
Commaundements
.
2.
Because
where
God
is
not
truly
worshipped
,
there
is
no
feare
of
God
.
As
in
Esay
29.
13.
This
people
draw
neere
me
with
their
mouth
,
and
with
their
lips
doe
honour
me
,
but
they
have
remooved
their
heart
farre
from
me
.
And
the
reasonis
added
:
Their
feare
towards
me
is
taught
by
the
precept
of
men
.
3.
Because
where
other
vertues
be
not
,
the
reason
is
,
because
true
feare
is
not
.
Which
argues
,
that
true
feare
of
God
is
inseparably
combined
with
other
graces
.
As
Rom.
3.
10.
18.
the
Apostle
reckoning
up
a
bead-row
of
iniquities
,
concludes
with
this
reason
,
There
is
no
feare
of
God
before
their
eyes
.
So
Mal.
3.
5.
I
will
come
neere
to
you
to
judgement
,
and
will
bee
a
swift
witnesse
against
the
Sorcerers
,
and
against
the
adulte●ers
,
and
against
false
swearers
,
and
against
those
that
oppresse
the
hireling
in
his
wages
,
the
widow
,
and
the
fatherlesse
,
and
that
turne
aside
the
stranger
from
his
right
.
Well
,
what
's
the
ground
of
all
this
wickednesse
,
It
is
there
added
,
And
feare
not
me
,
saith
the
Lord
of
Hoasts
.
4.
Because
holy
feare
is
the
seasoning
and
salt
of
every
vertue
,
and
of
the
whole
worship
of
God
.
As
Psal.
5.
7.
In
thy
f●are
will
I
worship
towards
thy
holy
Temple
.
So
Psal.
2.
11.
Serve
the
Lord
in
feare
.
Which
I
say
,
is
such
a
feare
,
as
hath
in
it
faith
,
love
,
affiance
and
other
graces
.
5.
Lastly
,
wee
are
bound
to
performe
all
obedience
to
God
in
a
holy
feare
,
by
vertue
of
the
Word
of
God
as
the
rule
,
and
of
the
Covenant
God
hath
made
with
us
in
his
Word
,
and
we
with
him
.
Gods
Law
is
so
the
rule
of
our
feare
,
and
obedience
to
God
,
as
it
is
death
to
feare
or
obey
him
otherwise
,
then
hee
hath
commaunded
us
in
his
Law
.
Els
it
is
rebellion
,
not
obedience
,
will
worship
,
not
service
to
God
.
And
this
wee
are
bound
to
,
by
mutuall
Couenant
.
1.
God
binds
himselfe
to
be
our
God
and
King
by
Covenant
in
his
word
:
as
Exod.
20.
Secondly
,
wee
bind
our selves
by
a
reciprocall
Covenant
,
as
in
our
Baptisme
to
bee
his
Servants
,
and
to
serve
him
as
hee
hath
commaunded
in
his
Law
.
Vse
of
this
point
is
first
for
reproofe
and
conviction
of
the
whole
Romane
Synagogue
,
as
being
altogether
devoyd
of
the
true
feare
of
God
;
and
consequently
,
is
no
true
Church
of
Christ
,
●…one
of
the
Kings
Daughter
,
none
of
his
spowse
.
Why
?
For
all
her
feare
towards
God
is
taught
by
the
precept
of
men
;
her
service
of
God
is
a
Masse
of
Idolatry
and
Superstition
,
Will-worship
of
mans
invention
;
and
therefore
though
they
draw
neere
to
God
with
their
lipps
,
yet
their
hearts
are
farre
from
him
.
And
so
in
vaine
they
worship
him
,
nay
they
worship
the
Devill
,
and
not
God
,
as
the
Apostle
sheweth
,
1.
Cor.
10.
20.
For
all
Idolatry
,
as
that
of
the
breaden
god
in
the
Masse
,
is
the
worship
of
the
Devill
.
They
will
say
,
they
worship
God
in
the
Host
:
So
did
the
Pagans
plead
for
themselues
,
that
they
worshipped
God
in
their
Idols
.
Yet
,
saith
the
Apostle
,
I
say
,
that
the
things
,
which
the
Gentiles
sacrifice
,
they
sacrifice
to
Devills
,
and
not
to
God
.
And
God
disclaimes
all
worship
of
Him
,
that
is
not
according
to
His
Word
,
and
He
abhorres
such
presumptuous
worshippers
,
as
those
that
doe
not
feare
him
.
So
as
secondly
heere
are
justly
reprooved
those
men
,
as
wanting
the
true
feare
of
God
,
who
in
these
dayes
shew
themselves
Antichrists
Factors
,
both
in
teaching
,
practising
,
and
pressing
new
Formes
of
worship
,
Secundum
usum
Sarum
,
and
setting
them
up
againe
in
Churches
,
as
Altar-worship
,
Iesu-worship
,
Image-worship
,
Crosse-worship
,
and
the
like
.
A
plaine
evidence
,
that
these
men
(
what
ever
they
most
hypocritically
pretend
,
and
would
bee
accounted
as
a
new
kind
of
Saints
dropped
downe
out
of
the
cloudes
,
as
most
holy
and
devoute
persons
)
have
no
true
feare
of
God
in
them
.
Yea
their
hearts
are
far
from
God
.
Their
feare
is
more
towards
an
Altar
of
their
owne
invention
,
towards
an
Image
and
Crucifix
,
towards
the
sound
and
sillables
of
Iesus
,
then
towards
the
Lord
Christ
.
For
did
they
truely
feare
Christ
,
they
would
not
(
as
they
doe
)
so
desperately
and
furiously
persecute
him
in
his
faithfull
Ministers
and
members
,
and
make
havocke
,
and
turne
upside-down
the
very
glory
of
Christ's
Kingdome
in
the
Ministery
of
His
Word
,
and
power
of
Religion
,
and
purity
of
his
worship
,
which
they
altogether
trample
under
,
and
defile
with
their
Wolvish
feete
.
Therefore
,
forasmuch
as
they
set
up
and
teach
a
false
feare
,
and
worship
of
God
in
the
Churches
,
I
(
saith
the
Lord
)
will
proceede
to
doe
a
marvellous
worke
among
the
people
,
even
a
marvellous
worke
,
and
a
wonder
:
for
the
wisedome
of
their
wise
men
shall
perish
,
and
the
understanding
of
their
prudent
men
shall
be
hid
.
And
v.
16.
Surely
your
turning
of
things
upside-downe
,
shall
bee
esteemed
at
the
Potters
clay
.
But
of
these
more
in
their
proper
place
.
A
2.
〈◊〉
●s
for
instruction
,
to
teach
us
wherein
the
true
filiall
feare
of
God
consisteth
;
namely
in
the
true
worship
and
service
of
God
internall
and
externall
,
according
to
the
exact
forme
and
prescript
of
his
Word
.
Not
to
swerve
one
haires
bredth
from
it
.
Againe
,
that
true
feare
of
God
stnads
in
an
universall
obedience
to
all
and
every
of
his
Commandements
,
not
onely
those
of
the
first
Table
,
but
those
of
the
second
;
nor
onely
those
of
the
second
,
but
those
of
the
first
.
So
as
Thirdly
,
this
may
condemne
two
sorts
of
grosse
Hypocrites
.
1.
Those
that
seeme
exact
and
punctuall
in
observing
the
Commandements
of
the
second
Table
:
they
are
no
Adulterers
,
no
Drunkards
,
no
inordinate
livers
;
they
are
not
notorious
offenders
;
and
what
then
?
Hereupon
they
applaud
themselves
,
and
would
be
esteemed
of
the
World
good
Christians
,
and
with
the
Pharisee
thanke
God
,
that
in
these
things
they
are
not
as
other
men
,
Extortioners
,
Vnjust
,
&c.
They
live
peacably
with
their
Neighbors
,
they
pay
every
man
his
owne
,
and
the
like
.
But
what
's
all
this
without
the
feare
of
God
?
Where
is
their
Piety
,
and
Love
to
God
,
expressed
in
the
duties
of
the
first
Table
?
Are
they
willingly
and
grosly
ignorant
of
the
knowledge
of
God
?
Doe
they
hate
,
contemne
,
neglect
his
words
?
Doe
they
despise
his
faithfull
Ministers
?
Doe
they
speake
evill
of
the
Way
and
Profession
of
Godlinesse
?
Doe
they
profane
the
Lords
Sabbaths
?
Yea
,
doe
they
comply
with
Idolaters
in
their
Altar-worship
,
and
Iesu-worship
,
and
the
like
?
and
yet
would
they
bee
accounted
good
honest
men
?
Can
they
be
honest
and
good
men
,
that
are
enemies
of
God
,
and
of
the
Profession
,
yea
and
name
of
holinesse
,
and
of
the
power
of
Religion
,
and
of
the
true
Saints
and
servants
of
Iesus
Christ
?
Can
they
be
good
Christians
,
which
are
enemies
to
the
Crosse
of
Christ
,
whose
end
is
damnation
,
whose
God
is
their
belly
,
and
which
minde
earthly
things
?
On
the
other
side
,
there
is
another
sort
of
Hypocrites
,
who
place
all
their
Religion
in
the
outward
performances
and
duties
of
the
first
Table
,
professe
a
great
deale
of
Religion
,
would
seeme
very
devout
,
but
yet
are
like
the
Pharisees
,
who
under
a
colour
of
long
prayers
,
devoure
Widowes
houses
.
Of
these
Hypocrites
,
there
are
two
sorts
.
1.
Of
them
,
that
are
all
for
outward
formality
,
but
their
hypocrisie
bewrayeth
it selfe
two
wayes
:
First
,
in
that
though
they
seeme
very
devoute
,
in
frequenting
the
Church
,
yet
it
is
in
a
false
way
,
mingling
mens
devices
of
will-worship
with
Gods
Ordinance
;
&
in
dividing
the
Lords
day
betweene
God
and
the
Devill
,
allowing
to
God
onely
two
houres
of
the
day
for
his
publike
worship
,
and
the
rest
of
the
day
to
the
lusts
of
men
.
Secondly
,
in
that
they
place
all
the
service
of
God
in
reading
of
long
Prayers
,
and
thereby
exclude
Preaching
as
unnecessary
.
And
yet
they
make
no
bones
of
oppressing
Gods
people
,
and
the
Kings
good
Subjects
with
burthens
intollerable
to
bee
borne
.
The
second
sort
is
of
them
,
that
will
seeme
Religious
,
and
to
give
God
his
due
,
but
make
no
conscience
of
giving
to
all
men
their
due
:
they
will
make
no
scruple
of
Lying
,
of
over-reaching
in
bargaining
,
of
living
in
some
secret
raigning
lust
,
of
oppressing
,
of
defrawding
,
and
the
like
.
These
are
so
much
the
more
to
be
abhorred
,
because
by
their
meanes
,
Religion
,
and
the
name
of
God
is
evill
spoken
of
.
And
such
have
beene
,
and
will
bee
in
all
ages
.
Yet
woe
be
to
them
,
that
hereupon
take
occasion
to
cast
an
aspersion
of
reproach
upon
religion
,
and
all
the
sincere
Professors
thereof
,
because
of
a
few
hypocriticall
and
false
hearted
Christians
,
so
called
,
who
have
a
forme
of
godlinesse
,
but
deny
the
power
thereof
.
There
was
among
the
twelve
Apostles
one
Iudas
,
a
traytor
,
a
thiefe
,
a
notorious
hypocrite
:
were
therefore
all
the
rest
so
?
God
forbid
.
And
yet
is
not
this
one
of
those
subtile
practises
,
which
Iesuites
and
their
complices
,
the
Popes
Factors
here
in
England
doe
familiarly
use
,
taking
all
occasions
,
by
laying
forth
the
examples
of
some
faylings
or
perhaps
some
grosse
sinne
in
one
that
is
a
Professor
,
to
brand
the
whole
profession
of
Religion
?
In
so
much
as
they
take
the
paines
,
and
spend
their
time
and
witts
,
in
setting
forth
pamphlets
,
yea
some
larger
volumes
,
as
of
that
poore
distracted
man
Ap-Evans
,
who
(
as
they
write
)
should
kill
his
Mother
and
Brother
,
and
all
(
forsooth
)
because
they
kneeled
in
receiving
the
holy
Communion
.
Now
it
is
most
evident
to
every
sober
and
rationall
man
,
that
this
poore
wretch
was
out
of
his
witts
,
else
he
had
never
done
such
an
outragious
act
.
And
yet
what
a
hubbub
is
made
hereof
,
how
must
the
Presse
sweat
with
printing
this
tale
of
a
mad
man
?
how
must
the
Court
,
and
City
,
and
Countrey
,
ring
of
it
?
And
to
what
end
?
Namely
,
to
beware
of
these
Puritans
,
&
to
hate
all
Puritans
for
Evans
his
sake
.
Alas
poore
Puritans
,
must
they
all
fare
the
worse
,
for
one
mad
man
?
Yet
this
is
the
charity
of
those
,
that
are
profest
enemies
to
true
sanctity
and
sincerity
.
And
it
matters
not
whither
it
be
true
or
false
:
it
must
be
believed
for
truth
;
though
this
of
Evans
was
in
another
written
copy
(
offered
to
be
licensed
,
but
rejected
)
shewed
to
be
quite
contrary
to
the
first
relation
.
And
thus
the
accuser
of
the
brethren
wants
not
his
agents
,
to
make
advantage
of
the
falls
,
or
faylings
of
some
Professors
,
not
only
to
the
branding
of
their
persons
,
but
even
of
Religion
it selfe
,
and
the
whole
profession
of
it
.
As
when
some
,
possessed
and
overcome
with
that
malevolent
humour
of
blacke
melancholy
,
through
Satans
prevailing
over
the
weaker
part
,
doe
make
themselves
away
:
oh
how
is
this
exagitated
,
and
occasion
taken
thereby
to
exclame
against
Religion
,
or
some
Puritan
Preachers
,
that
by
the
doctrine
of
Predestination
drive
men
to
dispaire
?
and
therefore
some
strict
order
must
bee
taken
for
the
suppressing
of
this
Doctrine
,
as
dangerous
and
desperate
;
which
notwithstanding
the
17.
article
of
our
Religion
commends
,
Saying
,
The
godly
consideration
of
Predestination
,
and
our
Election
in
Christ
,
is
full
of
sweet
,
pleasant
,
and
unspeakable
comfort
to
godly
persons
,
and
such
as
feele
in
themselves
the
[
*
](A17300-e2160-b)
*
What
m●r●
jeared
by
a
generation
of
upstarts
in
these
dayes
.
working
of
the
spirit
of
Christ
,
mortifying
the
works
of
the
flesh
,
and
their
earthly
members
,
and
drawing
up
their
minds
to
high
and
heavenly
things
,
as
well
because
it
doth
greatly
establish
and
confirme
their
faith
of
eternall
salvation
,
to
be
inioyed
through
Christ
,
as
because
it
doth
fervently
kindle
their
love
towards
God
.
So
the
article
,
which
I
note
by
the
way
.
But
the
conclusion
is
,
the
men
of
the
world
will
have
Gods
children
,
or
Professors
of
Religion
,
either
as
the
pure
and
perfect
Angels
,
without
the
least
spot
of
sinfull
infirmity
:
or
if
they
be
at
any
time
overtaken
with
humane
frailty
,
then
they
must
be
taken
for
blacke
divels
,
and
their
religion
to
come
from
hell
.
But
all
good
Christians
,
and
wise
men
of
upright
judgement
,
will
beware
of
this
rocke
,
not
to
bee
Scandalized
,
and
fall
fowle
upon
the
Religion
of
Christ
,
either
for
the
hypocrisie
of
some
false
Professors
,
or
for
the
infirmity
of
those
that
bee
sincere
,
and
upright
in
their
way
,
but
are
attended
with
faylings
,
and
humane
frailty
.
Concerning
which
the
Apostle
gives
this
good
lesson
:
Brethren
,
if
a
man
be
overtaken
in
a
fault
,
yee
which
are
spirituall
,
restore
such
a
one
in
the
spirit
of
meeknesse
,
Againe
,
as
there
is
in
Scripture
a
feare
of
obedience
,
which
feare
comprehends
the
whole
service
of
God
,
and
is
the
whole
of
a
Christian
man
.
So
there
is
also
a
feare
of
adherence
,
whereby
the
soule
cleaveth
inseparably
to
God
.
This
feare
is
layd
downe
in
Ier.
32.
40.
v.
I
will
make
an
everlasting
covenant
with
them
,
that
I
will
not
turne
away
from
them
to
doe
them
good
:
but
I
will
put
my
feare
in
their
hearts
,
that
they
shall
not
depart
from
me
.
This
is
the
feare
of
adherency
.
And
this
further
sheweth
,
how
this
feare
is
not
without
faith
,
hope
,
and
charity
,
as
without
which
it
cannot
adhere
unto
God
.
Now
from
this
feare
of
adherency
,
we
learne
:
That
the
true
feare
of
God
in
his
children
,
preserves
them
from
falling
from
God
,
and
his
worship
.
This
is
Blessed
is
the
man
,
that
feareth
the
Lord
,
&c.
Surely
he
shall
not
be
mooved
for
euer
,
v.
6.
hee
shall
not
be
afraid
of
evill
tidings
,
for
his
heart
is
fixed
,
trusting
in
the
Lord
,
v.
7.
This
is
a
speciall
property
and
character
of
the
true
child
of
God
.
So
1.
Iohn
2
,
19.
speaking
of
Apostates
,
They
went
out
from
us
,
for
they
were
not
of
us
,
for
had
they
beene
of
us
,
they
would
no
doubt
have
continued
with
us
:
but
they
went
out
,
that
they
might
be
made
manifest
,
that
they
were
not
all
of
us
.
Where
wee
note
these
particulars
:
1.
All
they
that
are
of
us
,
to
wit
,
true
believers
,
doe
no
doubt
continue
in
the
Communion
of
Saints
.
2.
[
*
](A17300-e2340-b)
*
Aug.
De
correptili
&
gratia
,
Cap.
9.
quia
non
habuerunt
perseuer
antiam
,
sicut
non
vere
discipuli
Christi
,
ita
nec
vere
filij
De
fuerimt
,
etiam
quando
esse
videbantur
at
it●
vocabantur
.
They
that
for
a
time
seeme
to
be
of
the
number
of
Gods
children
,
and
afterwards
fall
away
,
it
is
a
certaine
signe
,
that
they
were
not
indeed
,
what
they
once
seemed
to
be
.
So
2.
Iohn
9.
Whosoever
transgresseth
,
and
abideth
not
in
the
doctrine
of
Christ
,
hath
not
God
:
hee
that
abideth
in
the
Doctrine
of
Christ
,
hath
both
the
Father
and
the
Sonne
.
And
it
is
worth
the
nothing
,
by
the
way
,
what
is
added
in
the
very
next
words
,
[
*
](A17300-e2360-b)
*
V.
10.
If
there
come
any
unto
you
,
and
bring
you
not
this
Doctrine
,
receive
him
not
into
your
house
,
neither
bid
him
God
speed
:
for
hee
that
biddeth
him
God
speed
,
is
partaker
of
his
evill
deeds
.
So
that
this
is
the
doctrine
of
Christ
,
namely
the
doctrine
of
adherency
and
perseverance
of
the
Saints
in
grace
,
as
here
in
the
grace
of
feare
.
This
doctrine
might
further
be
illustrated
and
confirmed
by
many
reasons
:
as
1.
from
the
covenant
of
I
will
make
an
everlasting
Covenant
with
you
,
that
I
will
not
turne
away
from
you
to
doe
you
good
:
Ier.
32.
40.
This
is
that
foundation
of
God
that
stands
sure
,
and
hath
this
Seale
,
The
Lord
knoweth
who
are
his
.
2.
Tim.
2.
19.
And
because
this
covenant
is
founded
on
God
himselfe
,
and
his
free
and
gracious
love
depending
on
himselfe
alone
,
and
not
on
weake
,
and
impotent
man
,
therefore
what
should
be
able
to
undoe
or
revoke
this
everlasting
Covenant
?
Not
man
,
nor
divell
.
For
I
am
perswaded
(
saith
the
Apostle
)
that
neither
death
,
nor
life
,
nor
Angels
,
nor
Principalities
,
nor
powers
,
&c.
shall
be
able
to
separate
us
from
the
love
of
God
,
which
is
in
Christ
Iesus
our
Lord
.
Secondly
,
from
the
nature
of
true
feare
,
which
is
a
gift
of
grace
from
God
.
1.
a
grace
of
a
saving
nature
,
and
2.
of
free
gift
of
grace
.
Therefore
it
is
here
added
to
Gods
Covenant
,
that
as
Gods
Covenant
is
,
that
Hee
will
never
turne
away
from
us
to
doe
us
good
:
So
hee
puts
his
feare
into
our
hearts
,
that
wee
shall
never
depart
from
Him
.
Thus
God
is
tyed
to
us
,
and
wee
to
him
by
sure
bonds
.
And
where
God
gives
this
feare
,
he
never
takes
it
away
.
For
the
gifts
and
calling
of
God
are
without
repentance
.
And
God
gives
it
to
that
end
,
that
wee
shall
never
depart
from
him
.
Thirdly
from
regeneration
:
Hee
that
hath
this
feare
hath
the
new
birth
,
hee
is
borne
of
God
;
and
being
borne
of
God
,
sinneth
not
,
that
is
,
not
to
death
,
and
the
reason
is
there
rendered
,
because
the
seed
of
God
remaineth
in
him
,
and
hee
cannot
sinne
,
because
hee
is
borne
of
God
.
The
reason
is
most
forcible
.
And
[
*
](A17300-e2580-b)
*
Examen
.
Arminius
is
so
puzled
with
it
,
as
hee
cannot
tell
what
to
say
to
it
,
confessing
it
is
the
strongest
place
that
is
brought
for
perseverance
.
Yet
that
hee
may
not
say
nothing
,
though
to
no
purpose
,
hee
saith
,
The
seed
of
God
remaineth
so
long
as
it
doth
remaine
.
A
poore
and
pitifull
shift
.
So
hee
may
clude
all
Scripture
.
So
hee
may
say
,
Gods
Covenant
not
to
turne
away
from
his
people
to
doe
them
good
,
is
everlasting
so
long
as
it
is
everlasting
.
Were
not
this
ridiculous
?
So
Christ
saith
,
[
*
](A17300-e2610-b)
*
Ioh.
6.
39.
This
is
the
Fathers
will
,
that
of
all
,
which
he
hath
given
me
,
I
should
loose
nothing
.
Now
were
it
not
absurd
to
say
,
It
is
the
fathers
will
,
so
long
as
it
is
his
will
?
Even
so
it
is
heere
,
the
constant
and
perpetuall
remaining
of
the
Seede
of
God
in
us
,
whereby
we
are
begotten
and
borne
of
God
,
is
rendered
by
the
holy
Ghost
,
as
a
grond
and
reason
,
why
such
cannot
sinne
unto
death
,
or
fall
away
from
grace
,
either
totally
or
finally
;
and
Arminius
would
make
it
non-sence
,
saying
,
So
long
as
the
Seed
of
God
remaineth
in
him
that
is
borne
of
God
.
For
hee
saith
,
This
Seed
may
bee
lost
.
If
it
may
be
lost
,
then
God
hath
lost
His
credit
:
Who
saith
,
Hee
that
is
borne
of
God
cannot
commit
sinne
,
for
the
Seed
of
God
remaineth
in
him
.
But
if
the
Seed
of
God
remaine
not
,
then
hee
that
is
borne
of
God
,
may
commit
sinne
,
and
so
perish
for
ever
,
which
is
contrary
to
Gods
Trueth
.
And
let
God
be
true
,
and
every
man
a
lyar
.
Yea
,
this
is
backed
also
with
another
reason
:
Neither
can
he
sinne
,
because
hee
is
borne
of
God
.
Hee
that
is
once
borne
of
God
,
cannot
sinne
,
that
is
unto
death
:
For
God
cannot
die
,
of
whom
hee
is
borne
againe
.
All
the
Arminians
in
the
world
,
with
their
father
Arminius
,
are
here
either
at
a
nonplus
,
or
of
necessitie
they
must
speake
non-sence
.
Hereunto
might
be
added
many
other
reasons
of
the
Saints
perseverance
in
the
grace
of
feare
;
as
because
it
is
the
godly
mans
treasure
,
Esa.
33.
6.
The
feare
of
the
Lord
is
his
treasure
.
Now
there
is
nothing
,
which
a
man
keepes
more
carefully
and
safely
,
then
his
treasure
.
And
to
be
sure
,
Gods
child
layes
up
his
treasure
in
heaven
,
unaccessible
to
the
rust
,
or
moth
,
or
thiefe
:
because
this
feare
is
combined
inseparably
with
other
graces
,
as
faith
,
hope
,
charity
,
which
never
faile
:
for
faith
is
the
foundation
of
things
hoped
for
,
Heb.
11.
1.
and
Hope
,
as
an
anchor
of
the
soule
,
both
sure
and
stedfast
,
entereth
within
the
vaile
,
Heb.
6.
9.
and
hope
also
maketh
not
ashamed
,
because
the
love
of
God
is
shed
abroad
in
our
hearts
by
the
Holy
Ghost
,
which
is
giuen
unto
us
.
So
as
the
holy
Ghost
also
is
that
power
of
God
,
whereby
through
faith
we
are
kept
unto
Salvation
.
1.
Pet.
1.
5.
And
whereby
wee
are
sealed
,
even
with
the
holy
Spirit
of
promise
,
which
is
the
earnest
of
our
inheritance
unto
the
redemption
of
the
purchased
possession
,
unto
the
praise
of
his
glory
.
But
this
suffice
for
the
proofe
and
Illustration
of
the
point
.
Vse
1.
For
terror
of
all
the
enemies
of
grace
,
Whither
Papists
,
Pelagians
,
or
Arminians
,
who
hold
and
teach
the
Apostacy
of
the
Saints
,
that
they
may
fall
away
from
grace
totally
and
finally
:
Surely
these
men
are
none
of
Gods
Children
,
they
have
none
of
this
filiall
feare
of
adherencie
,
they
never
had
this
feare
put
into
their
hearts
,
that
they
shall
not
depart
away
from
God
.
And
forasmuch
as
many
in
these
dayes
are
fallen
away
from
this
doctrine
of
Christ
,
so
cleerely
laid
downe
in
the
Scriptures
,
so
as
they
oppugne
it
with
might
and
maine
,
and
with
an
inveterate
hatred
:
certaine
it
is
,
that
they
are
gon
out
from
us
,
because
they
were
not
of
us
;
for
had
they
beene
of
us
,
they
would
no
doubt
have
continued
with
us
:
but
they
went
out
,
that
they
might
be
made
manifest
,
that
they
were
not
all
of
us
.
And
by
the
way
,
wee
must
not
meddle
with
,
shew
no
countenance
to
,
make
no
friendship
,
have
no
familiarity
with
such
Apostates
,
such
changers
of
the
Doctrine
of
Christ
.
For
if
there
come
any
unto
you
,
and
bring
you
not
this
Doctrine
,
receive
him
not
into
your
house
,
neither
bid
him
God
speed
:
for
hee
that
biddeth
him
God
speed
,
is
partaker
of
his
evill
deeds
.
Secondly
,
Let
this
bee
for
admonition
to
us
all
in
these
dayes
of
Apostacy
;
by
a
godly
and
filiall
feare
to
sticke
close
unto
God
,
and
his
Doctrine
,
and
worship
in
purity
;
that
nothing
may
be
able
to
separate
us
from
Christ
.
You
see
,
or
heare
at
the
least
of
old
heaving
and
shooving
to
erect
Altar-worship
,
and
Iesu-worship
,
and
other
inventions
of
men
,
and
all
(
as
it
is
too
plaine
)
to
set
up
Popery
againe
:
and
for
not
yeelding
to
these
things
,
Ministers
are
Excommunicated
,
suspended
,
yea
threatned
with
[
*
](A17300-e2880-b)
*
Dr.
Corbet
Chancellor
to
the
Bp.
of
Norwi●h
(
Mr.
Greenhill
an
eminent
Minister
coming
to
him
with
another
Minister
in
humble
manner
to
desire
absolution
from
excommunication
for
the
refusall
of
conformity
to
their
new
rites
)
said
unto
him
in
a
great
head
of
passion
,
that
if
hee
had
the
power
as
hee
desired
,
he
would
Pistoll
him
.
Pistolling
,
and
with
blood-shedding
,
and
hanging
[
‡
](A17300-e2890-b)
‡
As
Master
Buck
in
his
Sermon
at
Norwich
,
inveighing
against
the
Puritans
,
said
,
If
a
cup
of
cold
water
had
a
reward
,
much
more
a
cup
of
blood
.
as
Rebells
.
And
so
hot
is
the
persecution
against
Gods
faithfull
Ministers
and
people
in
those
Counties
of
Norfolke
and
Suffolke
,
as
now
to
stick
close
to
Christ
,
is
an
eminent
character
of
a
true
Sonne
and
servant
of
God
,
as
to
whom
it
is
said
heere
,
My
sonne
,
feare
THOV
the
Lord
:
though
thou
seest
many
other
give
out
,
and
flinch
for
feare
of
men
,
Yet
Feare
thou
the
Lord
,
my
Son
.
Which
leades
us
to
another
point
,
which
is
this
.
Point
4.
A
man
that
truely
feares
the
Lord
,
is
a
man
of
a
thousand
,
is
an
eminent
person
,
a
goodly
object
,
or
Spectacle
to
be
looked
upon
.
Feare
THOV
the
Lord
,
is
a
property
peculiar
to
him
.
So
Psal.
25.
12.
What
man
is
HEE
that
feareth
the
Lord
?
Find
me
such
a
man
:
give
wee
such
a
man
.
Why
what
of
him
?
Hee
is
in
speciall
favour
with
God
.
Him
shall
he
teach
in
the
way
which
hee
shall
choose
.
Yea
,
God
will
acquaint
him
with
his
Secrets
,
as
accounting
him
his
most
intimate
friend
.
For
v.
14.
The
Secret
of
the
Lord
is
with
them
that
feare
him
.
And
these
are
so
rare
(
like
to
rich
and
rare
jewells
)
that
Solomon
himselfe
could
find
but
one
man
of
a
thousand
.
But
especially
doth
the
eminency
of
that
man
,
that
truely
feares
God
,
appeare
,
when
other
feares
stand
in
opposition
against
it
,
as
feare
of
cruell
[
*
](A17300-e3030-b)
*
1.
King
.
18.
18.
should
such
a
man
as
I
fly
?
So
as
indeed
the
true
feare
of
God
,
is
true
fortitude
and
magnanimity
.
For
this
,
who
will
not
admire
Elias
,
when
hee
retorted
K.
Ahabs
words
upon
him
,
I
have
not
troubled
Israel
,
but
thou
and
thy
Fathers
house
&
c
?
And
Elisha
,
who
being
brought
before
the
King
of
Israell
,
said
to
him
,
Were
it
not
,
that
I
regard
the
presence
of
Iehoshaphat
the
King
of
Iuda
,
I
would
not
looke
toward
thee
,
nor
see
[
‡
](A17300-e3090-b)
‡
Zozo●
.
Hist.
l.
5.
Cap.
4.
Bishop
of
Chalcedon
being
blind
,
and
comming
before
the
Emperour
Iulian
the
Apostata
,
called
him
Atheist
,
Apostata
,
and
a
desertor
of
the
faith
.
And
when
Iulian
objected
to
him
his
blindnesse
,
and
asked
him
upbraidingly
,
If
his
God
,
the
Galilean
(
meaning
Christ
)
could
not
cure
his
blindnesse
,
he
replied
,
But
I
thanke
my
God
,
that
I
am
blind
,
that
I
may
not
behold
such
a
wretched
and
Impious
Apostata
,
as
thou
art
.
It
were
endlesse
to
recite
,
examples
in
this
kind
,
except
to
convince
the
cowardise
of
our
times
.
But
yet
this
Parrhesia
,
this
liberty
,
and
freedome
of
speech
in
such
cases
,
is
not
without
the
feare
of
God
,
but
is
a
branch
and
fruit
,
that
springeth
of
it
.
And
this
feare
showeth
it selfe
in
sundry
manners
,
according
either
to
the
present
occasion
,
or
the
naturall
disposition
of
a
child
of
God
,
being
seasoned
and
sanctified
and
guided
by
Gods
Spirit
.
Sometimes
it
showes
it selfe
in
meeknesse
and
mildnesse
,
sometimes
in
a
greater
measure
of
zeale
,
and
roughnesse
,
and
yet
all
from
the
selfesame
spirit
of
godly
feare
.
Of
this
latter
kind
are
those
former
examples
.
Of
the
former
,
that
of
[
*
](A17300-e3140-b)
*
It
was
in
old
time
,
when
some
Bishops
,
were
content
to
bee
poorevita
S.
Wilfredi
.
See
Caml
.
Remaines
.
Wisespeeches
.
p.
183.
a
poore
English
Bishop
:
whom
when
Theodor
the
Grecian
,
Archbishop
of
Canterbury
,
without
any
just
cause
deprived
of
his
Bishopricke
,
saying
,
Although
wee
can
charge
you
with
nothing
,
yet
that
wee
will
,
we
will
.
Sic
volo
,
sic
jubeo
:
the
poore
Bishop
humbly
replyed
:
Paul
appealed
from
the
Iewes
to
Caesar
,
and
I
from
you
,
to
Christ
.
And
how
many
godly
Ministers
in
these
our
dayes
(
being
most
unjustly
and
illegally
,
yea
and
in
canonically
also
,
and
that
in
a
most
barbarous
and
furious
insolent
manner
suspended
,
excommunicated
,
outed
of
their
livings
,
and
so
deprived
of
all
livelyhood
and
meanes
to
maintaine
themselves
,
their
wives
and
children
,
and
withall
rayled
upon
,
and
reviled
,
and
most
outragiously
used
,
as
if
they
were
dogs
,
and
not
men
)
have
cause
and
occasion
so
to
answer
those
that
thus
use
them
,
Paul
appealed
from
the
Iewes
to
Caesar
,
and
we
from
you
to
Christ
.
But
what
care
these
miscreants
for
Christ
,
who
thus
persecute
him
in
his
members
and
Ministers
?
Yet
this
is
a
comfort
to
all
such
Ministers
,
as
stand
for
Christ
;
that
as
they
appeale
,
and
commit
their
cause
to
him
whose
cause
it
is
,
so
hee
will
certainly
vindicate
both
his
righteous
cause
,
&
his
faithfull
servants
in
due
time
.
When
Stephen
was
stoned
,
he
saw
Christ
standing
at
the
Vse
1.
Now
for
use
of
this
point
:
it
first
gives
occasion
to
Christians
,
in
these
dayes
of
lukewarmenesse
and
apostacy
,
to
make
proofe
of
their
graces
,
and
especially
of
the
feare
of
the
Lord
in
them
,
whither
it
be
such
,
as
devoures
and
swalloweth
downe
all
worldly
feares
.
Secondly
,
sith
this
feare
is
so
excellent
and
rare
,
wee
should
be
the
more
earnest
in
getting
it
,
as
he
in
the
Gospell
was
to
buy
the
goodly
pearle
.
He
gave
all
he
had
for
it
.
And
surely
it
was
richly
worth
it
.
For
as
Christ
saith
,
What
shall
it
profit
a
man
,
if
he
shall
win
the
whole
world
,
and
loose
his
owne
soule
?
Or
what
shall
a
man
give
in
exchange
for
his
soule
?
A
man
may
by
his
discretion
,
or
Christian
Prudence
(
as
they
call
it
)
so
carry
the
matter
,
as
to
secure
himselfe
from
feare
of
the
world
;
for
he
can
give
way
,
and
conforme
himselfe
quietly
to
all
humaine
impositions
,
and
can
commaund
his
conscience
to
beare
with
them
,
notwithstanding
it
doe
secretly
whisper
in
his
eare
,
that
this
ought
not
to
be
done
,
as
being
an
intollerable
dishonor
to
Christ
,
a
disgrace
to
his
Ministry
,
a
forfeiture
of
his
Christian
liberty
,
a
Scandall
to
Religion
,
and
a
base
betraying
of
the
cause
of
Christ
,
and
of
the
salvation
of
his
owne
soule
.
But
yet
he
wants
not
reasons
for
it
.
Thereby
he
shall
preserve
his
Ministry
,
and
his
credit
too
,
in
not
being
accounted
refractory
,
hee
shall
thus
purchase
his
peace
,
and
retaine
his
meanes
for
him
and
his
,
without
which
he
and
they
must
begge
,
and
the
like
.
Alas
poore
soule
!
what
's
thy
Ministry
worth
,
when
thou
hast
abased
it
,
and
inthralled
it
to
be
impious
inventions
and
impositions
of
men
?
or
when
thou
injoyest
it
,
with
the
losse
of
its
vigor
,
power
,
dignity
,
authority
?
or
when
thou
retainest
it
together
with
thy
outward
liberty
,
livelyhood
,
peace
,
credit
,
with
the
misjudging
world
,
and
loosest
thy
Christ
,
thy
peace
of
conscience
,
thy
[
†
](A17300-e3250-b)
†
Bono
probari
malo
,
quam
multis
malis
.
Ausonius
.
credit
with
all
good
and
wise
men
,
yea
heaven
and
all
;
what
will
all
thy
discretion
and
Christian
prudence
advantage
thee
?
O
let
us
rather
learne
to
bee
fooles
for
Christs
cause
,
let
us
feare
the
Lord
,
and
not
men
,
not
the
world
.
It
's
Christs
counsell
to
all
his
,
that
are
his
friends
,
saying
,
I
say
unto
you
my
friends
,
Bee
not
affraid
of
them
that
kill
the
body
,
and
after
that
can
doe
no
more
:
but
I
will
forewarne
you
whom
yee
shall
feare
,
feare
him
,
which
after
he
hath
killed
,
hath
power
to
cast
into
hell
;
yea
,
I
say
unto
you
;
him
feare
.
Where
Christ
exhorts
us
to
this
feare
of
God
,
by
a
threefold
motive
1.
that
hee
calls
us
friends
.
And
surely
such
as
truely
feare
God
,
are
the
friends
of
Christ
,
from
whom
no
feare
of
men
can
divide
them
;
as
we
sayd
before
.
2.
hee
forewarnes
us
,
that
we
may
not
bee
unarmed
with
this
feare
of
God
,
least
otherwise
wee
bee
on
a
suddaine
surprised
,
and
overthrown
,
before
wee
be
aware
,
when
the
great
red
Dragon
with
all
his
terror
presents
himselfe
Yea
I
say
unto
you
feare
HIM
:
by
which
hee
would
intimate
unto
us
of
what
force
the
feare
of
man
is
to
draw
us
away
from
our
station
with
God
,
if
wee
bee
not
well
rooted
in
the
feare
of
God
.
Thirdly
here
is
an
use
of
caution
to
those
,
that
are
apt
to
be
censorious
of
those
,
to
whom
God
hath
given
a
greater
and
more
extraordinary
measure
of
Christian
zeale
and
courage
for
Christ
.
For
such
a
vertue
,
as
it
is
more
eminent
,
so
it
drawes
upon
it
a
great
deale
of
envy
,
especially
from
those
,
which
as
they
idolize
their
counterfeit
discretion
and
Christian
prudence
(
as
they
tearme
it
)
and
all
because
they
love
to
sleep
in
a
whole
,
skin
,
and
are
loth
to
hazard
a
haire
of
their
head
for
Christ
:
so
on
the
other
side
they
clevate
and
slight
the
noble
zeale
and
courage
of
those
whom
they
see
so
farre
to
out
strip
them
in
this
heroick
grace
,
and
invincible
love
to
Christ
:
yea
they
are
ready
to
tearme
it
rashnesse
and
indiscretion
;
especially
if
the
successe
proove
an
imprisonment
,
or
other
vexation
from
those
,
who
with
their
might
bearedowne
the
right
;
and
then
they
applawde
and
hugge
their
owne
prudence
and
discretion
,
when
in
the
meane
time
they
injoy
their
peace
and
cease
at
home
.
For
as
an
[
*
](A17300-e3320-b)
*
Prosper●…
ac
f●…lix
scelus
virtus
vocatur
.
Senec
si
mal●
res
cessit
.
licet
optima
male
tamen
audit
.
evill
attempt
,
if
it
hit
well
,
is
called
a
vertue
:
so
the
best
actions
,
being
attended
with
an
issue
not
answerable
,
are
deemed
,
by
unjust
judges
,
vicious
and
erronious
.
Fourthly
and
lastly
,
is
the
true
feare
of
God
such
a
rare
and
excellent
vertue
,
and
so
invincible
,
overcomming
all
other
feares
?
Then
this
makes
for
exceeding
consolation
to
the
Church
of
God
,
especially
in
declining
times
of
Apostacy
,
and
when
the
truth
is
openly
persecuted
and
oppressed
,
and
Idolatry
and
Superstition
obtruded
insteed
thereof
:
when
notwithstanding
wee
see
,
many
Ministers
of
Iesus
Christ
(
though
but
few
comparatively
,
in
respect
of
the
whole
multitude
)
to
stand
stoutly
to
their
tacklings
,
and
rather
then
they
will
betray
any
part
of
Gods
truth
,
and
of
a
good
conscience
,
they
will
part
with
their
Ministry
,
liberty
,
livelyhood
,
and
life
too
,
if
need
were
.
This
is
that
which
keepes
Christs
cause
in
life
.
This
gives
Gods
people
cause
of
rejoycing
,
that
they
see
their
Captaines
to
keepe
their
ground
,
and
not
to
fly
the
field
,
or
forsake
their
colours
,
or
basely
yeeld
themselves
to
the
enemy
.
Here
is
hope
,
that
the
cause
will
prevaile
at
length
.
But
if
all
should
yeeld
or
fly
,
then
the
field
were
lost
without
recovery
.
Yet
how
many
doe
like
Demosthenes
,
who
seeing
his
party
beginne
to
bee
put
to
the
worst
,
takes
his
heeles
,
and
being
asked
why
hee
fled
so
fast
:
Oh
,
saith
he
,
that
I
may
preserve
my selfe
to
fight
another
time
?
Then
sure
hee
would
doe
great
feats
.
But
in
the
meane
time
the
enemy
is
master
of
the
field
,
and
now
there
is
no
more
place
of
fighting
.
So
,
prudent
Souldiers
,
and
captaines
among
us
,
seeing
Christs
side
(
in
mans
judgement
)
to
be
distressed
by
the
enemies
prevailing
power
,
thinke
it
good
discretion
rather
to
yeeld
to
the
present
extremity
;
and
so
to
reserve
themselves
for
better
times
;
when
in
the
meane
time
the
cause
is
by
them
betrayed
,
and
themselves
soled
captive
,
that
their
captaine
Christ
will
never
trust
to
such
captaines
againe
,
as
to
commit
the
leading
of
his
people
under
the
false
colours
of
their
empty
pretences
.
Yea
and
the
people
too
are
willing
and
perswade
their
Ministers
to
yeeld
in
those
smaller
matters
,
as
they
conceive
,
rather
then
to
forgoe
their
Ministry
;
not
waighing
either
the
dangerous
consequences
of
such
beginnings
,
or
the
worthlessenesse
of
such
Ministers
,
as
shall
doe
such
certaine
evill
,
that
a
supposed
(
and
but
supposed
onely
)
good
may
come
thereof
.
Whose
damnation
is
just
,
as
the
Apostle
speaketh
.
For
Rome
was
not
build
in
one
day
.
And
Rome
being
about
Behold
the
people
is
one
,
and
they
have
all
one
language
,
and
this
they
begin
to
doe
,
and
now
nothing
will
bee
restrained
from
them
,
which
they
have
imagined
to
doe
.
Even
so
our
new
Babel-builders
upon
a
strong
combination
and
faction
against
Christ
and
his
Kingdome
,
have
begun
to
build
a
Tower
reaching
to
heaven
in
their
high
imagination
,
as
if
they
would
(
as
the
Giants
of
old
)
pull
Christ
out
of
his
Throne
:
and
all
outward
likelyhoods
conspire
unto
their
more
than
hoped
for
successe
,
which
no
externall
meanes
can
prevent
:
but
as
then
,
so
now
,
the
Lord
is
able
by
an
uncouth
way
,
which
they
never
dreamed
of
to
confound
them
,
and
their
worke
,
to
their
eternall
infamy
.
Even
so
,
ò
Lord
.
Yet
(
as
wee
said
before
)
Gods
children
must
take
heed
for
their
parts
,
that
they
bring
not
so
much
as
a
(
Ezech.
16.
44.
As
is
the
mother
,
so
is
the
daughter
)
though
the
table
doe
not
stand
end-wayes
an
as
Altat
,
but
with
the
end
to
the
wall
.
Well
,
yet
a
rayle
must
be
made
about
it
,
to
infinuate
into
the
peoples
mindes
an
opinion
of
some
extraordinary
sanctity
in
the
Table
,
more
then
in
other
places
of
the
Church
,
as
the
Pew
,
Pulpit
,
or
Font.
Yet
all
this
may
seeme
tolerable
,
and
without
danger
.
Well
,
the
like
is
done
in
other
places
.
But
this
growes
further
on
;
in
many
places
adorations
practised
to
this
new
Altar-God
:
yea
pleaded
for
in
pulpits
,
and
in
[
*
](A17300-e3550-b)
*
See
Shelforts
Sermons
,
and
Dr.
Pockl.
Sunday
no
Sabbath
.
And
others
.
printed
books
;
yea
&
that
in
sundry
Colledges
in
the
Universities
(
the
seminaries
and
seed
plotts
of
learning
and
Religion
)
so
farre
pressed
,
as
the
exemplary
practises
of
those
that
bee
the
Heads
or
Superiors
there
,
may
any
way
draw
and
induce
the
inferior
Students
to
their
imitation
,
either
through
feare
of
displeasure
,
or
for
hope
of
preferrement
.
Which
how
perillous
it
is
,
tending
to
corrupt
the
whole
land
with
superstition
and
Idolatry
every
one
may
see
.
Well
now
,
what
's
the
next
?
Thus
farre
wee
now
see
Popery
,
like
a
thiefe
,
stollen
in
upon
us
step
by
step
,
when
wee
,
as
men
[
*
](A17300-e3560-b)
*
Matt.
13.
25.
asleep
in
our
beds
,
suspected
no
danger
.
And
perhaps
,
the
next
degree
will
bee
the
placing
of
their
God-Almighty
in
the
Host
or
Pix
visibly
and
conspicuously
upon
the
Altar
,
and
a
Masse
with
the
piping
of
the
Organs
,
chanted
unto
it
,
as
the
Israelites
did
about
their
[
*
](A17300-e3570-b)
*
See
the
Homily
of
the
place
&
time
of
Prayer
part
.
2.
Where
these
words
are
:
Finally
Gods
vengeance
hath
beene
,
and
is
dayly
provoked
,
because
much
wicked
people
passe
nothing
to
resort
to
the
Church
,
either
for
that
they
are
so
sore
blinded
that
they
understand
nothing
of
God
and
godlinesse
,
and
care
not
with
divellish
example
to
offend
their
neighbours
,
or
●ls
for
that
they
see
the
church
altogether
scoured
of
such
gay
gazing
sights
,
as
their
grosse
fantasy
was
greatly
▪
delighted
with
,
because
they
see
the
false
religion
abandoned
,
&
the
true
restored
,
which
seemeth
an
unsavory
thing
to
their
unsavorly
tast
:
as
may
appeare
by
this
,
that
a
woman
sayd
to
her
neighbour
:
Alas
Gossip
,
what
shall
we
doe
at
Church
,
since
all
the
Saints
are
taken
away
,
since
all
the
goodly
sights
we
were
wons
to
have
,
are
gone
,
since
we
cannot
heare
the
like
piping
,
singing
,
chanting
and
playing
upon
the
Organs
,
that
wee
could
before
.
But
(
dearely
beloved
)
wee
ought
greatly
to
rejoyce
and
give
God
thanks
,
that
our
Churches
are
delivered
out
of
ALL
those
things
,
which
displeased
God
so
sore
,
and
filthily
defiled
his
holy
house
,
and
his
place
of
prayer
,
for
the
which
hee
hath
justly
destroyed
many
nations
according
to
the
saying
of
Saint
Paul
.
If
any
man
defile
the
Temple
of
God
,
God
will
him
destroy
,
And
this
ought
wee
greatly
to
prayse
God
for
,
that
such
Superstitious
and
Idolatrous
manners
,
as
were
utterly
nought
,
and
defaced
Gods
glory
,
are
utterly
abolished
as
they
most
justly
deserved
.
So
the
Homily
.
Calfe
,
Exodus
32.
Therefore
doth
it
not
concerne
Gods
Ministers
and
people
too
,
even
from
the
highest
to
the
lowest
,
as
one
man
,
to
stand
out
against
this
creeping
gangrene
,
that
having
begun
but
in
the
least
member
,
never
ceaseth
creping
,
till
at
length
it
hath
prevailed
over
the
principall
parts
&
so
brought
death
to
the
whole
body
,
and
this
such
a
death
,
as
kills
the
soule
,
and
bringe
us
all
backe
againe
under
the
most
intollerable
yoake
and
bondage
of
Satan
and
Antichrist
,
from
the
which
the
Lord
had
so
mightily
and
mercifully
delivered
us
?
Thus
much
of
the
feare
of
the
Lord
.
Come
we
now
to
the
next
point
,
which
is
the
feare
of
the
King
.
In
which
we
are
to
observe
.
1.
The
kind
of
this
feare
:
2.
The
order
of
it
,
next
to
the
feare
of
the
Lord
:
3.
The
Connexion
of
it
with
the
feare
of
the
Lord
:
being
so
combined
,
that
the
one
cannot
stand
without
the
other
.
First
then
for
the
kind
of
this
feare
,
I
told
you
in
the
opening
of
the
text
,
that
it
is
a
Civill
feare
,
differing
from
the
feare
of
the
Lord
,
which
is
a
religious
feare
,
and
so
a
part
of
his
worship
,
and
consequently
incommunicable
to
any
creature
.
Yet
so
(
as
I
told
you
)
there
is
a
similitude
betweene
this
Civill
feare
to
the
King
,
and
that
religious
feare
of
the
Lord
.
As
,
1.
as
the
true
feare
of
the
Lord
comprehends
in
it
all
duties
and
services
due
from
us
to
God
:
so
the
feare
of
the
King
contaynes
all
duties
due
from
Subject
,
to
their
King
.
2.
as
the
feare
of
the
Lord
is
a
filiall
feare
:
so
the
feare
of
the
King
.
3.
As
the
feare
of
the
Lord
is
a
feare
of
adherency
:
so
the
feare
of
the
King
.
Of
these
in
order
:
and
of
the
points
of
instruction
thence
arising
.
Every
true
Subject
,
and
every
true
servant
of
God
,
Feare
the
Lord
,
and
feare
the
King
,
is
expressed
by
Peter
thus
:
Feare
God
,
Honour
the
King
.
As
in
the
fifth
Commandement
,
Honour
thy
Father
and
thy
Mother
.
Here
,
as
by
Father
and
Mother
all
Superiors
,
that
stand
in
a
bond
of
relation
to
inferiours
,
as
Parents
,
Masters
,
Magistrates
,
Ministers
,
and
above
all
the
chiefe
Magistrate
,
the
Prince
,
is
meant
:
so
under
this
word
honor
,
all
kindes
of
duty
and
service
due
from
all
inferiours
to
their
Superiours
respectively
,
are
comprized
.
This
is
expressed
also
by
Submit
your selves
to
every
ordinance
of
man
for
the
Lords
sake
,
whither
it
be
to
the
King
,
as
Supreme
,
or
unto
Governours
,
as
unto
them
that
are
sent
by
him
,
for
the
punishment
of
evill
do●rs
,
and
for
the
prayse
of
them
that
doe
well
.
This
is
yet
more
fully
and
amply
set
downe
by
the
Apostle
Paul
,
Rom.
13.
Where
this
doctrine
is
not
only
prooved
,
but
pressed
and
confirmed
by
many
strong
reasons
.
First
,
the
doctrine
is
propounded
,
in
the
duty
injoyned
,
vers.
1.
Let
every
soule
bee
subject
to
the
higher
powers
.
The
Precept
is
universall
to
every
creature
;
not
[
*
](A17300-e3750-b)
*
Popes
of
old
were
subject
to
Emperours
,
when
they
withdrew
their
necks
,
and
trampled
on
their
Masters
necks
,
and
they
held
the
stirrops
,
them
hee
became
Antichrist
mounted
on
Horseback
,
fullfilling
that
of
the
Apostle
.
2.
Thess.
2
▪
3.
4.
Pope
nor
Cardinall
,
nor
Prelate
excepted
.
All
living
under
the
Kings
Dominion
,
must
bee
subject
to
the
King
.
And
the
reasons
are
there
rendred
.
1.
Because
those
higher
Powers
are
of
God
.
So
as
hee
that
resisteth
the
Power
,
resisteth
the
Ordinance
of
God
.
Secondly
,
the
penalty
upon
rebells
:
They
that
resist
,
shall
receive
to
themselves
damnation
.
Rebells
shall
not
escape
eyther
the
just
hand
of
man
,
or
of
God
,
whose
ordinance
is
resisted
,
in
resisting
of
the
power
.
Thirdly
,
from
the
excellent
office
that
the
Powers
doe
beare
,
which
is
to
execute
justice
and
judgement
betweene
Subjects
.
For
Rulers
are
not
a
terrour
to
good
works
,
but
to
the
evill
.
And
as
he
rewards
the
evill
with
punishment
:
so
the
good
with
prayse
.
For
,
wilt
thou
not
be
affrayd
of
the
power
?
Doe
that
which
is
good
,
and
thou
shalt
have
prayse
of
the
same
.
For
hee
is
the
Minister
of
God
to
thee
for
good
:
but
if
thou
doe
that
which
is
evill
,
bee
affrayd
:
for
hee
beareth
not
the
sword
in
vaine
:
for
hee
is
the
Minister
of
God
,
a
revenger
to
execute
wrath
upon
him
that
doth
evill
.
Fourthly
,
there
is
a
necessity
of
this
subjection
,
vers.
3.
Wherefore
ye
must
bee
subject
,
not
only
for
wrath
,
but
also
for
conscience
sake
.
So
as
,
if
feare
of
wrath
be
not
a
bond
strong
enough
:
yet
conscience
is
,
which
will
dispense
with
no
man
.
For
Gods
ordinance
bindes
the
Conscience
.
Fifthly
,
from
the
end
of
paying
tribute
.
vers.
6.
For
,
for
this
cause
pay
yee
tribute
also
.
For
what
cause
?
That
is
,
for
they
are
Gods
Ministers
attending
continually
upon
this
very
thing
.
That
is
,
for
the
execution
of
justice
,
in
punishing
the
evill
,
in
praysing
and
countenancing
the
good
.
And
hereupon
the
Apostle
reinforceth
his
exhortation
,
as
an
use
of
the
point
;
Render
therefore
to
all
their
dues
,
tribute
to
whom
tribute
is
due
,
custome
to
whom
custome
,
feare
to
whom
feare
,
honour
to
whom
honour
.
Againe
,
to
the
former
reasons
expressed
by
the
Apostle
,
wee
may
adde
one
more
,
answerable
and
correspondent
to
that
fore-alledged
,
of
our
obedience
unto
God
:
(
for
as
I
said
,
in
all
things
the
feare
of
the
King
holds
a
resemblance
with
the
feare
of
the
Lord
,
as
being
the
most
exact
and
perfect
patterne
of
it
,
even
as
God
is
the
best
patterne
for
a
King
,
and
the
rule
whereby
God
doth
governe
,
the
best
patterne
of
a
Kings
government
)
and
the
reason
is
this
:
Wee
are
to
bee
subject
to
our
King
,
in
the
performance
of
all
due
services
by
that
bond
or
tye
,
which
not
onely
Gods
Law
and
Ordinance
,
but
also
the
Kings
Law
doth
put
upon
us
.
You
may
remember
I
showed
you
before
,
how
Gods
Law
is
the
rule
of
our
feare
and
service
,
which
wee
performe
unto
his
Majesty
,
and
to
goe
beside
,
or
transgresse
this
rule
,
brings
us
under
the
guilt
and
penalty
of
rebellion
.
I
showed
you
also
,
how
wee
are
bound
to
serve
God
as
our
King
,
by
vertue
of
mutuall
stipulation
which
God
makes
with
us
,
and
we
with
him
.
Semblably
,
our
subjection
unto
the
King
,
is
to
be
regulated
,
as
by
Gods
Law
,
the
rule
of
universall
obedience
to
God
and
man
:
so
by
the
good
Lawes
of
the
King
.
And
note
the
completenesse
of
this
correspondence
.
It
stayes
not
here
,
but
holds
also
in
that
mutuall
stipulation
or
Covenant
which
the
King
and
his
Subjects
make
at
his
Coronation
:
Where
the
King
taking
an
explicit
solemne
oath
to
maintaine
the
ancient
Lawes
and
Liberties
of
the
Kingdome
,
and
so
to
rule
and
governe
all
his
people
according
to
those
Lawes
established
:
So
consequently
,
and
implicitly
,
all
the
people
of
the
Land
doe
sweare
fealty
,
allegiance
,
subjection
and
obedience
to
their
King
,
and
that
according
to
his
just
Lawes
.
To
this
purpose
it
is
,
that
his
excellent
Majesty
in
the
Petition
of
Right
,
which
he
subscribed
with
his
owne
royall
hand
,
hath
these
words
,
worthy
to
be
written
in
golden
characters
.
The
King
willeth
,
that
right
be
done
,
according
to
the
Lawes
and
Customes
of
the
Realme
:
and
that
the
Statutes
be
put
in
due
execution
,
and
His
Subjects
may
have
no
cause
to
complaine
of
any
wrong
,
or
oppressions
,
contrary
to
their
just
Rights
and
Liberties
:
To
the
preservation
whereof
hee
holds
himselfe
in
Conscience
as
well
obliged
,
as
of
his
Prerogative
.
And
after
that
,
in
full
Parliament
he
concluded
with
these
words
,
Soit
droit
fait
come
est
desire
:
Let
right
be
done
as
is
desired
.
And
then
in
his
Majesties
speech
following
;
And
I
assure
you
my
Maxime
is
,
that
the
Peoples
Libertie
strengthens
the
Kings
Prerogative
,
that
the
Kings
Prerogative
,
is
to
defend
the
Peoples
Liberties
.
O
blessed
King
,
ever
may'st
Thou
live
crowned
with
all
blessings
in
Thy
Royall
selfe
and
Posterity
,
being
knit
unto
Thy
people
in
this
indissoluble
bond
!
And
herein
His
Sacred
Majestie
shewed
himselfe
a
Peereles
Sonne
to
His
Peerelesse
Father
,
who
in
his
speech
to
the
Parliament
,
1609.
besides
sundry
other
rare
passages
to
the
same
purpose
,
hath
these
words
:
The
King
bindes
himselfe
,
by
a
double
oath
to
the
observation
of
the
fundamentall
Lawes
of
the
Kingdome
:
Tacitly
,
as
being
a
King
,
and
so
bound
as
well
to
protect
the
People
,
as
the
Lawes
of
his
Kingdome
:
and
expresly
,
by
his
Oath
at
His
Coronation
:
So
as
every
Just
King
in
a
setled
Kingdome
is
bound
to
observe
that
paction
made
to
his
people
by
his
Lawes
,
in
framing
his
government
agreeable
thereunto
,
according
to
that
paction
which
God
made
with
Noah
after
the
deluge
,
&c.
And
therefore
a
King
governing
in
a
setled
Kingdome
,
leaves
to
be
a
King
,
and
degenerates
into
a
Tyrant
,
as
soone
as
hee
leaves
off
to
rule
according
to
his
lawes
.
And
a
little
after
:
Therefore
all
Kings
that
are
not
Tyrants
,
or
perjured
,
will
be
glad
to
bound
themselves
within
the
limits
of
their
Lawes
:
and
they
that
perswade
them
the
contrary
,
are
Vipers
and
Pests
,
both
against
them
,
and
the
Common
Wealth
.
Which
words
beseeming
a
just
King
,
I
have
heere
set
downe
as
an
honourable
testimony
of
such
a
Father
,
of
such
a
Sonne
:
and
all
to
be
for
the
stronger
reason
to
all
subjects
to
performe
all
due
obedience
to
their
Soveraigne
.
For
if
your
Gracious
King
doe
so
solemnly
by
Sacred
oath
,
ratified
againe
in
Parliament
under
His
Royall
hand
,
bind
himselfe
to
maintaine
the
Lawes
of
his
Kingdome
,
and
therein
the
Rights
and
Liberties
of
His
Subjects
:
then
how
much
are
the
people
bound
to
yeeld
all
subjection
and
obedience
to
the
King
according
to
his
just
Laws
?
So
much
of
the
proofe
of
the
point
.
Now
to
the
Uses
.
Here
,
1.
Not
onely
Papists
,
but
the
religion
of
Popery
it selfe
,
come
under
the
guilt
and
condemnation
of
Rebellion
;
forasmuch
as
the
maine
Principle
of
Popery
,
is
to
exalt
and
acknowledge
the
Pope
as
supreme
over
all
Powers
,
as
Emperors
,
Kings
,
Princes
,
States
,
&c.
And
therefore
not
unworthily
is
their
[
‡
](A17300-e3940-b)
‡
In
the
first
Collect
in
the
publike
Prayer-booke
of
thankesgiving
for
our
deliverance
from
the
Powder-Treason
,
on
the
5.
of
No.
1605.
set
forth
by
Act
of
Par.
Though
this
be
altered
&
turned
another
way
in
a
new
impression
,
1635.
Tertull.
adversus
Marcionem
,
lib.
1.
Rex
c●s●
summus
est
in
suo
folio
usque
Deum
tamen
infra
Deum
.
Religion
branded
for
Rebellion
,
and
their
faith
for
Faction
,
and
their
practise
murdering
of
soules
and
bodies
.
And
though
some
Papists
will
take
the
Oath
of
Allegiance
,
as
subjects
to
their
King
,
yet
they
refuse
the
Oath
of
Supremacy
,
as
acknowledging
their
subjection
to
the
King
upon
no
other
termes
,
but
as
subordinate
to
the
Pope
,
as
Supreme
.
And
so
the
Pope
,
and
not
the
King
,
is
the
Papists
King
and
Soveraigne
.
And
yet
how
is
their
rebellious
religion
,
nay
which
is
rebellion
it selfe
,
fostered
and
fomented
in
our
Land
;
to
the
infinite
dishonour
,
not
onely
of
God
,
but
of
the
King
,
and
His
Supremacy
,
and
danger
of
the
Kingdom
,
if
God
in
mercy
doe
not
prevent
it
.
The
ancient
Church
,
before
Antichrist
the
great
usurper
mounted
aloft
,
acknowledged
no
Supreme
above
the
[
†
](A17300-e3990-b)
†
And
Ad
Scapulam
.
lib.
Sic
omnibus
major
est
,
dum
solo
vero
Deo
minor
est
.
Emperour
,
or
every
absolute
Prince
in
his
Kingdome
,
but
onely
God
.
2.
For
Exhortation
.
Heere
let
all
good
Christians
,
and
royall
subjects
learne
to
yeeld
all
feare
,
honour
,
obedience
to
their
Soveraigne
,
following
the
direction
and
exhortation
of
the
Apostle
;
Let
every
soule
be
subject
to
the
higher
powers
.
And
render
to
all
their
dues
,
Tribute
to
whom
Tribute
is
due
,
Custome
to
whom
Custome
,
Feare
to
whom
feare
,
Honour
to
whom
honour
.
And
for
the
better
stirring
up
of
all
those
duties
,
which
subjects
owe
to
their
Soveraigne
,
Let
us
often
meditate
of
these
reasons
,
and
motives
fore-mentioned
by
the
Apostle
;
and
especially
considering
,
That
the
King
is
Gods
Minister
,
to
doe
Iustice
,
to
punish
the
evill
,
and
to
countenance
and
reward
the
good
:
as
also
because
hee
attends
continually
upon
this
great
office
.
And
lastly
considering
in
speciall
,
how
our
Gracious
Soveraigne
hath
entered
into
Solemne
and
sacred
Covenant
with
all
his
people
,
to
bee
their
King
and
Protector
,
and
to
governe
them
according
to
his
good
and
just
lawes
,
and
to
maintaine
all
their
just
Rights
and
Liberties
,
and
according
to
the
Patterne
of
God
himselfe
,
whose
vicegerent
hee
is
,
to
demaund
of
them
no
other
obedience
,
but
what
the
good
lawes
of
the
Kingdome
prescribe
,
and
require
.
With
what
alacrity
then
and
readinesse
,
ought
all
Subjects
to
expresse
their
loyalty
to
their
Prince
,
and
with
all
adde
their
dayly
and
fervent
prayers
and
supplications
for
the
life
of
our
gracious
King
,
that
under
the
shadow
of
his
righteous
and
religious
It
followeth
:
Feare
the
King
,
that
is
,
with
a
filiall
feare
,
as
the
feare
of
the
Lord
is
,
only
keeping
the
difference
,
that
the
one
is
a
religious
filiall
feare
,
the
other
a
Civill
filiall
feare
.
The
point
in
briefe
is
:
True
Subjects
beare
to
their
King
such
a
feare
,
as
children
to
[
*
](A17300-e4040-b)
*
Eph.
6.
4.
Col.
3.
21.
Provoke
not
your
children
to
wrath
.
The
name
of
a
Father
,
is
a
name
of
love
,
and
hath
in
it
the
bowels
of
a
naturall
affection
,
which
is
above
all
other
kinds
of
humaine
affections
.
Now
a
King
is
the
Father
of
his
Countrey
,
and
all
his
loving
and
loyall
Dauid
,
Psal.
78.
71.
72.
Now
the
sheep
are
affrayd
of
the
wolfe
,
not
of
the
Shepherd
.
Therefore
saith
the
Apostle
,
If
thou
doest
evill
,
be
affrayd
.
So
as
a
good
Subject
so
feareth
,
as
hee
is
not
affrayd
,
because
he
lives
in
obedience
to
God
and
his
King
.
Againe
this
filiall
feare
in
a
Subject
towards
his
Prince
,
doth
necessarily
imply
an
excellent
and
eminent
love
towards
the
King
:
yea
greater
love
,
then
naturall
Children
beare
unto
their
Parents
,
namely
as
they
are
members
of
the
great
politicke
body
,
united
to
the
King
as
the
Head
.
There
being
a
neerer
tye
of
affection
betweene
the
Head
and
the
members
;
then
betweene
a
Father
and
his
child
.
And
therefore
it
is
worthily
sayd
by
that
faithfull
servant
of
God
M.
Perkins
,
A
good
Subject
is
more
to
love
the
life
of
his
Prince
,
then
his
owne
life
.
And
great
reason
;
for
the
King
is
the
breath
of
our
nostrills
,
Lam.
4.
20.
Hee
is
more
worth
,
than
ten
thousand
of
us
,
2.
Sam.
18.
3.
Vse
1.
Let
this
be
for
exhortation
to
all
good
Subjects
to
feare
their
King
as
Sonnes
their
Father
;
as
their
carefull
Shepherd
to
provide
for
them
under
God
,
and
to
preserve
them
from
wolves
.
2.
This
may
condemne
those
that
would
perswade
Kings
to
rule
in
a
terrible
and
formidable
manner
,
as
over
a
sort
of
slaves
.
Contrary
to
the
Apostle
,
Rulers
are
not
a
terror
to
the
good
:
Rom.
13.
3.
Such
are
dangerous
persons
,
that
would
turne
filiall
feare
in
Subjects
to
servile
.
For
according
to
the
old
saying
,
Oderunt
dum
metuunt
.
Againe
,
hereunto
wee
may
fitly
joyne
the
next
Point
;
which
is
,
That
the
true
feare
of
a
King
,
as
it
is
a
filiall
feare
,
so
The
King
and
his
Subjects
are
united
with
strong
ligaments
,
as
the
head
and
body
.
And
this
feare
of
adherency
,
is
a
speciall
gift
of
God
:
as
we
reade
,
1.
Sam.
10.
26.
There
went
with
Saul
a
band
of
men
,
whose
hearts
God
had
touched
.
But
such
as
cleave
not
unto
the
King
are
branded
for
children
of
Belial
,
who
despis●d
their
King
.
vers.
27.
So
wee
read
also
of
David
,
when
hee
was
in
great
distresse
and
straits
,
by
reason
of
his
unnaturall
and
traiterous
Sonne
Absalom
,
and
those
many
tribes
of
Israel
that
had
revolted
to
him
from
their
King
,
yet
some
cleave
unto
him
;
as
2.
Sam.
15.
15.
The
Kings
servants
said
unto
the
King
:
Behold
thy
servants
are
ready
to
doe
whatsoever
my
Lord
the
King
shall
appoint
.
And
vers.
21.
Ittai
said
to
the
King
,
(
when
hee
went
about
to
perswade
him
to
goe
back
,
and
to
take
care
for
his
safety
,
as
verse
19.
2●
.
)
As
the
Lord
liveth
,
and
as
my
Lord
the
King
liveth
,
Surely
in
what
place
my
Lord
the
King
shall
bee
,
whether
in
death
or
life
,
even
there
also
will
thy
servant
bee
.
Here
was
a
faithfull
servant
,
and
loyall
subject
indeede
.
And
great
reason
,
every
good
subject
should
sticke
close
to
his
King
in
all
difficulties
.
First
we
are
bound
hereunto
by
a
strong
bond
of
conscience
,
as
before
,
Rom.
13.
5.
And
this
Conscience
is
grounded
upon
the
true
Religion
,
and
feare
of
God
,
which
is
the
surest
bond
of
all
obedience
.
This
was
that
bond
,
which
tyed
the
Christians
of
old
to
performe
such
faithfull
military
service
unto
the
heathen
Emperours
,
and
those
also
,
who
where
otherwise
cruell
persecuters
of
the
Church
,
and
Apostates
from
Christ
.
As
wee
see
in
the
Example
of
[
*
](A17300-e4390-b)
*
Milites
Christiani
serv●
fuerunt
Imperatori
infid●…
,
A●…
Idolatrae
.
1.
Iuliano
.
Vbi
venic●ant
a●
causam
Christi
non
agnosc●bant
nisi
illum
,
qu●
in
caelo
erat
:
quando
volebat
,
ut
idolacolerent
,
&
thurific
rent
:
pr●ponebant
illi
Deum
:
quando
antem
diccbat
,
Producite
aciem
,
〈◊〉
contra
ill●…
gentem
:
statim
obtemperabant
:
&
distinguebant
Dominum
aeternum
à
Domino
temporali
.
Gratian
.
Causa
.
11.
Q.
3.
Imperatores
.
Divide
&
impera
.
Foe●icester
,
&
am●…
quos
irrupta
tenet
copula
,
nec
〈◊〉
,
Div●…
quorimo●…
,
supr●…●…ius
solvet
amor
die
.
Horat.
Iulian
,
who
when
hee
commanded
his
band
of
Christians
to
march
against
his
enemies
,
those
of
the
heathen
,
they
straight
obeyed
,
and
put
their
lives
in
hazard
.
But
if
he
commanded
them
to
fight
against
the
Christians
,
their
brethren
,
then
they
layd
downe
their
Armes
,
and
cast
themselves
downe
at
the
Emperors
feete
,
and
offered
their
naked
bodies
rather
to
suffer
whatsoever
torments
.
A
second
reason
why
a
good
subject
ought
to
sticke
close
to
his
King
in
all
difficulties
,
because
this
is
the
meanes
to
make
a
Kingdome
invincible
,
and
terrible
to
the
enemies
.
Therefore
it
was
an
old
saying
;
Divide
and
Rule
.
Divisions
in
a
state
,
expose
it
to
forraigne
enemies
.
But
unity
of
heart
and
affections
betweene
the
subjects
and
their
Soveraigne
,
makes
a
Common-Wealth
happy
and
perpetuall
.
When
my selfe
was
once
at
the
High
Commission
falsly
charged
by
a
great
Prelate
of
Sedition
,
in
that
(
said
hee
)
I
had
dedicated
a
[
*
](A17300-e4430-b)
*
That
,
intitu●ed
,
Babel
no
Bethel
.
Booke
to
the
Lower
house
of
Parliament
,
thereby
to
incense
the
Commons
against
the
King
:
I
presently
answered
,
No
,
my
Lord
,
I
dedicated
my
Booke
to
the
whole
Parliament
,
to
wit
,
to
the
King
,
and
both
the
Howses
;
I
doe
not
divide
the
head
from
the
body
(
my
Lord
)
but
I
pray
God
unite
them
together
.
Hereat
he
was
mute
,
and
all
his
raylings
,
and
false
charges
were
at
an
non-plus
.
So
it
seem'd
some
there
were
not
farre
off
,
who
went
about
[
*
](A17300-e4450-b)
*
This
was
presently
●fter
the
●issolution
of
the
last
Parliament
.
at
that
time
to
divide
the
King
from
his
people
.
And
yet
another
of
them
said
Amen
to
my
prayer
,
being
convinced
of
this
trueth
,
that
divisions
or
heart-burnings
betweene
the
King
and
his
subjects
,
are
most
perillous
.
Vse
1.
Here
then
those
are
justly
and
severely
censurable
,
even
as
traytors
to
the
King
and
State
,
who
play
the
make-baites
betweene
the
Prince
and
people
:
And
these
are
the
Iesuites
and
Seminary
Priests
,
or
else
those
of
their
faction
,
who
herein
combine
with
them
,
as
Samsons
foxes
tyed
tayle
to
tayle
,
with
a
fire-brand
,
to
set
the
whole
State
in
a
combustion
,
by
stirring
up
and
fomenting
the
fire
of
dissention
betweene
our
gratious
Soveraigne
,
and
his
loving
and
loyall
Subjects
.
And
this
they
labour
to
doe
two
wayes
:
either
by
incensing
the
King
with
a
hard
opinion
of
his
best
Subjects
,
those
especially
that
are
most
religious
and
pious
,
humble
and
peaceable
in
his
Kingdome
:
or
else
on
the
other
side
by
incensing
the
people
with
a
sinister
opinion
of
their
Soveraigne
,
thus
playing
lack
of
both
sides
,
being
Ambidexters
,
and
know
to
make
advantage
every
way
.
The
first
of
these
wayes
:
it
hath
beene
an
old
practise
of
Satan
,
the
Accuser
of
the
brethren
,
[
‡
](A17300-e4490-b)
‡
Blandissi●ni
adulatores
,
&
mordacissims
detractores
.
Bren.
De
consid.
ad
Eugenium
,
lib.
4.
c.
2.
Hester
3.
8.
to
suggest
and
whisper
into
Kings
eares
evill
and
false
reports
,
especially
of
Gods
people
,
who
,
where
ever
they
be
,
are
the
Kings
best
subjects
.
What
a
faire
tale
could
Haman
tell
the
King
,
concerning
the
Iewes
,
that
they
were
a
people
scattered
over
his
Provinces
,
&
had
their
Lawes
divers
from
other
people
,
so
as
they
might
hereby
trouble
the
peace
of
his
Kingdome
,
and
that
they
were
factious
,
for
they
observed
not
the
Kings
Lawes
,
and
therefore
that
it
was
not
for
the
Kings
profit
to
suffer
them
.
Hereupon
,
seducing
the
King
by
his
sycophants
tonge
,
he
procures
a
Decree
for
their
utter
extirpation
.
It
is
observed
by
the
Centurists
in
their
Preface
before
the
5.
and
6.
Centurie
,
that
this
arte
of
satan̄
was
much
practised
in
those
times
against
those
that
were
most
religious
and
pious
,
and
that
it
prevayled
much
to
the
corrupting
and
overthrowing
of
Religion
.
And
herein
were
the
Arrians
the
chiefe
sticklers
in
Princes
Courts
.
I
will
set
downe
one
passage
for
many
.
Et
hoc
quoque
,
&c.
This
also
is
remarkable
in
this
present
Century
,
[
*
](A17300-e4530-b)
*
Vides
omnem
Ecclesiasticum
Zelum
fervere
sola
pro
dignitate
tuenda
.
Hono●…●…um
d●tur
:
Sanctuati
ni●il
,
●●t
parum
.
Absit
,
in●…
tempor●
non
〈◊〉
.
Bern.
De
ons●d
lib.
4.
●p.
2.
Amasiahses
mouthes
,
then
declamations
against
the
good
Ministers
of
the
Land
,
the
Kings
most
loyall
,
loving
,
dutifull
,
faithfull
,
obedient
peaceable
subjects
?
How
do
they
heare
of
such
Declamers
,
Factious
,
Seditious
,
Turbulent
,
Disafected
to
the
[
*
](A17300-e4550-b)
*
Indeede
,
if
to
Prelats
practises
in
this
present
age
,
no
mar
voile
.
present
goverment
,
enemies
of
the
Kings
Prerogative
,
and
what
not
?
By
this
meanes
,
often
inculcated
,
they
seeke
to
ingratiate
themselves
,
and
to
bring
into
disgrace
the
true
servants
of
Iesus
Christ
.
Nor
are
they
content
,
to
abuse
our
pious
Princes
eares
in
the
Pulpit
,
but
also
on
the
Stage
.
O
pyous
,
holy
,
reverend
,
grave
,
gracious
Prelates
,
whose
Academicall
Entertainment
of
pious
and
religious
Kings
and
Princes
(
in
stead
of
learned
and
Scholasticall
disputations
,
or
exercises
intable
to
the
condition
of
a
learned
Academy
)
is
a
scurrilous
Enterlude
,
and
this
in
disgrace
of
that
,
which
is
the
greatest
beauty
of
our
religion
,
to
wit
,
true
piety
and
vertue
!
O
blush
at
this
ye
Prelates
,
and
in
your
shrift
confesse
how
unseemly
this
was
for
YOV
,
that
pretend
to
succeede
the
Apoles
!
Eyther
for
shame
mend
your
manners
,
or
never
more
imprison
any
man
,
for
denying
that
title
of
succession
,
which
you
so
bely
by
your
vnapostolicall
practise
.
And
may
not
that
be
applied
to
you
,
which
Bernard
,
What
good
do
the
sheep
receive
?
If
I
durst
speake
,
these
are
the
pastures
rather
of
Devils
,
then
of
the
sheep
.
Scilicet
sic
factitabat
Petrus
?
Sic
Paulus
ludebat
?
Did
Peter
thus
,
I
pray
you
?
Did
Paul
play
,
such
play
?
Surely
for
my
part
,
I
am
ashamed
of
you
,
that
ever
it
should
be
sayd
,
I
haue
lived
a
Minister
under
such
a
Prelacy
.
Nay
,
as
if
this
had
not
been
sufficient
,
this
is
done
in
the
very
heat
and
height
of
Gods
Tragedy
,
still
in
Acting
in
the
Imperiall
City
,
when
we
were
all
mourning
,
yea
,
and
every
moment
as
dying
men
.
Was
this
a
time
then
of
Entertaining
the
Court
,
and
poysoning
their
eares
with
Enterludes
,
and
thereby
provoking
the
Lord
further
to
plague
the
Kings
good
people
,
when
you
should
rather
have
mooved
his
Majesty
(
whom
you
&
wee
al
know
to
be
forward
enough
to
hearken
to
such
a
motion
)
to
have
called
a
true
Fast
,
with
Prayer
and
Preaching
over
the
Land
?
And
was
that
a
time
of
Enterludes
?
Why
did
you
not
feare
some
Plague
to
grow
in
such
a
mighty
assembly
?
When
notwithstanding
Preaching
is
made
dangerous
by
you
,
for
feare
of
the
plague
;
which
should
be
a
meanes
(
as
it
hath
beene
formerly
)
to
drive
away
the
plague
,
by
bringing
the
people
to
true
humiliation
and
reformation
.
Whereas
your
guelded
Fast-book
(
contrary
to
the
Proclamation
)
I
am
sure
brought
us
for
a
hansell
,
a
double
increase
of
the
Plague
that
weeke
,
to
any
weeke
since
the
Plague
began
:
and
most
terrible
weather
withall
,
to
the
Kings
great
losse
,
and
the
Mercheants
,
the
angry
countenance
of
heaven
ever
since
pouring
Gods
wrath
upon
this
your
hypocritical
Mockfast
.
But
by
the
way
take
this
with
you
:
As
,
when
the
Lord
calls
to
Fasting
,
you
fall
a
Feasting
:
So
there
is
a
hand
writing
over
you
on
the
wall
,
the
Prophet
Esay
will
tell
you
,
from
the
Lord
,
Surely
this
iniquity
shall
never
be
purged
away
from
you
,
till
ye
dye
sayth
the
Lord
.
But
now
do
not
exclame
,
as
if
I
spake
against
such
intertainment
of
our
Gracious
Soveraigne
,
&
his
noble
Court
,
as
is
indeed
honorable
,
grave
,
and
sutable
to
such
a
Majesty
&
Traine
,
for
whom
I
am
ready
to
Sacrifice
my
deerest
blood
,
if
need
were
.
Let
not
malice
sucke
poyson
out
of
the
sweet
flower
of
candid
sincerity
.
But
this
by
the
way
.
Secondly
,
as
Iesuites
and
their
Faction
,
the
Popes
Factors
doe
,
labour
to
divide
the
King
from
his
good
Subjects
,
by
poysoning
his
gentle
eares
with
their
Serpentine
breath
,
in
their
malicious
detractions
:
So
on
the
other
side
,
they
so
carry
the
matter
with
the
Subjects
,
as
to
cause
disunion
of
affection
betwene
them
and
their
Soveraigne
.
As
first
the
Iesuites
and
Priests
,
by
seducing
the
people
to
their
Superstition
and
Idolatry
,
which
of
it selfe
is
a
drawing
of
their
hearts
away
,
as
from
their
God
,
so
from
their
King
.
Secondly
the
Prelates
,
who
do
so
interpret
and
presse
the
Kings
Acts
(
which
his
Majesty
intendend
for
good
)
as
if
hee
prohibited
the
Ministers
to
preach
of
the
saying
Doctrines
of
grace
&
Salvation
,
without
which
the
very
Gospel
is
destroyed
.
For
example
:
I
my selfe
was
convented
by
a
Pursivant
to
London
house
,
and
there
by
his
Lordship
charged
,
for
preaching
of
the
Goulden
Chaine
of
Salvation
,
Rom.
8.
29.
30.
as
it
lay
in
my
course
,
preaching
upon
the
whole
Chapter
.
It
was
objected
to
me
,
that
therein
I
did
[
*
](A17300-e4630-b)
*
A
dang●rous
and
false
charge
laid
upon
the
King
.
contrary
to
the
Kings
Declaration
.
To
which
I
answered
,
that
I
never
take
the
Kings
Declaration
to
be
intended
by
him
for
the
suppressing
of
any
part
of
Gods
truth
,
neither
durst
I
ever
conceive
a
thought
so
dishonourable
to
the
King
,
at
to
thinke
him
to
be
an
instrument
of
suppressing
Gods
truth
.
And
have
I
not
good
ground
for
it
?
For
in
his
Majesties
Declaration
to
All
open
the
way
to
those
Schismes
and
divisions
,
which
have
since
insued
in
the
Church
,
expresseth
himselfe
in
these
words
:
we
did
for
remedy
and
redresse
thereof
,
and
for
satisfaction
of
the
consciences
of
our
good
people
,
not
only
by
our
publick
Proclamation
call
in
that
Book
,
which
ministred
matter
of
offence
,
but
,
to
prevent
the
like
danger
for
hereafter
,
reprinted
the
Articles
of
Religion
,
established
in
the
time
of
Queene
Elizabeth
of
famous
memory
:
and
,
by
a
Declaration
before
those
Articles
,
we
did
tye
&
restraine
all
opinions
to
the
sense
of
those
Articles
,
that
nothing
might
be
left
for
private
fancies
,
and
innovation
.
For
we
call
God
to
record
,
before
whom
we
stand
,
that
it
is
,
and
alwayes
hath
been
,
our
hearts
desire
to
be
found
worthy
of
that
title
,
which
we
account
the
most
glorious
in
all
our
Crowne
,
Defender
of
the
faith
:
neither
shal
we
ever
give
way
,
to
the
authorising
of
any
thing
,
where
by
any
innovation
may
steale
,
or
creep
into
the
Church
,
but
preserve
that
vnity
of
Doctrine
&
Discipline
established
in
the
time
of
Queene
Elizabeth
,
whereby
the
Church
of
England
hath
stood
&
florished
ever
since
.
These
be
his
Majesties
expresse
words
.
Well
for
all
this
,
I
was
suspended
from
my
Mistery
.
Thus
when
they
would
insnare
or
oppresse
us
,
they
lay
all
the
burden
upon
the
King
,
which
how
I
must
to
prison
.
If
I
must
(
sayd
I
)
I
desire
to
put
in
baile
,
in
regard
of
my
Ministeriall
charge
,
being
within
three
dayes
of
Easter
.
No
,
quoth
my
Lord
of
London
,
that
then
was
,
[
*
](A17300-e4700-b)
*
A
most
impious
&
disgracefull
speech
,
to
bring
the
people
into
a
hard
conceit
of
his
Majestie
,
who
but
a
little
before
had
signed
the
Petition
of
Right
.
the
King
hath
given
expresse
charge
for
YOV
,
that
no
●ale
shall
bee
taken
for
YOV
.
No
,
my
Lord
?
Then
I
desire
to
know
by
what
Law
or
Statute
of
the
Land
you
doe
imprison
〈◊〉
:
if
it
bee
according
to
Law
,
I
humbly
submit
my selfe
:
Otherwise
I
doe
here
claime
the
right
and
priviledge
of
a
Subject
,
according
to
the
Petition
of
Right
.
Well
,
for
all
this
,
to
prison
I
must
,
and
if
I
found
my selfe
agrieved
,
I
might
bring
a
writ
of
false
imprisonment
.
To
the
Fleet
I
went
,
where
I
was
a
prisonner
twelve
dayes
.
And
when
they
sent
for
me
forth
,
to
make
me
amends
,
they
put
me
into
the
High
Commission
;
out
of
the
frying
pan
into
the
fire
.
But
blessed
be
God
,
and
my
King
,
by
the
benefit
of
whose
good
Lawes
I
obtayned
a
Prohibition
against
their
illegall
proceedings
,
which
fetcht
mee
off
those
shelves
,
where
else
with
the
threatned
storme
of
their
Censure
I
must
have
suffered
shipwracke
.
But
now
I
referre
it
to
the
sad
consideration
of
the
sagest
,
whither
that
which
hee
fathered
upon
the
King
,
was
not
a
most
dangerous
,
and
seditious
speech
,
Take
yet
another
instance
,
and
that
also
at
the
high
Commission
Court
,
where
I
was
attending
as
a
poore
Client
,
or
rather
an
Innocent
at
the
barre
,
waiting
for
my
Censure
.
There
a
Rule
for
a
Prohibition
for
Master
Prinne
being
cendered
in
Court
according
to
the
course
of
the
Kings
Lawes
in
that
behalfe
,
presently
my
Lord
of
London
,
then
President
of
the
Court
,
stands
vp
and
flyes
in
the
face
of
Master
Prinne
and
his
Prohibition
with
great
heat
of
passion
,
even
almost
unto
fury
,
and
after
many
threatnings
to
him
,
hee
uttered
these
words
,
that
[
*
](A17300-e4760-b)
*
A
most
audacious
&
presumtuous
speech
of
a
Prelate
,
setting
his
prowde
foote
upon
the
Kings
Lawes
,
as
the
Pope
did
once
on
the
Emperours
neck
an
Emblem
of
perpetuall
servitude
.
p.
whosoever
should
dare
to
bring
the
next
Prohibition
,
hee
would
set
him
fast
by
the
heeles
.
This
was
spoken
alowd
in
open
Court
.
Now
,
as
I
conceive
,
this
did
not
a
little
reflect
and
trench
upon
the
Kings
honor
,
the
Lawes
of
the
Land
,
and
the
Liberty
of
the
subject
.
What
?
for
any
man
to
dare
with
open
mouth
,
and
that
in
open
Court
,
to
out-dare
the
Kings
just
goverment
of
his
Subjects
according
to
his
good
Lawes
?
Or
upon
what
ground
did
hee
thus
boldly
beare
himselfe
?
Vpon
the
King
?
His
Majesty
had
not
long
before
signed
●he
Petition
of
Right
.
Also
his
Majesties
Declaration
to
all
his
loving
Subjects
of
the
causes
which
mooved
him
to
dissolve
the
last
Parliament
,
Published
by
his
Majesties
speciall
commaund
,
1628.
Speaking
in
his
name
,
that
for
the
Parliaments
full
satisfaction
and
security
;
Hee
did
by
an
answer
,
framed
in
the
forme
by
themselves
desired
,
to
their
Parliamentary
Petition
,
confirme
their
ancient
and
just
Liberties
and
Rights
,
which
(
saith
his
Majesty
)
Wee
resolve
with
all
constancy
and
justice
to
maintaine
.
Whereupon
then
did
this
man
dare
to
utter
such
an
insolent
speech
?
Not
from
the
King
,
I
am
sure
.
Wee
have
his
Royall
Word
,
and
Hand
to
the
contrary
.
And
yet
some
perhaps
might
surmise
,
that
hee
durst
not
speake
thus
in
open
Court
,
had
hee
not
some
better
ground
for
it
,
than
his
owne
desperate
boldnesse
.
Or
the
best
Apology
hee
can
make
,
is
,
that
his
tongue
did
runne
before
his
wit
,
and
that
in
the
flames
of
his
passion
he
sacrificed
his
best
reason
,
and
loyalty
.
To
these
Instances
,
wee
will
adde
two
or
three
more
,
very
remarkable
,
and
whereof
wee
all
at
this
very
time
are
eye-witnesses
;
for
they
are
still
in
acting
.
The
first
is
,
That
most
outragious
practise
of
the
Prelates
in
making
havocke
of
the
Church
,
and
of
Religion
,
by
suspending
,
excommunicating
,
outing
of
Ministers
from
their
freehold
,
and
the
like
,
because
they
cannot
,
dare
not
read
the
booke
for
sports
on
the
Lords
day
.
Now
the
Prelates
and
their
officers
,
herein
most
insolently
,
and
with
a
high
hand
proceeding
,
neither
according
to
Law
,
nor
Canon
,
upon
what
authority
doe
they
goe
?
Surely
they
lay
all
the
load
upon
the
King
.
Why
upon
the
King
?
Doth
the
King
commaund
that
Ministers
shall
read
it
in
their
Congregations
?
No
such
thing
.
The
Booke
Orders
that
it
bee
published
in
Churches
:
but
expresseth
not
that
it
bee
read
by
the
Ministers
.
Indeed
it
saith
,
Wee
further
wi●l
,
that
publication
of
this
our
Commaund
bee
made
by
order
from
the
Bishops
,
&c.
Now
the
publication
of
the
Commaund
differs
from
the
reading
of
the
Booke
.
The
commaundement
may
be
published
,
and
yet
not
the
Booke
read
.
Well
:
but
it
pleaseth
their
Lordships
so
to
extend
their
order
.
Ministers
must
read
it
.
But
they
dare
not
doe
it
,
as
being
against
their
Consciences
.
If
not
,
what
then
?
They
must
bee
suspended
,
and
are
.
By
what
Law
,
or
Canon
?
That
matters
not
,
their
will
is
so
.
But
if
they
alledge
the
Kings
authority
,
as
they
doe
,
where
show
they
the
King
hath
given
them
this
authority
to
proceed
so
illegally
and
incanonically
?
The
Booke
orders
no
such
severe
and
wicked
Censures
to
be
inflicted
upon
any
in
that
behalfe
.
No
,
nor
yet
gives
the
Bishops
any
expresse
order
,
or
power
at
all
to
punish
any
Minister
in
this
case
.
And
will
no
lesse
Censure
then
serve
the
turne
,
then
suspension
,
excommunication
,
deprivation
,
and
the
like
?
but
they
are
rebells
against
the
King
.
If
so
,
then
there
is
a
Law
to
punish
them
.
But
how
are
they
rebells
?
They
resist
not
,
they
doe
no
violence
to
authority
.
All
disobedience
is
not
rebellion
.
For
then
Daniel
,
and
the
three
children
had
beene
rebells
,
[
*
](A17300-e4820-b)
*
Homily
of
the
Place
and
time
of
Prayer
.
Part.
1.
Homily
clearly
&
fully
grounds
the
sanctification
of
the
Lords
day
(
which
it
calls
our
Christian
Sabbath-day
upon
the
fourth
commaundement
;
and
conseqnently
to
the
destruction
of
the
peoples
soules
.
For
this
were
against
all
those
solemne
royall
Protestations
of
the
King
,
as
where
he
sayth
:
[
*
](A17300-e4830-b)
*
See
before
the
Declaration
for
d●ssolution
of
the
last
Parliament
.
Neither
shall
we
give
way
for
the
authorising
of
any
thing
,
whereby
any
innovation
may
steale
or
creepe
into
the
Church
,
but
preserve
that
unity
of
Doctrine
,
&c.
But
the
reading
of
this
Booke
by
the
Ministers
is
to
bring
in
(
and
that
not
creepingly
and
by
stealth
,
but
by
the
head
and
shoulders
,
as
it
were
by
a
flood
gate
set
open
)
a
mighty
innovation
of
the
unity
or
Doctrine
concerning
the
Sabbath
,
which
hath
beene
ever
since
the
Reformation
,
and
so
from
the
Raigne
of
Queene
Elizabeth
of
famous
memory
,
constantly
,
universally
and
unanimously
maintayned
in
the
Church
of
England
,
untill
this
late
faction
of
Anti-Sabbatarians
started
up
,
to
cry
downe
all
Sanctification
,
all
power
and
purity
of
Religion
.
And
indeed
the
innovation
of
the
Doctrine
of
the
Sabbath
bring
in
with
it
an
universall
innovation
of
all
Religion
,
as
experience
is
an
eye-witnesse
.
Therefore
for
certaine
,
the
King
never
gave
authority
to
the
republishing
of
this
Booke
in
case
it
should
any
way
tend
to
any
innovation
,
or
violation
of
the
unity
of
Doctrine
professed
and
maintained
in
our
Church
.
Againe
,
the
profanation
of
the
Sabbath
,
or
Lords-day
,
which
the
Booke
seemes
to
give
allowance
unto
,
as
in
sundry
sports
there
specified
,
is
directly
against
the
very
first
Act
of
Parliament
in
the
first
of
King
Charles
(
an
auspicious
beginning
,
promising
a
religious
and
gracious
Raigne
)
where
it
is
expressely
sayd
,
For
as
much
as
there
is
nothing
more
acceptable
to
God
,
then
the
true
and
sincere
service
and
worship
of
Him
,
according
to
his
holy
will
,
and
that
the
holy
keeping
of
the
Lords
day
is
a
principal
part
of
the
true
service
of
God
,
and
therefore
all
unlawfull
exercises
and
pastimes
are
prohibited
upon
that
day
.
Now
what
are
unlawfull
exercises
and
pastimes
prohibited
on
that
day
?
Namely
,
not
only
those
there
specified
,
but
all
other
unlawfull
pastimes
,
as
there
it
is
sayd
.
What
are
those
?
By
name
,
all
dancing
,
leaping
,
rebelling
,
and
such
like
,
in
termes
condemned
,
by
Imperiall
Edicts
,
Decrees
of
Councells
,
writings
of
ancient
Fathers
,
of
all
learned
Divines
both
Protestants
and
Papists
,
in
all
Basilicon
Doron
to
his
Sonne
,
hath
these
words
:
Certaine
dayes
in
the
yeare
would
be
appointed
for
delighting
the
people
with
publicke
Spectacles
of
all
honest
games
and
exercises
of
armes
:
as
also
for
conveening
of
neighbours
,
for
intertaining
friendship
and
heartlinesse
,
by
honest
feasting
and
merrinesse
:
as
in
making
playes
,
and
lawfull
games
in
May
,
&c.
So
that
alwayes
the
Sabbaths
be
kept
holy
,
&
no
unlawful
pastimes
be
used
.
By
which
words
it
is
evident
,
that
all
Sports
on
the
Sabbaths
,
or
Lords
dayes
,
are
condemned
as
unlawfull
,
which
yet
are
by
King
Iames
allowed
on
other
dayes
:
Now
will
any
say
,
that
our
gracious
Soveraigne
,
the
Peerelesse
Sonne
of
so
Peerelesse
a
Father
,
doth
herein
disobey
his
Royall
Fathers
instruction
,
as
to
allow
May-games
,
and
the
like
,
as
lawfull
on
the
Sabbath
,
which
Hee
expressely
and
by
name
forbids
to
bee
used
on
that
day
?
Object
.
But
the
Booke
for
Sports
was
first
published
in
Print
in
K.
Iames
his
name
,
and
therein
May-games
,
and
other
Sports
are
alowed
on
the
Sabbath
dayes
.
Answ.
It
s
too
true
.
But
if
wee
consider
the
maner
of
putting
forth
of
that
booke
at
first
,
we
shall
finde
how
light
it
is
,
to
hold
waight
,
or
to
preponderate
that
learned
and
judicious
Booke
,
honorably
,
Stiled
Basilicon
Doron
.
First
it
was
procured
,
compiled
,
and
published
in
time
of
his
Majesties
Progresse
into
Scotland
,
when
he
was
more
then
ordinarily
merily
disposed
.
They
that
were
the
compilers
of
it
(
for
we
must
not
thinke
the
Kings
leasure
served
him
to
doe
it
)
for
their
officiousnesse
(
Populo
ut
placerent
)
God
rewarded
them
,
the
one
not
long
after
injoying
his
life
,
the
other
surviving
&
out-living
both
his
favour
&
place
in
Court
.
Againe
it
was
never
read
,
nor
yet
pressed
upon
any
Minister
to
be
read
,
during
King
Iames
his
raigne
,
which
lasted
six
yeares
after
the
publishing
of
the
said
Booke
in
Print
.
Thirdly
,
it
was
not
ratified
under
the
Kings
broad
Seale
,
as
publick
royall
Acts
use
to
be
,
to
make
them
authenticall
.
Fourthly
,
this
booke
was
not
inserted
in
his
royall
works
sent
to
Oxford
,
as
not
sutable
to
be
ranked
among
so
many
learned
and
pious
workes
.
Lastly
,
it
was
never
in
his
raigne
used
as
a
snare
,
and
engine
,
to
outt
good
Ministers
out
of
their
Ministry
and
living
,
as
it
is
now
used
by
the
Prelates
.
Quest.
But
how
came
it
to
be
revived
,
&
republished
,
K.
Iames
being
dead
,
and
this
book
also
,
having
no
place
in
his
royall
Workes
to
preserve
the
memory
of
it
?
Answer
.
By
whose
meanes
it
was
raked
out
of
the
Ashes
,
I
know
not
,
but
this
I
am
sure
of
,
that
the
republishing
of
it
with
some
addition
,
was
the
first
remarkable
worke
,
which
was
done
presently
after
the
Lord
of
Canterbury
tooke
possession
of
his
Grace-ship
.
Which
done
,
his
Grace
was
very
zealous
for
the
pressing
of
it
to
be
read
in
all
the
Churches
of
his
Province
,
so
as
the
vnwary
and
hasty
reading
of
it
hath
caused
the
dignity
of
some
to
kisse
the
dust
,
and
the
not
reading
of
it
hath
cast
some
out
of
their
livings
by
suspension
,
yea
,
and
out
of
the
Church
too
by
Excommunication
:
though
(
blessed
be
God
)
their
dignity
shineth
the
more
gloriously
.
So
as
the
violent
and
furious
pressing
of
it
by
the
Prelates
and
their
instruments
,
hath
proved
a
most
pernicious
snare
to
all
the
Ministers
in
England
.
And
though
the
Prelates
,
with
their
Learned
Doctors
,
and
heires
apparent
,
have
pulled
their
wits
,
broken
their
braines
and
sleep
,
spent
many
precious
howers
,
and
dayes
,
and
moneths
in
compiling
and
setting
forth
Treatises
,
Histories
,
Sermons
,
and
such
like
,
and
all
to
ouerturne
the
fourth
Commanndement
,
with
the
Sanctification
of
the
Sabbath
day
,
and
so
bring
in
Libertinisme
and
all
profanesse
into
the
Church
,
thereby
exposing
our
Religion
to
the
reproch
and
scorne
of
the
Papists
themselves
,
the
[
*
](A17300-e5010-b)
*
Bellarmine
in
his
Sermons
,
in
many
plates
,
copiously
declameth
against
such
profanations●as
we
have
elsewhere
expressed
at
large
.
learnedst
of
them
confessing
,
that
their
profanation
of
Holy-dayes
caused
their
Catholick
Religion
to
be
Scorned
of
the
very
Turkes
,
and
hindred
their
Conversion
;
so
farre
are
we
from
all
hope
of
converting
Papist
to
our
Religion
,
by
vsing
the
Liberty
of
our
vaine
and
madde
fooleries
on
the
Lords
Holy
day
,
which
they
detest
on
their
Festivall
dayes
:
Yet
all
their
sophistry
,
decurtations
of
authorities
,
wrestings
,
wrangling
,
windings
,
contradictions
,
vaine
distinctions
,
and
bold
asseverations
,
will
never
be
able
to
abide
the
test
,
or
yet
the
light
,
when
their
drosse
,
and
false
visard
shall
come
to
be
puld
off
.
Againe
,
besides
the
dishonour
of
God
,
and
of
his
word
,
the
violation
of
his
holy
Commaundement
,
the
precipice
and
downfall
of
the
peoples
soules
into
perdition
,
Rebels
doe
not
only
leave
the
Sabbath-day
of
the
Lord
unsanctified
,
the
Temple
and
Church
of
the
Lord
unresorted
unto
,
but
also
doe
by
their
workes
of
wickednesse
most
horribly
profane
and
pollute
the
Sabbath
day
,
Serving
Satan
and
by
doing
of
his
worke
,
making
it
the
Divels
day
instead
of
the
Lords
day
.
And
surely
if
this
liberty
of
youth
bee
not
all
the
sooner
restrained
,
the
whole
Land
may
rue
it
one
day
.
And
therefore
if
the
Prelates
had
any
regard
either
to
the
honour
of
God
,
and
of
his
Word
,
or
to
the
setled
peace
of
the
Kingdome
,
as
they
have
but
little
,
as
appeareth
too
palpably
by
their
practises
,
in
disturbing
and
disordering
of
all
they
would
have
been
so
faire
from
procuring
the
republishing
,
and
from
pressing
and
oppressing
Ministers
about
the
said
booke
,
as
they
would
rather
have
become
humble
suiters
to
his
Majesty
to
have
set
forth
some
severe
Edict
for
the
better
Sanctification
of
the
Lords
day
,
that
so
the
people
might
be
kept
in
better
obedience
both
to
God
,
and
to
his
Majestey
.
Forasmuch
also
as
the
giving
libertie
of
such
sports
,
whereby
it
is
manifestly
profained
,
is
without
all
example
in
any
age
of
the
world
:
and
their
so
pressing
of
it
,
with
that
cursed
and
tyranicall
tigor
,
both
without
and
against
all
Law
,
and
all
example
,
and
that
also
in
the
Kings
name
,
The
last
instance
,
whe●●in
the
Prelates
doe
indanger
a
division
betweene
the
King
and
his
good
Subjects
(
whom
the
Lord
preserue
in
a
perpetual
bond
of
unity
)
is
their
most
impetuous
and
violent
obtruding
of
new
●ites
and
Ceremonies
,
which
they
haue
begun
through
some
whole
Diocesse
,
and
exacting
a
new
conformity
in
all
Ministers
there
unto
.
This
is
another
snare
,
wherewith
they
may
catch
more
Ministers
,
either
to
outt
them
of
their
Ministery
,
and
living
,
or
else
to
captivate
them
for
ever
,
as
vassalls
for
whatsoever
base
uses
their
good
Masters
will
put
them
unto
.
And
herein
they
haue
made
a
faire
progresse
already
,
as
(
for
example
)
in
two
whole
Counties
,
Norfolke
and
Suffolke
,
where
in
a
very
short
space
they
haue
made
the
fowlest
havocke
of
good
Ministers
,
and
their
flocks
,
now
left
desolate
,
and
exposed
to
the
Wolues
,
as
sheepe
without
their
sheepheard
,
as
our
eyes
have
never
seene
:
For
there
are
already
Threescore
Ministers
in
that
one
Diocesse
suspended
,
and
betweene
three
and
Fowrescore
more
,
have
time
given
them
now
till
Christ-tide
,
by
which
time
either
they
must
bid
their
good
Conscience
farewell
,
or
else
their
precious
Ministery
,
and
necessary
meanes
.
Neither
I
thinke
can
it
be
shewed
,
that
in
all
Queene
Maries
time
there
was
so
great
havocke
made
in
so
short
a
time
of
the
faithfull
Ministers
of
God
,
in
any
part
of
,
yea
,
or
in
the
whole
Land
.
And
now
doe
those
Counties
and
Countries
groane
under
this
intolerable
burthen
,
remedilesse
,
if
God
and
the
King
doe
not
relieve
them
.
And
our
neigbours
house
being
thus
on
fire
,
doth
it
not
concerne
us
all
to
looke
to
it
?
For
they
say
that
this
shall
be
a
precedent
for
all
England
.
But
upon
what
ground
is
all
this
?
What
authority
doe
they
shew
for
these
outrages
?
The
King
?
That
is
answered
before
by
his
solemne
Protestations
to
the
contrary
.
But
they
plead
the
Act
of
Parliament
for
Vniformity
before
the
Communion
Booke
,
wherein
is
reserved
a
power
to
the
Queene
with
advise
of
her
Commissioners
,
or
of
the
Metropolitan
to
ordayne
and
publish
such
further
Ceremonies
or
Rites
,
as
may
bee
most
for
the
advancement
of
Gods
glory
,
the
edifying
of
his
Church
,
and
the
due
reverence
of
Christs
holy
Mysteries
and
Sacraments
.
Hereupon
they
ground
all
their
Innovations
.
But
for
this
:
First
obserue
,
that
this
clause
of
the
Act
is
limmited
to
Queene
Elizabeth
,
and
not
extended
to
her
Successors
of
the
Crowne
,
they
are
still
expressed
.
Secondly
,
admit
it
was
intended
to
the
Successors
:
yet
it
is
with
that
qualification
,
as
may
bee
most
for
the
advancement
of
Gods
glory
,
the
edefying
of
his
Church
,
and
the
due
reverence
of
Christs
holy
Misteries
and
Sacraments
.
Well
.
To
bring
our
new
Rites
to
this
Rule
.
First
,
doe
they
make
to
the
Advancement
of
Gods
glory
?
What
?
Superstitious
,
Idolatrous
worship
,
of
wooden
Aultars
?
What
?
a
complementall
Crouch
to
Iesus
,
when
they
Crucifie
Christ
?
What
?
to
bow
before
a
Crucifix
?
Againe
,
for
the
edifying
of
his
Church
.
What
?
by
the
Preaching
and
not
praying
in
the
Pulpit
before
and
after
his
Sermon
?
What
?
by
the
expounding
of
the
Catechisme
?
What
?
by
reading
a
second
Service
at
the
Altar
,
where
the
people
cannot
heare
it
?
And
for
due
reverence
to
Christs
Sacraments
.
What
?
by
possessing
the
people
with
an
opinion
of
a
Popish
reall
presence
?
What
?
by
offering
Christ
in
sacrifice
upon
a
Wooden
Altar
;
By
a
Priest
of
mans
making
?
What
?
by
drawing
the
people
to
a
new
adoration
,
by
bringing
them
up
close
to
the
new
Altar
?
But
they
will
say
,
all
makes
for
them
.
And
who
shall
bee
judges
,
but
themselves
who
are
the
Church
?
Therefore
,
Lastly
I
answer
for
all
that
no
humane
rationall
creature
can
bring
the
least
shadow
of
colour
,
that
this
Act
did
giue
the
Queene
or
her
succssors
any
power
to
set
up
Popery
againe
.
This
is
out
of
all
question
.
But
now
our
New
Reformers
are
tooth
and
nayle
for
setting
up
Popery
againe
:
witnesse
their
hoysing
up
Altars
in
most
places
,
as
also
of
Images
,
Crucifixes
with
adorations
,
putting
downe
of
the
meanes
of
knowledge
,
as
Preaching
,
and
bringing
in
of
Ignorance
,
also
preaching
for
sundry
points
of
Popery
,
as
Auricular
Confession
,
praying
to
Saints
,
yea
printing
of
such
Sermons
,
prayer
for
the
dead
,
and
many
other
.
All
which
while
they
set
up
with
a
high
hand
,
and
so
as
if
the
King
gaue
them
authority
so
to
doe
(
of
which
all
his
Solemne
protestations
(
I
say
)
doe
sufficiently
resolve
us
the
contrary
)
they
must
needs
mightily
shake
and
unsettle
the
peace
of
the
State
by
these
their
dangerous
and
desperate
attempts
,
and
fill
the
peoples
minds
with
musings
what
the
issue
will
bee
,
and
how
the
King
will
digest
these
things
at
the
Prealates
hands
,
which
tend
to
the
most
dangerous
dividing
and
renting
of
the
Kingdome
asunder
.
The
next
instance
,
is
their
arrogating
of
their
Episcopall
title
and
office
of
Superiority
from
Christ
and
his
Apostles
.
This
they
did
lately
in
the
High
Commission
Court
,
and
that
upon
occasion
of
Doctor
Bastwicks
cause
then
before
them
.
Where
hee
was
accused
and
severely
censured
,
for
writting
a
Booke
intituled
Flagellum
Potificis
,
&
Episcoporum
Latialium
:
in
which
booke
bee
whipped
that
usurped
authority
of
the
Roman
Hierarchy
;
through
whose
sides
,
by
reason
of
their
neere
affinity
or
rather
consanguinity
,
they
being
sensible
of
the
smart
of
his
whip
,
tooke
it
all
upon
themselves
,
and
so
,
as
Iudges
in
their
owne
cause
,
passed
their
Episcopall
censure
upon
him
;
yea
although
he
not
only
in
his
booke
,
but
openly
before
the
whole
Court
professed
and
protested
,
that
hee
medled
not
with
those
Prelates
,
who
received
and
acknowledged
their
Episcopall
Iurisdiction
from
Kings
and
Princes
;
and
withall
he
alleadged
and
read
in
the
audience
of
the
Courts
sundry
Statutes
,
as
in
King
Henry
the
eight
,
Edward
th●
sixt
,
and
[
*
](A17300-e5310-b)
*
1.
Eliz
1.
Queene
Elizabeth
,
which
doe
annex
all
Ecclesiasticall
Iurisdiction
unto
the
Crowne
of
England
;
So
as
no
Prelate
,
or
other
Person
,
hath
any
power
to
visit
Ecclesiasticall
persons
,
&c.
But
he
must
have
it
immediately
from
the
King
;
and
confirmed
by
Letters
Patents
under
the
great
Seale
of
England
.
This
Iurisdiction
annexed
to
the
Crowne
of
England
Doctor
Bastwicke
alledged
in
Court
against
that
usurped
Iurisdiction
of
the
Hierarchy
of
Rome
,
which
they
challenge
from
Christ
.
Notwithstanding
they
alledged
for
themselves
,
that
they
had
their
Episcopall
authority
from
Christ
,
and
if
they
could
not
proove
it
,
they
would
cast
away
their
Rochets
.
So
they
may
cast
their
caps
too
,
for
any
such
proofe
they
can
bring
for
it
.
But
stopping
the
Doctors
mouth
,
that
he
might
not
plead
his
cause
,
they
proceeded
to
a
most
grievous
censure
of
him
,
in
1000.
pound
fine
to
the
King
(
for
maintaining
the
Royalty
of
His
Crowne
against
the
Prelates
usurpation
,
who
would
plucke
away
that
gemme
from
,
it
)
Imprisonment
,
Excommunication
,
suspension
from
his
practise
in
Prison
,
and
the
many
miseries
depending
thereupon
,
and
devolving
upon
his
Wife
and
children
.
So
as
it
is
plaine
,
they
usurpe
,
professe
and
practise
such
a
jurisdiction
,
as
is
not
annexed
to
the
Imperiall
Crowne
of
England
,
but
which
with
the
Pope
,
and
Prelates
of
Italy
,
they
claime
from
Christ
.
And
this
is
cleere
by
a
threefold
practise
of
theirs
.
1.
Their
censuring
of
Doctor
Bastwick
for
this
very
cause
,
that
hee
impugned
all
Episcopall
Iurisdiction
over
Gods
Ministers
,
claimed
from
Christ
,
or
the
Scripture
.
So
as
they
make
it
their
owne
cause
with
the
Pope
,
and
his
Prelates
,
as
all
holding
by
that
title
,
and
not
from
the
authority
of
Kings
and
Princes
:
And
this
is
according
to
that
in
Dr.
Pock●●ngtons
Sunday
,
no
Sabbath
,
where
hee
saith
,
pag.
48.
Hereby
wee
may
by
Gods
mercy
,
make
good
the
trueth
of
our
Church
.
For
wee
are
able
lineally
to
set
downe
the
succession
of
our
Bishops
from
St.
Peter
to
St.
Gregory
,
and
from
him
to
our
first
Archbishops
St.
Austin
,
our
English
Apostle
,
downward
to
his
Grace
,
that
now
fits
in
his
Chaire
,
Primate
of
all
England
,
and
Metropolitane
.
So
hee
.
Thus
wee
see
how
our
Prelates
have
no
other
claime
for
their
Hierchie
,
then
the
Popes
of
Rome
have
and
doe
make
,
which
all
our
Divines
since
the
Reformation
,
till
but
yesterday
,
have
disclaimed
,
and
our
Prelates
cannot
otherwise
assume
,
but
by
making
themselues
the
very
limbes
of
the
Pope
,
and
so
our
Church
a
member
of
that
Synagogue
of
Rome
.
Secondly
,
the
constant
practise
of
our
Prelates
proveth
this
:
for
they
neither
have
at
any
time
,
nor
have
sought
to
have
any
the
Kings
Letters
Parents
,
under
the
great
Seale
of
England
for
their
keeping
Courts
and
Visitations
,
&c.
But
doe
all
in
their
owne
names
,
and
under
their
owne
Seales
,
contrary
to
the
Law
in
that
behalfe
.
Thirdly
,
in
that
they
labour
by
all
meanes
possible
to
maintaine
this
their
absolute
and
independed
Iurisdiction
,
as
no
way
depending
on
the
King
;
and
namely
,
by
stopping
the
ordinary
course
of
Law
,
that
the
Kings
people
may
bee
cut
off
from
all
benefit
of
the
Kings
good
Lawes
,
and
of
their
native
ancient
Liberties
;
so
as
it
is
become
very
geason
,
and
a
rare
matter
to
obtaine
a
Prohibition
against
their
illegall
practises
,
invexing
&
oppressing
the
Kings
good
Subjects
;
nay
they
are
growne
so
formidable
of
late
(
as
if
they
were
some
new
generation
of
Giants
)
that
the
very
motion
of
a
Prohibition
against
a
Prelate
,
or
their
Proceedings
in
the
High
Commission
,
makes
the
Courts
of
Instice
startle
;
So
as
good
causes
are
lost
,
and
Innocents
condemned
because
none
dare
pleade
,
and
judge
their
cause
according
to
the
Kings
Lawes
,
whereby
wee
ought
all
to
be
governed
.
For
example
:
the
Ministers
of
Surry
,
who
are
suspended
from
their
Ministery
,
and
outed
of
their
meanes
and
freeholds
against
all
Law
,
or
Conscience
:
yet
are
so
disheartned
and
overawed
,
that
they
dare
not
contend
in
Law
against
the
Prelate
,
for
feare
of
further
vexations
:
and
they
are
out
of
hope
of
any
fayre
hearing
in
an
ordinary
Legall
way
.
Nay
when
Doctor
Bastwicke
had
procured
a
Hab●as
corpus
to
remove
him
out
of
the
Bishope
stincking
prison
in
the
Gate-house
unto
the
Kings
Bench.
and
thereupon
was
removed
thither-yet
notwithstanding
they
procured
the
reversing
of
this
Legall
Order
,
and
brought
the
Prisonner
backe
againe
with
avengeance
and
triumph
to
his
old
lodging
.
Thus
wee
see
they
have
gotten
such
a
power
into
their
hands
,
as
doth
overtop
and
countermaund
the
Kings
Lawes
,
and
the
peoples
Liberties
,
Now
this
power
they
have
not
from
the
Imperiall
Crowne
,
according
to
the
Lawes
of
the
Land
,
but
it
is
a
meere
usurpation
.
So
as
being
a
power
not
derived
from
the
King
,
as
the
immediate
fountaine
of
it
,
it
proves
to
bee
at
least
a
branch
of
that
forraigne
power
altogether
excluded
in
the
Statute
of
1.
Elis.
cap.
1.
And
it
is
flatly
against
the
Oath
of
Supremacy
in
the
same
Statute
,
which
all
Prelates
take
,
wherein
they
professe
and
promise
faith
and
true
allegiance
to
the
Queenes
Highnesse
,
her
Heires
and
lawfull
Successors
,
and
to
their
power
to
defend
all
Iurisdictions
,
Priviledges
,
&c.
granted
or
belonging
to
the
Queenes
Highnesse
,
her
Heires
&c.
Now
all
Ecclesiasticall
Iurisdiction
,
which
the
Prelates
have
authority
to
exercise
,
being
annexed
to
the
Crowne
(
as
is
cleere
by
the
foresayd
statute
)
either
they
must
not
claime
it
by
another
title
,
or
if
they
doe
,
they
are
all
in
a
Tramunire
,
and
under
the
guilt
of
perjury
.
And
whither
they
bee
not
also
in
a
Praemunire
for
practising
their
Iurisdiction
,
as
keeping
of
Courts
,
visitations
,
&c.
in
their
owne
names
,
not
having
the
Kings
Letters
Patents
under
the
Great
Seale
of
England
,
I
leave
to
the
learned
in
the
Law
to
judge
.
But
some
will
say
,
that
they
defend
and
maintaine
all
Ecclesiasticall
Iurisdiction
to
bee
from
the
King
,
For
in
the
visitation
Articles
for
Norwich
,
by
Mathew
Be
there
any
in
your
Parish
,
that
have
denyed
,
or
perswaded
any
other
to
deny
,
withstand
,
or
impugne
the
Kings
Majesties
Authority
,
and
Supremacy
in
causes
Ecclesiasticall
within
this
Realme
?
First
,
I
answer
,
this
is
a
faire
colour
and
pretence
,
as
if
it
were
against
Papists
.
Secondly
it
is
against
their
ordinary
practise
,
as
in
the
former
examples
.
And
thirdly
admit
they
doe
sincerely
professe
,
that
they
have
or
hold
no
Ecclesiasticall
Iurisdiction
but
from
the
King
;
yet
the
question
is
,
whither
they
will
say
,
that
all
those
outrageous
courses
they
how
hold
,
and
the
pranks
that
they
play
in
many
places
of
the
Kingdome
,
are
by
speciall
warrant
from
the
King
:
or
whither
the
King
by
some
generall
warrant
dormant
hath
given
them
this
unlimited
power
,
which
they
at
their
pleasure
doe
exercise
?
For
instance
:
Will
Mathew
Lord
Bishop
of
Norwich
say
,
that
hee
hath
any
warrant
from
the
King
,
speciall
or
generall
,
for
making
such
havocks
and
hurliburlies
in
those
two
great
Counties
of
Norfolke
and
Suffolke
,
to
the
intollerable
dishonour
of
God
,
injury
to
his
Ministers
,
and
people
,
and
tending
to
most
dangerous
consequences
?
If
hee
have
not
any
warrant
,
but
doth
it
of
his
owne
head
,
or
by
the
instigation
of
any
other
Arch-Prelate
,
then
let
him
looke
to
it
,
least
he
come
to
suffer
as
an
usurper
,
a
bringer
in
of
a
forraigne
power
,
an
Innovator
,
Oppressor
,
Persecutor
and
troubler
of
the
peace
of
the
Church
and
Kingdome
.
If
he
say
he
hath
warrant
for
〈◊〉
let
him
〈◊〉
it
.
But
I
hope
hee
will
not
father
his
desperate
courses
upon
the
King
.
What
?
will
hee
say
,
that
the
King
gives
him
a
power
to
exercise
such
unheard
of
tyranny
and
injustice
upon
the
Kings
peaceable
Subjects
,
and
Christs
faithfull
Ministers
,
and
that
against
the
Kings
Lawes
,
and
peoples
Rights
,
all
which
the
King
hath
sworne
againe
and
againe
,
and
solemnly
protested
to
maintaine
inviolable
,
as
his
owne
Crowne
?
Never
therefore
let
any
man
dare
to
pretend
any
such
thing
,
so
dishonourable
to
his
Majesty
.
Againe
suppose
which
yet
is
not
to
bee
supposed
)
that
the
Prelates
should
so
farre
prevaile
,
as
to
procure
a
grant
from
the
King
to
doe
all
those
things
,
which
of
late
they
have
done
,
tending
to
the
utter
overthrow
of
the
Religion
by
Law
established
.
Yet
,
whatsoever
colour
,
pretext
,
or
●ow
could
they
make
for
this
,
the
King
(
to
speake
with
all
humble
reverence
)
cannot
give
that
power
to
others
,
which
hee
hath
not
himselfe
.
For
the
Power
that
is
in
the
King
is
given
unto
him
by
God
,
and
confirmed
by
the
Lawes
of
the
Kingdome
.
Now
neither
God
in
his
Law
,
nor
the
Lawes
of
the
Land
,
doe
allow
the
King
a
power
to
alter
the
State
of
Religion
,
or
to
oppresse
and
Suppresse
the
faithfull
Ministers
of
the
Gospell
,
against
both
Law
and
Conscience
.
For
Kings
are
the
Ministers
of
God
for
the
good
of
his
people
,
as
wee
shewed
before
.
But
what
doe
I
speake
of
this
?
If
all
the
Prelates
in
England
did
never
so
boldly
affirme
,
that
what
they
doe
in
these
extravagant
courses
of
theirs
,
it
is
by
warrant
from
the
King
I
would
be
so
fat
from
giving
any
credit
unto
them
herein
that
I
should
be
the
first
that
should
addresse
my
humble
complaint
to
his
Majesty
of
such
dishonour
done
unto
him
,
and
humbly
petition
his
Majesty
to
vindicate
his
honour
from
the
least
suspition
of
his
giving
way
to
,
or
countenancing
the
Prelates
in
such
their
practises
,
as
cry
up
to
heaven
for
vengeance
upon
their
heads
.
This
I
have
urged
the
more
,
both
in
reverence
to
his
Sacred
Majesty
whose
honour
I
cannot
indure
should
receive
the
least
blemish
;
and
also
in
reference
to
the
point
in
hand
,
because
such
usurpation
of
the
Prelates
cendeth
directly
to
make
a
division
betweene
the
King
and
his
subjects
,
cantrary
to
that
which
we
teach
here
,
that
good
Subjects
must
cleave
to
their
God
and
King
without
separation
and
defection
,
which
is
by
the
ligaments
of
good
Lawes
,
which
being
broken
,
they
are
as
the
resolution
of
the
nerves
in
the
naturall
body
,
or
the
cutting
in
sunder
of
the
sinewes
,
whereby
the
head
and
members
are
united
and
compacted
in
one
intire
body
.
And
therefore
this
claime
,
which
the
Prelates
make
,
of
their
Prelation
and
Iurisdiction
over
Christs
Ministers
jure
divino
,
being
repugnant
not
only
to
the
cleare
Scripture
,
forbidding
all
such
domination
as
they
practise
(
as
Math.
20.
25.
&c.
Marke
10.
42.
&c.
1.
Pet.
5.
i.
&c.
)
for
which
they
have
neither
the
example
of
Christ
,
nor
of
his
Apostles
,
nor
of
any
ancient
Bishops
,
but
principally
of
Diotrephes
3
Iohn.
10.
whom
they
imitate
in
affecting
of
preeminence
,
in
opposing
Iohn
the
Apostle
,
in
exommunicating
the
Preachers
,
in
prating
against
them
with
malicious
words
and
the
like
;
but
also
to
the
Kings
Crowne
,
to
the
Lawes
of
the
Land
,
and
consequently
to
the
Liberties
of
the
Subjects
:
I
know
not
with
what
warrant
or
Conscience
any
Minister
of
Christ
can
submit
to
the
Practises
of
these
men
,
tending
to
the
ruine
of
the
Kingdome
of
Christ
in
this
Land
,
and
consequently
of
the
whole
Kingdome
and
State
.
Now
all
these
instances
alledged
are
so
notorious
,
(
some
of
them
fresh
in
memory
,
and
many
witnesses
of
them
yet
living
,
being
done
but
the
other
day
,
and
others
yet
present
before
our
eyes
)
that
they
cannot
bee
denyed
,
and
their
notoriousnesse
makes
them
the
more
pernicious
,
as
tending
to
corrupt
the
Kings
good
peoples
hearts
,
by
casting
into
them
feares
,
and
jealousies
,
with
sinister
affections
towards
their
King
,
as
if
hee
were
the
prime
cause
of
all
those
grievances
,
which
the
Prelates
in
his
name
doe
oppresse
the
Kings
good
Subjects
withall
.
But
Trust
in
the
Lord
(
as
it
is
my
dayly
prayer
)
that
hee
will
preserve
the
hearts
and
affections
of
his
people
closse
and
intire
to
their
King
,
and
that
he
will
discover
both
to
the
King
and
his
people
these
treacherous
practises
of
the
usurping
Prelates
,
that
so
neither
the
King
may
thinke
evill
of
his
good
people
,
nor
they
have
the
least
jealousy
,
that
his
Maiesty
approveth
and
countenanceth
,
much
lesse
willeth
and
commaundeth
his
Prelates
to
commit
these
their
intollerable
outrages
.
Well
,
come
weenow
to
a
second
use
,
which
is
of
Exhortation
and
admonition
to
all
good
Subjects
,
above
all
things
to
beware
of
those
,
that
cunningly
insinuate
themselves
betweene
the
barke
and
the
tree
,
that
labour
to
divide
the
head
from
the
body
,
and
the
body
from
the
head
,
by
casting
bones
betweene
the
King
and
his
good
Subjects
.
And
here
(
Beloued
)
let
me
in
the
name
of
the
Lord
admonish
you
,
that
whatsoever
passages
,
or
outrages
you
see
to
bee
done
by
the
Prelates
,
although
they
doe
never
so
boldly
pretend
the
Kings
name
for
it
,
yee
believe
them
not
.
Let
never
any
Sinister
opinion
concerning
his
Sacred
Majesty
creepe
into
the
closset
of
your
brests
,
and
as
a
Snake
either
sting
or
poyson
your
true
&
loyal
hearts
towards
him
.
And
therfore
beware
of
all
those
Factors
for
Antichrist
,
whose
practise
is
to
divide
Kings
from
their
Subjects
&
subjects
from
their
King
,
that
so
betweene
both
they
may
fairely
erect
Antichrists
throne
againe
,
where
it
had
beene
in
a
good
measure
throwne
downe
,
and
cast
out
,
yea
by
this
time
utterly
rooted
out
of
this
Land
,
if
he
had
not
had
such
strong
Sticklers
as
his
Iesuites
and
Priests
,
yea
the
Prelates
themselves
(
as
their
practises
plainly
show
)
to
keep
him
in
life
,
and
to
set
him
upon
his
feet
againe
.
But
yee
Beloved
,
abhorre
these
Factors
.
And
if
ever
they
should
so
farre
prevaile
as
to
open
a
wide
breach
to
let
in
a
forraigne
enemy
(
which
these
their
practises
and
proceedings
pretend
,
and
tend
unto
)
then
shew
your selues
like
those
faithfull
servants
of
David
,
sticke
close
to
your
King
,
and
if
any
danger
come
neere
his
sacred
Person
,
step
betweene
,
and
let
the
losse
of
your
owne
precious
life
,
rescue
and
secure
his
,
who
is
worth
ten
thousand
of
us
.
And
so
much
for
this
point
.
The
next
point
ariseth
from
the
order
of
these
words
,
Feare
thou
the
Lord
,
and
the
King
:
That
is
,
First
,
Feare
the
Lord
,
and
then
the
King
.
It
imports
thus
much
:
That
all
our
obedience
to
Kings
and
Princes
,
and
other
This
is
the
first
and
great
Commandement
,
to
wit
,
to
Loue
God
with
all
our
heart
,
and
the
second
is
like
unto
it
,
Thou
shalt
loue
thy
Neighbour
as
thy selfe
.
And
the
like
orders
it
set
downe
,
1.
Pet.
2.
Feare
God
:
Honour
the
King
.
First
feare
God
.
And
this
stands
with
good
reason
.
For
,
First
,
the
King
is
Gods
Minister
and
Vicegerent
,
and
commands
as
for
God
,
so
from
God
,
and
in
God
.
So
as
it
is
his
office
to
command
nothing
against
God
.
Secondly
,
If
Princes
shall
commaund
any
thing
against
God
,
and
his
Law
,
then
we
must
remember
,
that
we
are
Gods
servants
too
,
and
therefore
must
obey
man
in
nothing
,
that
stands
not
with
our
obedience
,
first
to
God
.
For
this
cause
the
same
word
of
God
is
a
rule
both
for
the
King
,
how
to
cary
himselfe
in
governing
,
and
for
every
Subject
,
how
to
cary
himselfe
to
the
King
,
and
first
unto
God
.
Thirdly
,
otherwise
to
obey
,
or
feare
man
before
God
,
and
so
above
or
against
God
,
is
to
make
an
Idol
of
man
,
in
placing
him
in
a
throne
above
God
.
This
is
that
feare
of
man
,
which
bringeth
a
snare
(
Pro.
29
:
25.
)
but
who
so
putteth
his
trust
in
the
Lord
,
shal
be
safe
.
So
as
the
feare
of
man
which
brings
a
snare
,
argues
,
a
failing
of
faith
in
God
.
And
this
is
a
plaine
defection
and
falling
from
God
,
when
man
is
obeyed
against
,
and
above
God
.
The
vse
hereof
is
manifold
.
1.
For
reprehension
.
1.
For
reprehension
of
refutation
of
these
that
so
advance
mans
ordinances
,
and
commandements
,
as
,
though
they
be
contrary
to
Gods
Law
,
and
the
funda
mentall
Lawes
of
the
State
,
yet
so
presse
men
to
the
obedience
of
them
,
as
they
hold
them
for
no
better
then
Rebells
,
and
to
[
*
](A17300-e5930-b)
*
As
one
sayd
to
a
Minister
in
Suffolke
,
for
refusing
to
doe
that
which
was
not
agreeable
to
Gods
Commandment
.
See
before
.
Causa
.
11.
Qu.
3.
Non
semper
malum
est
non
obedire
praecepto
,
cum
Dominus
jubet
ca
,
quae
sune
conerarse
Deo
.
Tune
ei
obediendum
non
est
.
Augustinus
.
deserue
to
be
hang'd
,
drawne
,
&
quartered
,
that
refuse
to
obey
them
.
And
the
chiefe
Masters
of
his
Mystery
,
are
the
Iesuites
in
their
blind
obedience
:
and
they
have
gotten
too
many
Doctors
to
bee
their
Disciples
,
and
broachers
of
this
new
Doctrine
.
New
I
call
it
,
because
it
is
flat
contrary
both
to
the
expresse
Scriptures
,
and
to
the
judgement
of
all
Divines
in
all
ages
of
the
Church
.
And
because
this
their
doctrine
is
So
briefe
now
adayes
,
I
will
set
downe
some
Examples
of
the
ancient
Doctors
judgement
in
this
point
.
And
I
will
relate
them
out
of
Gratian
himselfe
.
As
out
of
Augustine
:
It
is
not
alwayes
evill
,
not
to
obey
the
Commaundement
,
when
a
Lord
commaundeth
those
things
which
are
contrary
to
God
.
Then
he
must
not
be
obeyed
.
And
Hierome
:
If
a
And
this
also
concernes
Servant
to
their
Masters
,
and
Wives
to
their
husbands
,
and
children
to
their
Parents
,
that
they
ought
in
those
things
onely
to
obey
their
masters
,
and
husbands
and
parents
;
which
are
not
contrary
to
Gods
Commandements
.
And
Ambrose
:
Iulian
the
Emperour
,
although
he
were
an
Apostate
,
yet
he
had
Christian
Souldiers
under
him
,
to
whom
when
hee
said
,
bring
forth
your
army
for
the
defence
of
the
Commonweale
,
they
did
obey
him
:
but
when
he
sayd
unto
them
,
Draw
out
your
weapons
against
the
Christians
,
then
they
acknowledge
the
Emperour
Againe
Aug.
Hee
which
resisteth
the
Power
,
resisteth
the
Ordinance
of
God
.
But
what
if
that
be
commanded
,
which
thou
oughtest
not
to
obey
?
Here
surely
regard
not
the
Power
.
Observe
the
degrees
of
humane
Lawes
:
If
the
Substitute
shall
commaund
that
which
ought
not
to
bee
done
:
Yet
if
the
Proconsul
command
the
contrary
,
thou
doest
not
contemne
the
power
,
if
thou
choosest
to
obey
the
greater
.
Nor
ought
the
lesser
bee
angry
,
if
the
greater
bee
preferred
.
Againe
,
if
the
Consul
himselfe
commaund
one
thing
,
and
the
Emperour
another
:
If
the
Emperour
commaund
one
thing
,
and
God
another
:
what
thinkest
thou
?
the
greater
power
is
God
.
Pardon
O
Emperour
:
Thou
threatenest
a
prison
,
He
hell
.
Here
then
thou
must
take
thy
faith
as
a
Shield
,
wherein
thou
mayst
quench
all
the
fiery
darts
of
the
enemy
.
And
another
Father
:
If
any
consent
to
anothers
error
,
let
him
know
he
is
to
be
judged
as
equally
culpable
with
him
.
And
Isidor
.
If
any
forbid
you
that
,
which
is
commaunded
of
the
Lord
:
or
againe
,
commaund
that
to
be
done
,
which
the
Lord
forbiddeth
:
let
him
be
execrable
to
all
that
love
God
:
Also
hee
that
ruleth
,
if
hee
,
either
prescribe
or
commaund
any
thing
,
besides
the
will
of
God
,
or
besides
that
which
hee
evidently
commandeth
in
the
holy
Scriptures
:
Let
him
bee
accounted
as
a
false
witnesse
of
God
,
or
a
sacrilegious
Person
.
When
therfore
the
people
are
excommunicated
,
even
because
they
cannot
bee
compelled
to
evill
:
then
they
are
not
to
obey
the
sentence
:
because
according
to
that
of
Gelasius
,
neither
with
God
,
nor
with
his
Church
doth
a
wicked
sentence
bind
any
man
.
So
in
Gratian.
I
will
adde
one
more
out
of
Bernard
.
O
spouse
of
Christ
,
so
obey
man
,
as
thou
offend
not
the
will
of
God
.
In
evill
workes
never
be
obedient
.
Do
not
obey
in
evill
any
Power
,
although
penalty
compell
,
if
punishments
be
threatned
,
if
torments
bee
set
before
thee
.
It
is
better
to
suffer
death
,
then
to
fulfill
wicked
commands
.
It
is
better
for
a
man
to
bee
killed
,
then
to
be
adjudged
to
eternall
damnation
.
So
Bernard
.
I
shall
need
to
say
no
more
to
convince
the
novell
impiety
of
those
,
who
doe
with
all
rigor
impose
,
and
the
sinfull
infirmity
at
least
,
if
not
base
cowardise
of
them
that
obey
such
commaunds
,
as
not
only
Gods
word
,
but
even
their
owne
Consciences
tell
them
,
they
ought
not
to
doe
.
Blush
then
and
be
ashamed
,
O
all
ye
Iesuiticall
novell
Doctors
,
that
suspend
,
excommunicate
,
persecute
with
all
fury
Gods
faithfull
Ministers
,
and
all
because
they
will
not
,
they
may
not
,
they
dare
not
obey
your
wicked
Commaunds
,
which
are
repugnant
to
the
Lawes
both
of
God
and
man
:
Certainly
hell
inlargeth
herselfe
for
you
,
and
your
damnation
sleepeth
not
,
if
you
speedily
repent
not
.
Shall
honest
Christians
and
good
Subjects
,
be
as
rebells
,
factious
,
and
I
wott
not
what
,
because
they
will
not
obey
your
factious
rebellion
against
God
?
I
say
,
will
not
.
This
seemes
a
sore
word
,
and
you
lye
at
catch
,
If
a
Minister
say
,
he
will
not
.
Why
I
pray
you
?
Is
this
so
hainous
a
word
?
What
say
you
then
to
the
3.
Children
,
when
the
King
himselfe
in
person
threatened
them
with
his
fiery
fornace
?
O
Nebuchadnezzar
,
we
are
not
carefull
to
answere
thee
in
this
matter
.
If
it
be
so
,
Our
God
whom
we
serve
is
able
to
deliver
us
from
the
burning
fiery
fornace
;
and
he
will
deliver
us
out
of
thy
hand
,
O
King
.
But
if
not
,
be
it
knowne
unto
thee
,
O
King
,
that
WEE
WILL
NOT
serve
thy
Gods
,
nor
worship
thy
golden
Image
,
which
thou
hast
set
up
;
See
,
WEE
WILL
NOT.
The
Scripture
sets
this
downe
thus
in
Commendation
for
them
,
and
for
imitation
to
us
in
like
cases
.
Well
,
the
second
use
is
for
instruction
,
concerning
the
duty
of
a
Christian
in
this
point
,
and
the
rather
,
in
regard
of
the
snares
;
which
Satan
layeth
to
intrap
soules
this
way
in
these
dayes
,
by
the
new
Iesuiticall
doctrine
of
blind
obedience
.
As
therefore
the
Apostle
Iohn
saith
,
Beloved
,
believe
not
every
spirit
,
but
try
the
Spirits
,
Whither
they
be
of
God
,
because
many
false
Prophets
are
gone
out
into
the
world
:
So
I
may
say
here
:
Many
false
Prophets
are
now
abroad
,
being
possessed
with
the
spirit
of
the
Beast
,
which
so
magnifie
the
power
of
man
,
and
his
authority
in
commaunding
,
that
ipso
facto
all
must
yeeld
obedience
thereunto
,
without
further
adoe
.
Now
this
spirit
is
knowne
by
opposition
to
God
and
his
word
.
It
setteth
man
above
God
,
above
his
word
:
and
therefore
we
must
beware
of
it
.
We
must
therefore
So
obey
God
in
the
first
place
,
by
guiding
our selves
in
all
things
according
to
his
word
,
as
no
commaund
of
man
prevaile
with
us
to
crosse
that
.
It
is
for
beasts
without
reason
,
to
yeeld
a
blind
obedience
to
their
Masters
:
but
men
,
are
of
another
stampe
,
who
have
not
only
reason
,
but
religion
to
be
the
rule
of
their
actions
.
The
last
use
is
for
Consolation
to
all
those
that
follow
this
rule
.
For
howsoever
obedience
to
God
,
and
the
not
obeying
of
mans
unjust
commaunds
fares
ill
in
the
world
oftentimes
,
and
never
more
,
then
in
these
dayes
of
ours
,
wherein
though
wicked
Imposers
are
not
able
to
give
any
other
reason
of
their
impious
commaunds
,
but
Volumus
and
Iubemus
,
Sic
volo
,
sic
jubeo
,
stat
pro
ratione
voluntas
,
so
as
if
present
obedience
be
not
yeelded
,
they
cry
out
,
Rebells
,
they
suspend
,
excommunicate
,
sequester
,
undoe
,
threatening
moreover
halter
and
hatchet
,
as
was
noted
before
:
yet
a
faithfull
,
honest
,
godly
Minister
,
or
Christian
,
being
constant
to
his
God
and
to
his
Word
,
as
Daniel
and
the
three
Children
were
,
shall
find
it
more
happy
and
comfortable
to
[
*
](A17300-e6270-b)
*
Rom.
8.
more
then
Conquerers
through
him
that
loveth
them
.
Yea
their
very
not
yeelding
in
this
battell
,
is
a
present
victory
.
For
as
the
Holy
Ghost
saith
:
They
overcame
by
the
blood
of
the
Lambe
,
and
by
the
word
of
their
testimony
,
and
they
loved
not
their
liues
unto
the
death
.
Therefore
rejoyce
yee
[
*
](A17300-e6300-b)
*
Revel.
12.
11.
The
Churhes
of
Christ
.
heavens
,
and
yee
that
dwell
in
them
.
Woe
to
the
[
*
](A17300-e6320-b)
*
That
is
Carnall
nen
,
that
ove
the
●orld
,
and
preferre
it
●efore
be
a●…
.
〈◊〉
Revel.
17.
13.
14.
inhabitants
of
the
earth
.
And
surely
this
shall
be
the
certaine
issue
of
that
maine
battell
,
that
is
now
a
fighting
betweene
the
Beast
,
and
Christ
,
betweene
the
Dragon
&
the
Lambe
.
For
though
the
Kings
of
the
earth
have
one
minde
,
and
give
their
power
and
strength
unto
the
Beast
:
So
as
all
these
make
warre
with
the
Lambe
:
yet
the
Lambe
shall
overcome
them
:
for
hee
is
the
Lord
of
Lords
,
and
King
of
Kings
:
and
they
that
are
with
him
,
are
Called
,
and
Chosen
,
and
faithfull
.
Yea
even
those
ten
hornes
,
euen
all
those
Kings
that
take
part
with
the
Beast
,
these
shall
hate
the
whoore
,
and
shall
make
her
desolate
,
and
naked
,
and
shall
eat
her
flesh
,
and
burne
her
with
fire
.
So
as
Antichrist
with
all
his
traine
and
confederates
for
all
their
malice
,
power
,
pollicies
and
machinations
,
that
Babilonian
Tower
,
with
all
their
strong
walls
mounting
up
to
heaven
,
must
all
downe
to
the
ground
:
and
then
it
shall
not
repent
those
,
that
have
been
faithfull
unto
death
,
who
shall
receive
a
Crowne
of
life
.
Come
wee
now
to
the
last
point
in
the
exhortation
,
which
is
the
connexion
of
these
two
,
the
feare
of
the
Lord
,
and
of
the
King
.
Whence
we
learne
.
That
the
feare
of
the
Lord
,
and
of
the
King
,
(
their
Here
then
are
condemned
sundry
dividers
in
this
kind
.
As
first
,
the
Anabaptist
,
who
deny
lawfull
Magistracy
.
They
pretend
to
feare
God
,
but
they
refuse
to
honour
the
King
with
their
obedience
.
And
therefore
they
doe
not
truly
feare
God
.
Secondly
,
heere
are
condemned
the
Papists
,
who
divide
and
Iohn
à
Capistrano
,
(
or
of
the
halter
)
saith
:
It
is
for
humility
sake
,
that
the
Pope
is
moved
to
say
,
that
he
will
not
usurpe
the
regall
dignitie
,
nor
the
Imperiall
authority
.
Let
every
knee
bow
to
the
Pope
,
as
unto
Christ
.
And
,
Hee
the
Pope
may
excommunicate
&
deprive
the
Emperor
:
and
absolve
any
man
from
his
allegiance
,
which
he
oweth
to
man
,
by
the
plenitude
of
power
which
hee
hath
.
And
Angelus
[
*
](A17300-e6500-b)
*
Summus
Pontifex
Tiara
coronatur
,
quam
regnum
mundi
appellant
:
&
tres
ejus
Corona
Imperatoriam
,
Regiam
,
&
Sacerdotalem
,
plenariam
scilicet
,
&
vniversal●m
totius
orbis
autoritatem
reprasentat
.
Per
Tiara
Imperialis
&
temporalis
potestas
:
per
Mitram
Pontificia
&
spiritualis
.
Rocca
in
his
Vaticana
Bibliotheca
,
pag.
5.
The
Chiefe
Pontife
(
or
Pope
)
is
crowned
with
a
Tiara
,
or
round
bonnet
,
which
they
call
the
Kingdome
of
the
World
;
and
his
3.
Crownes
doe
represent
the
Imperiall
Regall
,
and
Sacerdotall
,
that
is
,
the
plenary
and
universall
authority
of
the
whole
world
.
By
the
round
Bonnet
the
Imperiall
power
is
signified
:
by
the
Miter
the
Pontificall
&
spirituall
.
So
hee
.
Thus
wee
see
this
great
Antichrist
exalts
himselfe
above
all
that
is
called
God
,
or
that
is
worshipped
.
Thus
hee
intercepts
from
the
King
that
feare
and
obedience
which
is
due
vnto
him
from
the
Subjects
,
and
takes
it
to
himselfe
.
And
thus
hee
not
onely
separates
the
feare
of
God
,
and
of
the
King
,
but
destroyes
them
both
,
in
assuming
and
usurping
them
both
to
himselfe
,
as
being
both
God
and
the
King
.
Secondly
,
They
separate
Gods
feare
from
the
King
in
this
,
that
they
altogether
free
all
their
Votaries
,
and
infinit
Orders
from
the
terrene
power
of
Kings
and
Princes
.
As
the
Pharisees
did
nose-wipe
Parents
of
the
obedience
of
their
Children
by
their
device
of
[
*
](A17300-e6540-b)
*
Mat.
15.
5.
Corban
.
And
as
our
Prelates
(
right
chips
of
the
old
blocke
)
doe
labour
tooth
and
nayle
to
withdraw
their
necks
from
under
the
yoake
of
the
Kings
Lawes
;
which
their
practise
plainly
prooveth
,
as
we
touched
before
.
A
second
sort
come
here
to
be
reprooved
,
that
on
the
other
side
separate
the
feare
of
the
King
from
the
feare
of
the
Lord
:
and
those
are
such
as
attribute
to
Kings
such
an
unlimited
power
,
as
if
hee
were
God
Almighty
himselfe
;
so
as
hereby
they
would
seeme
to
ascribe
that
Omnipotency
to
the
King
,
which
the
Pope
assumes
,
and
his
Parasites
ascribe
to
his
Holinesse
.
And
this
these
Parasites
and
paramours
of
Kings
Courts
doe
,
not
for
any
true
love
,
or
reverence
they
beare
to
the
King
,
but
in
speciall
for
these
ends
:
1.
That
they
may
by
this
meanes
nourish
a
heart-burning
betweene
the
King
and
his
good
Subjects
,
that
so
they
may
never
meet
together
in
Parliament
,
for
the
redressing
of
those
many
enormities
and
grievances
both
in
the
Church
and
commonweale
,
whereof
these
make-baites
are
the
principall
causes
;
and
so
least
they
might
bee
brought
Coram
.
Secondly
,
that
so
they
may
by
their
intoxicating
flattery
so
indeere
the
King
unto
them
,
as
to
his
most
intire
and
intimate
friends
,
and
the
onely
Supporters
of
the
Prerogative
royall
;
for
as
[
*
](A17300-e6610-b)
*
Decret
de
Major
&
Obed.
Tit.
33
Inn●
.
3.
Illustriss●…o
Imperators
Constant.
Episcopus
non
debet
subesse
Principibus
,
sed
praeesse
.
A
Bishop
ought
not
to
be
subject
to
Princes
,
but
to
rule
over
them
.
And
this
they
have
sufficiently
proved
by
their
late
practises
,
wherein
they
exercise
a
transcendent
power
over
all
Lawes
both
of
God
and
man
;
but
whence
they
have
it
,
I
suppose
themselves
want
good
evidence
,
and
I
hope
will
be
afraid
to
say
,
the
King
hath
given
them
that
Power
,
which
himselfe
would
never
either
practise
or
yet
challenge
,
as
which
God
never
dispensed
to
any
humain
Creature
,
and
which
his
Majesty
hath
so
often
solemnly
protested
against
,
as
we
showed
before
.
And
thus
(
I
say
)
these
men
crying
up
,
and
exacting
universall
absolute
obedience
to
man
:
they
doe
hereby
cast
the
feare
of
God
,
and
so
his
throne
,
downe
to
the
ground
.
Let
this
then
in
the
least
place
teach
men
how
to
keep
this
knot
of
the
feare
of
the
Lord
,
and
of
the
King
,
inviolable
.
For
to
separate
them
destroyeth
both
.
And
this
is
both
the
doctrine
&
practise
of
true
Christians
,
and
that
of
old
.
For
Tertullian
saith
,
that
though
the
Christians
were
traduced
to
the
Emperour
;
as
if
they
were
enemies
to
the
State
:
yet
those
traducers
,
as
the
Albiniani
Nigrani
,
&c.
Were
found
to
be
those
enemies
.
But
[
*
](A17300-e6670-b)
*
Tertull.
ad
Scapulam
lib.
initio
.
Christianus
nullis
est
hostle
ne
dum
Imperatoris
:
quem
sciens
à
Deo
suo
constitui
,
necesse
est
,
ut
ipsum
diligat
,
&
revertatur
,
&
honoret
,
&
salvum
velit
,
&c.
Colimus
ergo
&
Imperatorem
sic
,
quomodo
&
nobis
licet
,
&
ipsi
expedit
,
ut
hominem
à
Deo
secundum
:
&
quicquid
est
,
à
Deo
consecutum
,
solo
Deo
minorem
.
Hoc
&
ipse
volet
.
Sic
enim
omnibus
●major
est
,
dum
solo
vero
Deo
minor
est
.
Itaque
sacrificamus
pro
salute
Imperatoris
,
sed
Deo
nostro
&
ipsius
:
Sed
quomodo
praecipit
Deus
,
puraprece
.
a
Christian
(
saith
hee
)
is
enemy
to
none
,
much
lesse
to
the
Emperour
:
whom
knowing
to
be
ordayned
of
his
God
,
hee
must
of
necessity
both
love
and
feare
,
and
honour
,
and
wish
him
safe
.
Wee
therefore
love
the
Emperour
,
so
farre
as
it
is
both
lawfull
for
us
,
and
expedient
for
Him
,
as
a
man
next
under
God
:
And
whatsoever
he
is
,
he
hath
it
of
God
,
being
lesse
then
God
alone
.
And
this
hee
himselfe
willeth
.
For
hee
is
so
greater
then
all
,
while
hee
is
lesse
then
the
onely
true
God
.
Therefore
we
Sacrifice
for
the
safety
of
the
Emperor
,
but
to
our
God
,
and
his
:
but
as
God
hath
commanded
by
pure
prayer
.
For
the
Propitiatory
Sacrifice
of
the
Masse
was
not
knowne
in
those
primitive
times
.
And
againe
the
[
*
](A17300-e6690-b)
*
Et
Tertull.
Apologet
.
Temperans
:
Majestatem
Caesaris
infra
Deum
,
magis
illum
commendo
Deo
,
cui
soli
subjicio
:
subjicio
autem
,
cui
non
adaequo
.
Non.
n.
Deum
Imperatorem
dicam
,
vel
quia
mentiri
nescio
,
vel
quia
illum
deridero
non
audeo
,
vel
quia
nec
ipse
se
Deum
volet
dici
,
si
homo
sit
.
Interest
hominis
Deo
cedere
.
Satis
habeat
appelari
Imperator
.
Grande
&
hoc
nomen
est
quod
à
Deo
traditur
.
Negat
illum
Imperatorem
,
qui
Deum
dicit
.
Nisi
homo
sit
,
non
est
Imperator
,
&c.
Sed
quid
ego
amplius
,
&c.
same
Author
in
another
place
speaketh
to
this
purpose
thus
:
Placing
the
Majesty
of
Casar
beneath
God
,
I
doe
the
more
commend
him
to
God
,
to
whom
alone
I
subject
him
:
and
I
doe
subject
him
,
to
whom
I
doe
not
equall
him
.
For
I
will
not
call
the
Emperor
God
,
either
because
I
know
not
how
to
lie
,
or
because
I
dare
not
deride
him
,
or
because
neither
himselfe
will
bee
called
God
,
if
hee
bee
a
man
.
It
behooves
man
to
give
place
to
God
.
Let
it
suffice
him
to
bee
called
Emperour
.
This
also
is
a
great
name
,
which
is
given
of
God
.
Hee
denyes
him
to
bee
Emperor
,
that
calls
him
God
.
Vnlesse
he
be
man
,
he
is
no
Emperor
.
But
(
saith
he
)
what
need
I
speake
more
of
Christian
Quem
necesse
est
suspiciamus
&c.
Whom
wee
must
of
necessity
honour
,
as
Him
,
whom
our
Lord
hath
chosen
,
that
I
may
truely
say
,
he
is
the
more
our
Caesar
,
as
hee
is
appointed
of
our
God
,
therefore
as
being
mine
,
I
doe
the
more
labour
for
his
safety
,
So
Tertullian
.
So
wee
also
.
And
herein
may
all
true
Christians
triumph
,
and
make
a
holy
boast
against
all
Iesuiticall
Sycophants
,
that
doe
traduce
them
to
Kings
and
Princes
,
as
enemies
to
their
goverment
:
What
one
Protestant
can
they
bring
,
that
ever
committed
treason
against
his
King
,
or
lifted
up
a
hand
against
his
Sacred
Person
?
But
wee
can
fill
large
volumes
of
Examples
(
if
need
were
)
of
Iesuites
,
Priests
and
Prelates
,
that
have
beene
notorious
traitors
to
their
Emperours
,
and
Kings
,
and
some
of
them
,
that
have
laid
violent
hand
upon
the
Lords
anointed
.
And
howsoever
they
cry
thiefe
first
,
and
their
cry
being
lowder
,
prevailes
most
,
especially
being
ushered
in
with
the
very
name
of
Puritan
(
as
of
old
[
*
](A17300-e6760-b)
*
Tertul.
Non
scelus
aliquod
in
cause
esse
,
sed
nomen
.
Apologet
.
adversus
gentes
.
the
very
name
of
Christians
,
was
crime
enough
)
yet
they
which
thus
abuse
the
eares
of
pious
Princes
,
both
by
base
flattery
,
and
mallicious
traducing
of
good
men
,
the
Kings
good
Subjects
,
unto
His
Majestie
,
incensing
him
against
them
,
that
so
they
may
more
easily
worke
their
owne
mischievous
ends
:
these
will
be
found
to
bee
the
great
theeves
,
as
will
appeare
by
that
,
which
now
followeth
in
these
words
:
And
meddle
not
with
them
,
that
are
giuen
to
change
.
These
words
are
an
admonition
to
all
that
feare
the
Lord
and
the
King
,
not
to
meddle
with
them
that
are
given
to
change
,
that
is
,
not
to
have
fellowship
,
or
partnership
with
them
,
as
before
was
opened
.
The
point
we
learne
hence
,
is
,
That
the
true
servants
of
the
Lord
,
&
subjects
of
the
King
,
ought
not
to
joyne
with
those
,
that
are
given
to
change
,
whither
it
bee
in
the
State
of
Religion
,
or
of
the
Common-weale
.
This
is
confirmed
,
first
,
with
sundry
places
of
Scripture
.
As
Prov.
22.
28.
Remove
not
the
ancient
Land-marke
,
which
thy
Fathers
have
Set.
This
alludes
,
as
[
*
](A17300-e6830-b)
*
Lavater
in
bunc
locum
.
Et
Mercerus
.
Divines
interprit
,
to
the
alteration
of
the
State
of
the
true
Religion
,
&
of
good
Laws
.
So
Eccl.
10.
8.
Who
so
breaketh
an
hedge
,
a
Serpent
shall
bite
him
.
An
hedge
is
a
bounder
,
or
fence
,
betweene
man
and
man
.
This
is
forbidden
with
a
curse
,
Deutr.
27.
17.
And
the
Princes
of
Iuda
were
reprooved
,
as
those
,
That
remooved
the
Bound
,
to
wit
,
of
the
Lawes
,
Hose.
5.
10.
Which
[
*
](A17300-e6880-b)
*
Zanch.
Comment.
in
Hos.
5.
10.
Zanchie
expounds
as
the
other
.
And
the
Ordinary
[
‡
](A17300-e6900-b)
‡
Gloss
Ordin
.
Qui
transferunt
terminos
,
aliud
praedicant
,
quam
ab
Apostol●
accep●●unt
.
Glosse
expounds
it
of
Trelates
,
(
which
would
be
accounted
Princes
)
that
remoove
the
bounds
,
that
is
,
Preach
other
doctrine
,
then
they
have
received
from
the
Apostles
.
So
as
the
Doctrines
of
the
Apostles
are
the
ancient
Bounds
,
which
must
not
bee
remooved
.
Now
with
Innovators
,
such
as
feare
the
Lord
,
and
the
King
,
must
not
meddle
nor
pertake
,
and
that
for
sundry
waighty
reasons
.
1.
Because
the
accessory
is
equall
with
the
principall
,
misprison
of
Treason
,
that
is
,
concealement
of
it
,
is
punishable
,
as
treason
.
So
when
wee
see
wicked
men
goe
about
by
their
Innovation
,
to
undermine
and
overthrow
the
State
of
Religion
,
and
of
the
Common-weale
,
if
wee
be
silent
,
and
doe
not
detect
them
,
nor
labour
to
defeate
them
,
but
out
of
a
base
feare
,
hold
our
peace
,
when
the
State
of
things
cal
upon
us
to
speak
:
we
shal
be
found
guilty
before
God
,
(
though
the
State
take
no
notice
of
it
)
of
the
same
Sinne
with
them
,
and
so
pertake
of
the
like
punishment
.
2.
Because
[
*
](A17300-e7010-b)
*
Pasai
m●tobolai
thana●aphoroi
.
A
Maxime
in
the
Politicks
,
malista
●●micron
pholatein
.
Arist.
de
Repub.
lib.
5.
Innovation
of
Religion
,
and
the
Republike
,
is
,
and
ever
hath
beene
held
dangerous
to
a
State
;
especially
when
the
change
is
for
the
worse
.
As
1.
in
point
of
civill
government
,
to
change
a
Kingdome
,
setled
on
good
Lawes
,
into
Tirany
,
is
very
dangerous
.
And
ever
States
have
beene
wary
hereof
.
Insomuch
as
the
Locrians
ordained
,
that
who
so
would
mo●ion
a
n●w
Law
,
should
come
with
an
halter
about
his
necke
,
that
is
it
were
not
liked
,
hee
should
be
hanged
in
his
halter
.
And
it
was
the
speech
of
Heraclitus
Ephesius
:
That
Citizens
ought
to
fight
no
lesse
for
their
Lawes
,
then
for
their
walls
.
Because
a
City
may
stand
without
walls
,
but
without
Lawes
it
cannot
.
For
a
State
can
no
more
stand
without
good
Lawes
,
as
it
were
the
Soule
of
it
,
then
the
body
can
live
without
the
soule
.
Lycurgus
therefore
,
to
preserue
his
Lawes
unto
perpetuity
,
covenanted
with
his
Citizens
,
that
they
should
alter
nothing
,
till
his
returne
:
whereupon
he
voluntarily
became
a
perpetuall
exile
from
his
Countrey
.
[
*
](A17300-e7070-b)
*
Eu
men
tais
,
oukekramenais
politciais
,
&c
,
Arist.
de
Repub.
lib.
5.
Aristotle
compares
changes
in
a
State
,
which
at
first
seeme
but
small
and
insensible
,
to
the
expenses
of
a
howse
,
and
the
wasting
of
a
mans
substance
by
little
and
little
,
which
in
a
short
time
consumes
all
.
And
in
his
Third
Booke
ibid.
Shewing
the
difference
betweene
a
King
,
and
a
Tyrant
,
hee
saith
,
The
Citizens
defend
with
Armes
their
King
,
but
Strangers
a
Tyrant
.
For
Kings
doe
rule
according
to
Law
,
and
over
willing
Subjects
:
But
Tyrants
against
their
wills
.
So
as
Kings
have
a
Guard
of
their
people
,
but
Tyrants
against
them
.
So
hee
.
Whereby
we
see
the
usefulnesse
of
good
Lawes
,
as
combining
King
and
peoples
,
as
the
head
and
members
.
Secondly
,
in
point
of
Religion
.
A
notable
example
hereof
we
have
in
Deut.
13.
Where
if
Sonnes
of
Belial
have
drawne
a
City
of
Israel
to
Idolatry
,
upon
the
inquiry
of
the
Truth
,
all
Israel
is
to
smite
the
Inhabitants
of
that
Citie
,
with
the
sword
,
destroying
utterly
all
therein
,
both
man
and
beast
with
the
edge
of
the
sword
,
and
the
whole
City
with
all
the
spoile
therein
shall
be
consumed
with
Fire
,
and
made
a
heape
for
ever
,
that
so
Israel
may
be
guiltlesse
,
and
blessed
of
God
.
So
for
all
Ieroboams
policy
,
which
yet
to
carnall
judgement
seemed
very
subtily
,
and
safe
for
his
Kingdome
,
the
erecting
of
his
Calues
proved
the
bane
of
his
House
,
and
Kingdome
for
ever
.
And
the
like
ruine
fell
upon
Ierusalem
afterward
,
with
the
Babilonian
Captivity
for
70.
yeeres
.
And
the
cause
was
partly
changing
of
the
Lawes
(
whereof
before
)
and
partly
and
especially
changing
of
Religion
,
as
these
two
changes
goe
commonly
hand
in
hand
together
.
So
Iere.
2.
36.
Why
gaddest
thou
about
so
much
,
to
change
thy
way
?
So
vers.
11.
Hath
a
Nation
changed
their
Gods
?
which
yet
are
no
Gods
.
But
my
people
have
changed
their
glory
,
for
that
which
doeth
not
profit
.
And
Esay
,
puts
all
together
Saying
,
The
earth
is
befiled
under
the
Inhabitants
thereof
,
because
they
have
transgressed
the
Lawes
,
changed
the
ordinance
,
broken
the
Everlasting
Covenant
:
Therefore
hath
the
curse
devoured
the
earth
,
and
they
that
dwell
therein
,
&c.
Innovation
in
Religion
breeds
oftentimes
troubles
and
distractions
,
especially
after
a
long
settling
.
And
for
this
cause
the
first
Reformers
of
our
Religion
were
very
tender
of
settling
such
an
exact
reformation
in
all
things
,
as
perhaps
they
desired
.
As
the
Lord
Cromwell
having
set
forth
the
Psalter
in
English
,
with
omission
of
the
Letany
:
there
was
such
discontent
about
it
,
as
hee
was
forced
to
put
it
in
againe
.
Some
indulgence
must
be
given
.
According
to
that
observation
of
[
*
](A17300-e7200-b)
*
Beati
Rhenani
Annot.
in
Tertull.
librum
de
corona
militis
,
opus
erat
olim
multa
Christianis
indulgere
,
qui
plerumque
jam
Senes
de
Paganismo
ad
nostram
Religionem
convertebantur
,
difficulter
ea
relinquentes
,
quibus
per
omnem
vitam
assueverant
.
Beatus
Rhenanus
upon
Tertullian
:
it
was
needfull
,
(
saith
hee
)
in
ancient
times
to
give
indulgence
to
Christians
in
many
things
,
who
commonly
when
they
were
old
,
were
converted
from
Paganisme
to
our
Religion
,
with
great
difficulty
relinquishing
thosethings
,
unto
which
throughout
their
whole
life
they
had
bene
accustomed
.
So
he
.
And
although
but
a
few
Ceremonies
were
retained
,
and
so
limited
by
Act
of
Parliament
:
yet
old
Doctors
popishly
affected
doe
so
doate
upon
their
humane
inventions
,
and
their
old
mother
of
Rome
her
superstitions
,
that
they
cannot
bee
in
quiet
till
res
novas
moliendo
,
they
may
set
up
Popery
againe
in
her
full
equipage
,
though
thereby
they
hazard
not
only
the
peace
and
welfare
of
the
State
(
which
every
good
Patriot
ought
to
bee
more
tender
of
,
then
of
his
owne
life
)
but
themselves
too
,
as
followeth
in
the
next
reason
.
For
,
thirdly
,
its
dangerous
to
meddle
with
these
Novellers
,
because
such
doe
bring
commonly
an
old
house
upon
[
*
](A17300-e7250-b)
*
Vt
sementem
feceris
ita
&
metas
.
Authorem
repetit
scelus
.
In
authorem
sceler
tredierunt
sua
.
Sen.
their
owne
heads
,
and
so
consequently
upon
them
,
that
joyne
with
them
.
First
upon
themselves
.
Ecel.
10.
8.
Hee
that
diggeth
a
pit
,
shall
fall
into
it
:
and
who
so
breaketh
an
hedge
,
a
Serpent
shall
bite
him
.
So
Hos.
5.
10.
Princes
of
Judah
were
like
them
that
remoove
the
bound
:
therefore
will
I
powre
out
my
wrath
upon
them
as
water
.
And
Esay
.
29.
16.
Surely
your
turning
of
things
upside
downe
shall
be
esteemed
as
the
Potters
clay
.
What
befell
Corah
,
Dathan
,
and
Abiram
,
Numb.
16
?
What
Come
out
of
her
my
people
,
that
yee
be
not
partakers
of
her
sinnes
,
and
that
yee
receive
not
of
her
Plagues
.
It
is
historied
of
Tarquinius
Superbus
,
that
because
hee
went
about
to
turne
the
Regall
governement
into
a
Tyranny
,
and
so
committed
many
outrages
,
the
Romans
for
that
cause
banished
the
very
name
of
Tarquinius
out
of
their
dominions
.
And
King
Iames
doth
in
two
words
excellently
expresse
both
the
nature
and
event
of
such
,
as
would
turne
the
Regall
goverment
,
established
upon
good
lawes
,
into
a
lawlesse
Tyranny
,
by
terming
them
(
as
was
touched
before
)
Vipers
and
Pests
:
Vipers
eate
through
their
dams
belly
;
and
Pests
;
the
Pestilence
destroyeth
not
onely
the
house
where
it
is
,
but
all
that
adjoyne
unto
it
.
And
Esay
saith
,
They
hatch
Cocatrice
egges
,
and
weave
the
Spiders
webbe
:
hee
that
ea●th
of
their
egges
dieth
and
that
which
is
crushed
,
breaketh
out
into
a
Viper
.
Nothing
but
destruction
and
calamity
is
in
their
paths
.
The
Spiders
webbe
is
to
catch
the
flyes
.
And
notwithstanding
the
Spider
loves
to
be
in
Princes
Palaces
(
as
Salomon
sayth
)
where
shee
may
fasten
her
And
the
calamity
and
ruine
of
these
innovators
is
described
in
the
22.
verse
:
first
,
by
the
suddainenesse
&
unexpectednesse
of
it
:
for
their
calamity
shall
rise
suddainly
:
2.
By
the
manner
of
it
,
shall
rise
,
as
it
were
from
beneath
them
;
whereas
their
heighth
seemes
to
secure
them
from
all
danger
as
trampling
all
under
their
feet
,
and
who
shall
be
able
to
bring
them
downe
?
yet
by
that
,
which
seemes
to
them
most
contemptible
,
shal
they
fall
;
from
that
which
is
below
them
shall
their
calamity
arise
,
as
we
see
Hamans
did
from
Mordechai
,
whom
he
so
scorned
.
3.
By
the
certainty
of
it
,
It
shal
arise
;
there
is
no
preventing
of
it
:
and
4.
By
the
efficient
causes
of
it
,
And
who
knoweth
the
ruine
of
them
both
:
where
(
as
was
opned
before
)
ruine
actively
understood
,
as
noting
whence
it
cometh
,
namely
from
them
both
,
to
wit
,
both
from
God
,
and
from
the
King
,
as
in
the
former
verse
;
who
shall
both
jointly
bring
ruine
upon
those
that
bee
given
to
change
.
As
we
see
in
the
example
of
Haman
,
whom
God
did
ruine
,
by
so
ordering
the
Kings
heart
,
and
so
disposing
of
things
,
as
all
conspired
thereunto
.
For
the
Kings
heart
is
in
the
hand
of
the
Lord
,
as
the
rivers
of
water
,
he
turneth
it
whither
soever
he
will
.
Histories
furnish
us
with
infinit
examples
in
this
kind
;
but
this
suffice
.
A
fourth
reason
,
why
good
Christians
and
subjects
should
not
meddle
with
them
that
be
given
to
change
,
is
,
because
they
feare
not
God
,
but
are
enemies
unto
him
.
For
here
wee
see
how
these
are
set
in
opposition
to
those
that
feare
God
.
My
sonne
,
feare
thou
the
Lord
,
and
meddle
not
with
them
that
are
given
to
change
:
implying
,
that
they
which
are
given
to
change
,
doe
not
feare
the
Lord
.
And
yet
who
make
fairer
pretence
(
in
their
kind
of
way
)
of
Religion
,
devotion
,
and
the
feare
of
God
?
How
holy
would
they
seeme
to
bee
in
their
new
guise
of
devotion
,
and
in
a
curious
formality
,
and
punctuall
observance
of
their
holy
rites
:
as
in
a
lowly
bowing
at
the
name
Iesus
,
in
an
humble
adoration
to
the
Altar
,
in
standing
bolt
upright
at
the
Gloria
Patri
,
and
at
the
Gospel
,
and
the
like
?
Would
not
the
world
believe
these
men
to
be
very
regular
,
very
religious
,
deuout
,
holy
?
Surely
,
if
true
religion
and
holinesse
stood
in
outward
rites
of
mans
devising
,
and
in
false
showes
,
and
will-worship
,
in
a
kind
of
Courtship
,
in
a
complement
,
in
a
Congee
,
in
making
of
a
legge
,
in
bowing
of
the
body
,
or
the
like
:
these
were
very
religious
men
.
And
ignorant
persons
,
who
are
not
able
to
judge
of
colours
,
take
them
to
bee
so
,
and
have
them
in
great
admiration
.
But
bring
these
counterfeit
coynes
to
the
touch
,
and
by
and
by
they
are
discovered
.
And
the
touch
is
Gods
Word
which
saith
:
In
vaine
they
worship
me
,
teaching
for
doctrines
the
Commaundements
of
men
.
Yea
if
we
compare
their
showes
of
devotion
,
to
their
other
practised
,
there
need
no
other
triall
to
discover
them
.
They
pretend
great
love
and
reuerence
to
Iesus
,
while
they
are
so
zealous
and
devout
for
bowing
to
his
Name
,
and
so
to
their
Altar
,
as
who
so
refuseth
to
doe
it
,
Minister
or
people
,
must
bee
excommunicated
.
Pious
men
sure
.
But
while
they
pretend
such
extraordinary
respect
to
Iesus
,
and
persecute
and
crucify
Christ
in
his
Ministers
,
and
members
;
also
in
his
Word
,
and
the
Ministry
of
it
,
by
labouring
tooth
and
nayle
to
oppresse
and
overthrow
it
;
and
in
the
power
of
religion
,
by
crying
downe
all
true
piety
;
and
in
the
worship
of
God
,
by
corrupting
it
with
their
Superstitious
and
Idolatrous
rites
,
and
so
trampling
under
their
feet
Christs
Kingdome
,
that
they
may
set
up
Antichrists
throne
againe
:
If
this
bee
piety
,
if
this
holinesse
,
then
is
Popery
piety
,
and
Superstition
holinesse
;
as
they
would
faine
make
it
,
as
wee
shall
see
anone
.
But
all
their
holinesse
is
but
Pope-holinesse
.
The
last
reason
,
why
we
may
not
meddle
,
or
partake
with
these
men
,
is
,
because
they
are
also
enemies
to
the
King
;
for
they
feare
not
the
King
,
they
honour
him
not
,
they
love
him
not
,
they
obey
him
not
.
How
?
Doe
not
these
novellers
honour
,
love
,
feare
the
King
?
Who
seeme
more
?
True
.
Yet
(
as
was
shewed
before
)
these
are
the
most
dangerous
enemies
of
the
King
,
who
under
a
pretence
of
honor
and
love
,
doe
machinate
the
overthrow
of
his
Kingdome
and
State
,
as
by
altering
the
State
of
religion
,
and
by
that
meanes
alienating
and
unsettling
the
hearts
of
his
Subjects
,
by
filling
them
with
feares
and
suspicions
,
as
if
the
King
gave
these
novellers
authority
so
to
doe
;
which
farre
bee
it
from
every
good
Subjects
heart
once
to
imagine
.
For
the
King
and
Novellers
here
doe
stand
in
opposition
one
against
the
other
.
Can
those
be
the
Kings
friends
,
that
goe
about
to
divide
betweene
him
and
his
good
Subjects
?
Or
to
expose
his
Kingdome
to
Gods
displeasure
,
by
corrupting
his
worship
,
and
oppressing
his
truth
?
It
s
impossible
.
Therefore
to
joyne
with
such
,
is
to
partake
with
the
Kings
false
friends
,
and
fawning
enemies
.
Now
for
the
close
of
all
,
with
application
to
this
present
occasion
,
in
the
thankefull
memory
of
this
dayes
deliverance
from
the
Gunpowder
plot
(
a
deliverance
never
to
bee
cancelled
out
of
the
Calender
,
but
to
bee
written
in
every
mans
heart
for
ever
)
this
serveth
first
for
caution
to
all
,
to
take
heed
,
how
they
any
way
partake
with
those
that
bee
given
to
change
.
And
to
the
end
wee
may
the
better
take
heed
,
I
will
propose
onely
two
examples
,
which
it
concernes
us
most
at
this
present
to
take
notice
of
.
The
first
,
of
the
Gun-powder
Plotters
,
who
,
if
their
plot
had
taken
effect
,
had
prooved
notorious
Changers
.
For
as
Popery
it selfe
is
a
religion
of
Changes
,
as
from
antiquity
of
truth
to
novelty
of
error
(
though
they
falsely
pretend
the
contrary
,
like
the
Gibeonites
with
their
old
shooes
,
and
mouldy
bread
,
as
if
they
had
come
from
farre
,
when
they
dwelt
hard
by
,
so
it
can
rest
no
where
,
but
is
a
Mother
pregnant
in
plotting
,
and
producing
of
changes
in
States
,
Kingdomes
,
Common-weales
,
only
unchangeable
in
this
,
that
she
makes
her selfe
Supreme
and
Sole
Mistresse
,
where
ever
the
cometh
.
Accordingly
,
those
her
Sons
,
whom
she
had
fostered
,
as
fit
sparkes
for
such
a
combustion
,
were
set
on
worke
to
produce
the
most
monstrous
Change
,
that
ever
the
world
saw
on
such
a
suddaine
,
[
*
](A17300-e7710-b)
*
Quis
tal●●
fando
,
Myrme
donum
,
aut
Dolopum●…
aut
duri
miles
,
Vlisse●
,
Temperet
à
lachrymus
?
if
it
had
taken
place
.
But
our
God
though
he
winked
at
them
,
and
suffered
them
to
come
to
the
very
upshot
of
their
hope
,
strikes
in
on
a
suddaine
,
and
in
the
very
nick
puts
a
divine
sentence
in
the
lippes
of
the
King
,
who
by
a
strange
interpretation
of
a
word
in
one
of
their
own
Letters
to
a
Popish
Noble-man
,
not
according
to
the
Grammaticall
sense
of
the
Letter
,
smelling
,
a
sent
of
fire
,
from
the
mention
of
burning
the
Letter
,
and
the
danger
is
past
,
thereupon
sent
the
Lord
Chamberlaine
to
search
about
the
Parliament-house
,
and
under
it
.
Where
entring
into
the
Sellar
underneath
the
upper-house
,
hee
found
a
great
many
Billets
and
Faggots
heaped
up
,
not
yet
suspecting
what
lurked
underneath
.
But
the
last
search
was
made
,
for
more
privacy
,
by
Sr.
Thomas
Knevet
who
first
met
with
Faux
and
his
Lanthorne
,
with
his
Matches
about
him
,
ready
against
the
next
morning
to
blow
up
King
,
Queene
,
Prince
,
Peeres
,
Nobles
,
Knights
,
Burgesses
,
assembled
then
and
there
in
Parliament
:
and
making
him
sure
,
first
entred
the
Sellar
,
and
found
no
lesse
then
36.
Barrells
of
Gun-powder
,
lying
Couchant
under
Billets
,
and
Barres
of
Yron
.
Thus
through
Gods
mercy
,
the
change
was
prevented
:
the
change
of
a
Noble
Kingdome
into
an
Anarchy
,
and
Babilonian
tyranny
:
a
change
of
Christs
Religion
into
Antichrists
:
of
Tables
into
Altars
:
of
Preaching
Ministers
of
the
Gospel
,
into
sacrifising
Masse-Priests
:
of
light
into
darkenesse
:
of
Christ
into
Belial
:
of
the
Temple
of
God
,
into
a
temple
of
Idolls
:
of
fundamentall
just
lawes
of
a
Kingdome
,
into
Papall
Canons
:
of
the
Liberty
of
the
Subjects
,
into
the
servitude
of
slaves
:
But
blessed
be
God
,
who
hath
not
given
us
over
as
a
prey
unto
their
teeth
:
but
hath
turned
the
Change
another
way
:
for
in
stead
of
taking
us
in
their
snare
,
themselues
were
taken
therein
:
in
stead
of
blowing
up
the
heads
and
bodies
of
this
Kingdome
together
,
with
the
house
and
all
,
their
owne
bodies
were
quartered
,
and
their
heads
set
upon
the
top
of
the
Parliament-house
,
to
their
perpetuall
infamie
:
and
in
stead
of
a
day
of
lamentation
and
woe
,
and
crying
in
the
streets
,
wee
keep
it
a
day
of
rejoycing
,
of
solemne
thankesgiving
,
and
of
singing
of
Psalmes
,
ever
since
till
this
every
day
.
And
ever
may
wee
so
in
all
thankfullnesse
celebrate
the
memory
of
this
day
,
that
wee
may
never
provoke
God
to
deliver
us
up
into
the
hands
of
those
mercilesse
Philistimes
.
Finally
,
as
the
Lord
hath
made
our
Fifth
of
November
a
glorious
day
by
such
a
deliverance
:
So
on
the
other
side
,
Hee
hath
branded
their
fifth
of
November
with
the
note
of
a
perpetuall
curse
and
ignomy
;
as
in
that
fall
of
the
House
in
the
Black-Friers
,
on
their
fifth
of
November
,
when
one
of
their
Popish
Priests
or
But
notwithstanding
,
all
these
things
so
remarkable
,
both
Gods
great
mercy
in
delivering
vs
on
our
fifth
of
November
,
and
also
his
severe
and
just
judgement
,
in
noting
the
fifth
of
November
in
their
Calender
,
with
purple
Letters
,
died
in
the
blood
of
so
many
persons
:
Yet
doe
they
relent
?
Are
their
Consciences
convicted
?
Is
their
malice
abated
?
alas
,
no
such
thing
.
But
as
the
Prophet
told
the
King
of
Israel
,
when
God
had
given
him
the
Victory
over
the
King
of
Syria
,
Goe
strengthen
thy selfe
,
and
marke
and
see
what
thou
dost
:
for
at
the
returne
of
the
yeere
,
the
King
of
Syria
Will
come
up
against
thee
.
And
so
it
prooved
.
For
the
servants
of
the
King
of
Syria
said
unto
him
,
Their
Gods
are
Gods
of
the
hills
:
but
let
us
fight
on
the
plaine
,
and
wee
shah
be
stronger
than
they
.
So
the
Pontificians
:
not
succeeding
that
way
,
they
try
another
way
.
What
is
that
way
?
Wee
cannot
better
compare
it
,
then
to
that
of
Baalam
,
who
when
hee
could
not
by
all
his
Inchantments
,
conjure
up
from
hell
one
curse
upon
Gods
people
,
then
hee
goes
a
politicke
way
to
worke
,
hee
giues
Balack
the
King
of
Moab
crafty
counsell
,
to
to
eate
things
sacrificed
to
Idolls
,
and
to
commit
fornication
;
as
yee
may
see
,
Numb.
25.
1.
2.
&c.
This
indeed
was
the
ready
way
,
that
would
not
faile
to
bring
a
curse
upon
Israel
,
by
inticing
them
to
Idolatry
with
Moabs
wiles
.
And
this
is
the
course
that
the
Balaamites
of
Rome
,
and
their
confederates
,
have
holden
lesse
or
more
,
ever
since
the
Gunpowder
Treason
,
untill
this
very
day
.
And
in
tracing
their
foot-steps
,
and
graduall
proceedings
,
weshall
obserue
how
they
have
kept
the
same
order
,
for
the
reerecting
of
the
throne
of
the
Beast
in
this
Land
,
which
hath
beene
observed
by
the
founders
and
builders
of
the
Spirituall
Babilon
in
former
ages
.
And
that
wee
may
not
expatiate
beyond
those
narrow
bounds
,
within
which
wee
have
proposed
to
our selues
to
limit
this
our
short
discourse
,
wee
will
instance
in
the
Antichristian
Hierarchy
,
to
the
top
whereof
,
by
what
degrees
it
hath
ascended
,
I
referre
the
Reader
,
as
to
the
Centuries
,
and
other
Histories
of
the
Church
,
so
in
speciall
to
the
Lord
of
Plessie
,
his
Mistery
of
iniquitie
:
Also
of
the
Masse
,
the
whole
body
whereof
was
imped
with
the
feathers
,
and
patched
with
the
pieces
of
sundry
Popes
inventions
in
their
severall
ages
;
for
which
also
,
See
the
same
Author
,
his
learned
discourse
of
the
Masse
,
Polidor
Virgil
,
de
inventoribus
rerum
,
with
others
.
[
*
](A17300-e8180-b)
*
Anno
1215.
See
Plessis
of
the
Mass
Booke
1.
cap.
10.
11.
Innocent
3.
decreed
it
in
the
Councel
of
Lateran
,
as
a
matter
of
faith
,
necessary
for
all
to
beleeve
.
So
for
the
Sacrament
in
one
kind
:
anciently
it
was
in
both
kindes
,
untill
the
Councell
of
Constance
,
but
by
degrees
the
people
came
to
be
nose-wiped
of
the
Cup
,
by
a
custome
of
omitting
it
in
some
places
,
before
it
came
to
bee
made
a
Law
.
Besides
both
these
authors
and
instances
,
the
like
is
observed
by
[
*
](A17300-e8220-b)
*
De
Eccles●●
.
lib.
3.
n.
●1
.
Tant●mo●●
erat
Romanum
condere
cul●um
.
Dr.
Whitakers
,
of
the
graduall
growth
of
Antichrist
,
as
also
,
of
the
abuse
of
Images
in
Churches
,
how
they
crept
in
,
first
to
be
mute
teachers
of
the
blind
,
and
then
to
be
dumbe
gods
to
be
worshipped
.
Thus
(
I
say
)
as
of
old
,
the
Mistery
of
iniquity
could
not
be
produced
in
one
day
,
but
(
as
the
Elephants
broode
)
was
many
yeeres
a
hatching
,
before
it
came
to
any
perfection
:
So
our
new
refounders
of
Popery
could
not
accomplish
their
worke
in
one
day
,
but
it
requireth
some
longer
time
,
although
a
man
would
wonder
to
see
in
so
short
a
space
such
a
monstrous
and
suddaine
alteration
,
notwithstanding
the
long
establishment
,
and
cleare
light
of
the
Gospell
,
and
the
strong
sence
of
good
Lawes
,
whereby
it
is
hedged
about
.
So
if
ours
would
set
up
the
Masse-God
in
our
Churches
,
they
cannot
effect
it
all
at
once
.
They
must
first
downe
with
Tables
,
and
up
with
Altars
.
For
that
cause
all
Seats
must
downe
at
the
end
of
the
Chancell
,
that
the
Altar
may
stand
closse
to
the
wall
,
because
(
as
their
[
*
](A17300-e8240-b)
*
Arch-Prelate
of
Canterbury
.
Oracle
saith
)
none
must
sit
above
God-Almighty
.
And
if
Ministers
bee
so
stiffe
as
not
to
yeeld
to
this
innovation
,
at
least
the
Table
must
be
rayled
about
,
that
none
touch
it
,
as
being
more
Sacred
,
then
Pulpit
,
Pew
,
or
Font.
Then
some
adoration
as
lowly
bowing
,
must
bee
given
to
it
.
Then
the
second
Service
,
as
dainties
,
must
bee
said
there
,
as
being
more
holy
;
than
the
Readers
Pew
.
And
what
then
?
Surely
a
Priest
is
not
farre
off
.
But
where
is
the
Sacrifice
?
Stay
a
while
:
that
service
comes
last
,
and
all
these
are
preparations
unto
it
:
as
the
trimming
of
a
Rome
,
and
spreading
of
the
table
,
bodes
the
banquet
to
come
anone
.
So
as
all
these
preambles
doe
at
length
usher
in
the
great
God
of
the
Host
,
so
soone
as
it
is
well
baked
,
and
the
peoples
stomacks
sitted
to
digest
so
hard
a
bit
.
But
what
bee
those
Changes
,
and
how
came
they
?
What
they
be
,
wee
shall
shew
by
and
by
:
but
how
they
come
,
it
cannot
be
imputed
to
any
other
cause
,
than
to
that
Spirit
,
which
rules
in
the
ayre
,
and
which
doth
usually
haunt
the
Pallaces
of
Prelates
.
And
such
a
poyson
hath
this
spirit
infused
into
the
Chaire
of
the
Hierarchy
,
as
that
man
,
who
fits
in
it
,
had
need
to
bee
strongly
fortified
with
preservatives
and
antidotes
of
true
Reall
Grace
,
(
not
nominall
and
titular
)
that
is
able
to
overcome
the
infection
of
it
.
For
demonstration
hereof
wee
begin
with
those
Reformers
of
Religion
in
Is
it
not
to
bee
admired
,
that
Archbishop
Cranmer
,
and
Bishop
Ridley
of
London
,
should
bee
so
stiffe
against
holy
and
learned
Hooper
,
who
being
by
the
King
chosen
Bishop
of
Glocester
,
and
having
obtained
the
Kings
favour
not
to
weare
the
Rochet
,
&
square
Cap
,
as
being
offensive
to
his
Conscience
,
yet
they
would
not
yeeld
unto
it
,
although
both
the
King
himselfe
,
and
a
great
Harle
in
the
Kings
name
,
did
earnestly
write
unto
them
for
the
same
?
Mr
Foxes
words
are
:
But
I
can
not
tell
what
Sinister
and
vnlacky
contention
concerning
the
ordering
and
Consecration
of
Bishops
,
and
of
their
apparrell
,
with
such
otherlike
trisles
began
to
disturbe
the
good
and
lucky
beginning
of
this
goldly
bishop
.
For
notwithstanding
that
godly
Reformation
of
Religion
,
that
began
in
the
Church
of
England
,
besides
other
Ceremonies
,
more
ambitious
then
profitable
,
or
tending
to
edification
,
they
used
to
weare
such
garments
and
opparell
,
as
the
Popish
Bishops
were
wont
to
doe
.
First
a
Chymere
,
and
under
that
a
white
Rochet
,
then
a
Mathematicall
Cap
with
Foure
angles
,
dividing
the
whole
World
into
Foure
parts
;
These
trifles
,
tending
more
to
Superstition
,
then
otherwise
,
as
hee
could
〈◊〉
abide
,
so
in
no
wise
could
hee
bee
perswaded
to
weare
them
.
For
this
cause
hee
made
Supplication
to
the
Kings
Majestie
,
most
h●●bly
desiring
His
Highnesse
,
either
to
discharge
him
of
his
Bishopricke
,
or
else
to
dispence
with
him
for
such
Ceremoniall
orders
.
Whose
Petition
the
King
granted
immediately
,
&c.
But
(
I
say
)
the
Bishops
would
not
.
Yet
at
the
length
the
fire
reconciled
them
all
,
when
they
laid
aside
their
Pontificall
robes
,
and
offered
up
their
lives
in
sacrifice
for
the
Truth
.
Now
if
such
a
spirit
did
cleave
to
the
very
Chaire
,
then
,
when
those
pious
men
sate
in
it
,
who
were
Reformers
of
Religion
for
the
Substance
of
it
,
and
who
afterward
were
persecuted
,
and
suffered
Martyrdome
for
the
faith
of
Christ
:
What
may
wee
expect
in
those
Prelates
,
that
shew
themselves
such
enemies
of
that
Religion
,
for
which
those
suffered
,
and
persecute
the
faithfull
Ministers
thereof
,
and
are
not
content
with
those
ceremonies
limmited
by
the
Lawes
of
the
Land
,
but
bring
in
a
number
of
other
Superstitious
and
Idolatrous
Ceremonies
of
Rome
,
to
the
intollerable
burthening
of
mens
consciences
,
and
insnaring
of
their
Soules
,
Bodies
and
estates
,
both
against
the
Law
of
God
,
and
the
Liberty
which
Christ
hath
purchased
for
us
,
and
also
the
Lawes
of
the
Land
?
Nor
let
our
present
Prelates
glory
,
that
they
can
shew
us
such
Predecessors
,
Prelates
,
who
were
Martyrs
,
unlesse
they
themselues
will
therein
be
their
Successors
.
Bellarmine
makes
it
one
note
of
their
holy
Mother
Church
,
namely
the
Sanctity
of
the
life
of
the
authors
,
and
prime
Fathers
of
their
Religion
.
But
as
the
heathen
Seneca
saith
,
Qui
genus
jactat
suum
,
aliena
jactat
.
The
Iewes
were
never
a
whit
the
more
holy
,
for
[
*
](A17300-e8490-b)
*
Successores
omnes
cupiunt
esse
,
imitatores
pauci
:
Saith
Bern.
calling
Abraham
Father
.
But
alasse
our
new
Masters
account
those
Martyrs
fooles
,
in
suffering
for
such
toyes
,
as
the
denyall
of
the
Reall
Presence
,
and
the
like
wherein
they
of
Rome
and
our
new
Romanists
can
well
agree
:
and
for
which
they
never
meane
to
bee
,
but
to
make
Martyrs
.
Come
wee
therefore
to
those
usurpations
of
the
Prelates
in
succeeding
ages
.
For
wee
meddle
not
with
that
rigidnesse
and
stiffenesse
which
hath
beene
used
all
along
with
all
extremity
against
such
godly
and
peaceable
ministers
,
whose
conscience
could
not
yeeld
to
that
Conformity
which
the
Law
of
the
Land
seemes
to
require
.
And
yet
this
I
confesse
,
if
such
bee
the
affinity
,
or
rather
consanguinity
between
our
Prelates
,
and
those
of
Rome
,
that
neither
Gods
Law
,
nor
mans
Law
,
nor
Religion
,
nor
Conscience
,
can
containe
them
within
those
lists
,
which
humane
Lawes
have
confined
them
unto
,
but
according
to
that
Principle
which
they
derive
from
their
originall
,
and
that
Spirit
of
Rome
which
breatheth
in
them
,
they
are
so
strongly
biassed
to
wheele
about
to
their
Roman
mistresse
,
(
as
every
element
hath
a
naturall
effection
and
inclination
to
its
proper
place
,
and
resteth
not
out
of
it
)
and
if
it
bee
not
possible
for
them
to
governe
as
Fathers
(
as
the
Law
intended
)
but
that
they
must
needs
tyrannize
as
Lawlesse
Lords
,
and
lift
themselves
up
in
a
transcendent
degree
above
the
Kings
Lawes
,
so
comming
betweene
Him
and
his
people
,
as
they
intercept
from
the
people
that
gratious
influence
of
protection
,
which
properly
and
by
right
appertaines
unto
euery
good
Subject
from
his
naturall
Prince
against
all
such
usurping
Tyrants
:
and
if
they
can
doe
no
other
,
but
show
what
kind
they
come
of
,
in
labouring
to
overthrow
the
true
Religion
,
to
corrupt
the
worship
of
God
with
Superstition
and
Idolatry
,
to
trouble
the
peace
of
the
Church
,
to
captivate
mens
consciences
with
their
humane
invention
,
and
their
bodies
with
their
vexations
,
in
persecuting
God
faithfull
Ministers
lawlessely
,
in
stopping
the
course
of
the
Gospell
by
all
the
wiles
and
wayes
,
which
eyther
the
pollicy
or
power
of
man
can
take
:
and
if
they
cannot
choose
but
hate
the
power
of
Religion
,
and
the
very
name
of
holinesse
,
and
cry
against
it
,
and
downe
with
it
with
might
and
maine
,
because
it
crosseth
the
course
of
their
lives
:
and
if
they
cannot
but
seeke
the
ruine
of
Christs
Kingdome
,
being
altogether
Spirituall
,
and
a
Kingdome
of
righteousnesse
,
and
not
of
this
world
,
because
their
owne
is
of
this
world
,
a
Kingdome
of
pride
,
and
pompe
,
a
Kingdome
of
outward
riches
and
glory
;
no
way
sutable
to
the
Kingdome
of
grace
,
and
so
they
cannot
stand
together
,
but
the
one
must
fall
:
and
in
a
word
,
if
they
cannot
content
themselves
with
that
title
of
Iurisdiction
,
which
the
King
by
his
Lawes
hath
conferred
upon
them
,
but
they
must
needs
pretend
to
hold
it
from
Christ
and
his
Apostles
,
than
which
nothing
is
more
derogatory
to
the
honor
of
Christ
,
nothing
more
contrary
to
his
Word
,
nothing
more
opposite
to
the
example
of
Christ
and
his
Apostles
,
while
under
pretence
of
their
jurisdiction
from
Christ
,
they
exercise
such
Lordly
tyranny
,
as
the
Gentiles
did
,
which
Christ
prohibited
to
his
Apostles
;
So
as
such
a
claime
from
Christ
is
blasphemous
,
as
making
Christ
the
author
of
their
Antichristian
usurpations
:
All
these
things
,
and
many
more
well
considered
;
I
confesse
,
were
it
a
Law
in
England
,
as
it
was
once
amongst
the
Locrians
,
that
whosoever
would
propound
a
new
Law
,
should
come
with
a
halter
about
his
necke
,
that
if
it
pleased
not
the
Senate
,
the
hang-man
was
ready
to
doe
his
office
:
and
the
oportunity
served
,
I
should
come
with
an
halter
about
my
necke
,
with
this
Proposition
,
that
it
would
please
the
great
Senate
of
this
Land
to
take
into
their
said
consideration
,
whither
,
upon
such
wofull
experience
,
it
were
not
both
more
honorable
to
the
King
,
and
more
safe
for
his
Kingdome
,
and
more
conducing
to
Gods
glory
,
and
more
consisting
with
Christian
Liberty
,
and
more
to
the
advancement
of
Christs
Kingly
office
,
which
by
usurping
Prelates
is
troden
downe
,
that
the
Lordly
Prelacy
were
turned
into
such
a
godly
government
,
as
might
suite
better
with
Gods
Word
,
and
Christs
sweet
yoake
:
I
speake
not
this
(
God
is
record
)
out
of
any
base
envy
to
their
Lordly
honour
and
Pompe
,
which
is
farre
beneath
my
envy
:
but
rather
for
the
good
of
their
soules
.
Brun●
Sig●inas
when
a
Bishopricke
was
offered
him
,
refused
it
,
saying
,
A
Bishopricke
was
altogether
to
bee
forsaken
of
that
man
,
that
would
not
bee
set
at
Christs
left
hand
.
And
Pope
Marcellus
2
(
as
Onuphrius
relates
in
his
life
)
smiting
his
hands
upon
the
table
,
sayd
,
I
doe
not
see
,
how
they
who
possesse
this
high
place
,
can
bee
saved
.
And
[
*
](A17300-e8640-b)
*
Chrysost.
See
our
Homil●
for
W●…d
.
day
.
part.
2.
one
saith
,
Hee
who
loveth
primacy
upon
earth
,
shall
find
confusion
in
heaven
.
And
how
many
doe
wee
read
of
,
that
have
some
refused
,
and
others
disburdened
themselves
of
their
Bishopricks
?
Claudius
Espenc●●●
(
in
Timotheum
,
Digress
.
lib.
3.
cap.
4.
)
presents
us
many
notable
examples
of
pious
and
learned
men
,
who
refused
Bishopricks
in
good
earnest
,
and
not
with
a
counterfeit
.
Nolo
,
Nol●
.
And
our
Saviour
Christ
saith
,
It
is
hard
for
a
rich
man
to
enter
into
the
Kingdome
of
Hea●●n
.
But
this
is
strange
Divinity
in
these
dayes
.
But
I
speake
this
wishing
their
salvation
,
not
destruction
.
And
this
by
the
way
.
But
according
to
our
Text
,
wee
are
professedly
against
all
those
usurpations
and
innovations
,
which
the
Prelates
of
later
dayes
have
haled
in
by
the
head
and
shoulders
,
being
besides
and
agaisnt
the
Law
of
the
Land
,
and
much
more
against
the
Law
of
God
.
And
these
innovations
or
changes
wee
may
reduce
to
eight
generall
heads
.
1.
Innovation
in
Doctrine
.
2.
Innovation
in
Discipline
.
3.
Innovation
in
the
worship
of
God
.
4.
Innovation
in
the
Civill
governement
.
5.
Innovation
in
the
altering
of
Books
.
6.
Innovation
in
the
meanes
of
knowledge
.
7.
Innovation
in
the
rule
of
faith
.
8.
Innovation
in
the
rule
of
manners
.
First
,
they
have
laboured
to
bring
in
a
Change
in
Doctrine
:
as
appeareth
by
these
instances
.
1.
By
procuring
an
Order
from
King
Iames
of
famous
memory
to
the
Vniversities
,
that
young
Students
should
not
read
our
moderne
learned
writers
,
as
Calvin
,
Be●●
,
and
others
of
the
reformed
Churches
,
but
the
Fathers
and
Schoolemen
.
This
(
I
say
)
must
needs
bee
of
the
Prelates
procuring
,
it
being
no
part
of
that
noble
Kings
meaning
,
that
Schollers
should
bee
debarred
from
the
reading
of
those
excellent
,
and
orthodox
authors
,
whom
himselfe
so
much
approoved
and
magnified
,
both
for
their
great
learning
,
sound
judgement
,
and
religious
lives
.
For
did
not
that
excellent
King
give
the
right
hand
of
fellowship
to
those
reformed
Churches
,
which
those
authors
had
either
planted
,
or
watered
with
their
famous
labours
,
when
hee
sayd
,
Hee
would
exhort
all
those
reformed
Churches
to
joyne
with
HIM
in
a
Common
Councell
,
for
the
extinguishing
and
remaunding
to
hell
those
damnable
Heresies
,
which
then
began
to
spring
up
among
them
,
by
the
meanes
of
those
Seeds
men
,
Arminius
and
Vorstius
?
And
were
not
the
learned
Workes
and
Writings
of
those
Worthies
of
the
Reformed
Churches
(
next
after
the
Scriptures
)
the
most
fit
to
cope
with
those
Heresies
,
as
being
better
exercised
against
them
?
And
doth
not
the
King
(
pag.
377.
)
call
that
the
Orthodox
faith
,
which
the
reformed
Churches
did
professe
,
and
whereof
Calvin
,
Beza
,
Zanchie
,
Iunius
,
and
others
,
were
the
planters
and
founders
amongst
them
?
And
in
particular
,
did
not
King
Iames
commend
Calvin
,
as
the
most
judicious
and
sound
Expositer
of
the
Scripture
?
Nay
,
can
any
man
bee
so
impious
,
as
to
imagine
King
Iames
should
doe
any
act
in
prejudice
of
Calvin
,
Zanchie
,
Beza
,
P.
Martyr
,
and
the
rest
,
whose
names
and
reputation
[
*
](A17300-e8840-b)
*
De
Praefatione
ad
Ecclesias
ante
Acta
Synods
.
Arminius
himselfe
laboured
tooth
and
nayle
to
disgrace
,
that
so
hee
might
advance
his
owne
cause
?
Did
not
King
Iames
write
to
the
States
against
Arminius
,
calling
him
that
Enemy
of
God
?
How
then
can
any
man
be
so
injurious
to
the
memory
of
that
Orthodox
King
,
as
to
thinke
hee
ever
intended
to
inhibit
young
Students
the
reading
of
those
excellent
,
judicious
,
learned
,
illustrious
lights
of
the
Church
,
and
to
restraine
them
to
the
ancient
Fathers
and
Schoole-man
,
in
whose
writings
,
though
many
things
be
good
,
and
excellent
,
yet
their
workes
are
not
without
their
navi
,
or
spots
,
so
as
they
that
reade
them
must
Margaritas
è
caeno
legere
,
Gather
Pearles
out
of
the
mud
,
as
Virgil
saith
of
the
reading
of
Ennius
.
And
young
Students
have
not
the
maturity
of
judgement
,
to
put
an
exact
difference
,
to
make
choise
of
the
things
that
are
excellent
,
and
to
leave
the
refuse
.
And
〈◊〉
the
same
[
*
](A17300-e8930-b)
*
Ibid.
pag.
366.
King
Iames
applies
that
old
Verse
to
this
purpose
,
[
*
](A17300-e8950-b)
*
Or
Quod
nova
testa
capit
.
inveterata
sapit
.
Quo
semel
est
imbuta
recens
seruabit
odorem
Testa
diu
.
The
vessell
will
tast
a
long
time
after
of
that
liquor
,
wherewith
it
is
first
seasoned
.
And
what
shall
become
of
the
little
brooks
,
if
their
fountaine
bee
corrupted
?
So
the
King
.
And
wee
know
,
that
the
Fathers
and
Schoole-men
,
being
commended
,
and
presented
to
young
men
in
the
habits
of
venerable
antiquity
,
are
apt
to
beget
in
them
the
greater
reverence
and
credence
to
their
writings
,
in
comparison
of
those
that
are
moderne
,
and
as
it
were
but
of
yesterday
.
And
therefore
young
Students
had
need
rather
to
bee
admonished
not
to
meddle
with
Fathers
and
Schoole-men
,
till
they
come
to
riper
yeeres
,
and
bee
well
seasoned
with
the
pure
liquor
of
Trueth
,
both
immediately
drunke
in
from
the
fountaines
of
the
Scriptures
,
and
derived
by
those
uncorrupt
Conduit-pipes
,
the
Divines
of
the
Reformed
Churches
.
An
unexpert
Sea-man
,
must
not
adventure
his
vessell
on
the
Seas
,
without
an
experienced
Pilot
,
that
knowes
the
Shelues
,
or
shallowes
,
and
Rocks
,
least
he
commit
ship-wrack
before
he
be
aware
.
Againe
,
wee
know
what
a
learned
Champion
King
Iames
was
against
Popery
.
Now
an
injudicious
Reader
,
not
being
well
grounded
aforehand
,
comming
to
read
some
Fathers
and
Schoole-men
,
may
in
some
passages
(
perhaps
foysted
in
by
the
false
fingering
of
the
Monks
;
as
many
of
the
writings
in
the
volumes
of
the
Ancients
,
are
factious
and
spurious
)
bee
infected
with
the
poyson
of
Popish
error
and
Superstition
,
before
hee
be
aware
.
Therefore
how
can
wee
imagine
,
that
any
such
Order
was
the
Kings
,
but
rather
that
it
proceeded
from
some
of
the
Prelates
about
him
,
thereby
the
more
easily
to
make
way
for
the
accomplishing
of
their
plot
,
so
long
a
hammering
for
the
reinducing
of
Popery
.
And
to
this
purpose
they
procure
another
order
in
King
Iames
his
name
,
for
the
inhibiting
of
young
Ministers
to
preach
of
the
Doctrines
of
Election
and
Predestination
,
and
that
none
but
Bishops
&
Deanes
shall
handle
those
points
.
And
after
that
,
there
is
set
forth
a
Declaration
before
the
Articles
of
Religion
in
King
Charles
his
name
,
which
(
though
as
wee
noted
before
)
it
was
farre
from
his
Majesties
pious
intention
to
inhibit
any
part
of
Gods
truth
to
bee
preached
,
but
the
contrary
heresies
,
yet
the
Prelates
perverted
and
extended
it
to
an
universall
silencing
,
and
suppressing
of
all
those
saving
Doctrines
,
of
Election
,
Predestination
,
effectuall
vocation
by
grace
,
assurance
,
perseverance
in
opposition
to
the
contrary
Arminian
heresies
;
so
as
neither
Prelates
nor
Presbyters
must
meddle
with
them
.
Thus
the
Doctrines
of
the
Gospell
must
be
for
ever
husht
,
&
layd
a
sleep
.
Thus
our
Articles
of
Religion
,
to
which
all
our
Ministers
subscribe
,
are
hanged
up
upon
the
wal
,
and
cashered
,
as
the
heathen
Oracles
of
old
.
Thus
the
Ministry
of
the
Gospell
is
at
once
overthrowne
,
and
nothing
but
orations
of
morality
must
be
taught
the
people
.
And
herein
doe
our
Prelates
follow
the
rule
of
Cont●en
the
Iesuite
in
his
Politicks
,
who
prescribes
this
that
the
Authors
and
Advocates
of
corruptions
and
errours
,
procuring
by
their
flattery
and
faire
showes
to
great
men
,
an
opinion
of
great
learning
,
and
so
much
the
greater
,
by
reason
of
their
high
Grace
and
dignity
which
makes
them
the
more
admired
;
and
being
the
Patrons
of
great
mens
vices
;
therefore
,
those
errors
being
opposed
by
the
Orthodox
,
they
labour
to
compose
all
Controversies
with
an
Amnestia
,
or
silencing
of
all
disputes
,
and
by
that
meanes
they
wickedly
presume
to
reconcile
Christ
with
Belial
,
Truth
with
Errour
,
a
believer
with
an
infidell
.
So
as
the
Emperor
Anastasius
,
being
a
favourer
of
the
Arrian
heresy
,
was
mooved
by
such
counsels
,
to
bury
the
Controversies
of
the
principall
heads
of
Doctrine
under
an
Amnestia
.
But
in
vaine
:
This
counsell
is
not
of
God
,
but
of
men
.
Vnder
this
cloake
and
patronage
of
Amnestia
,
doe
corruptions
,
and
other
plagues
of
the
Church
of
God
increase
.
Let
therefore
all
Potentates
of
this
world
learne
,
that
the
most
waighty
Controversies
of
the
Articles
of
faith
cannot
be
abolished
,
or
quieted
by
Amnesties
:
but
rather
let
them
be
determined
by
the
Word
of
God
,
&c.
So
they
.
The
like
did
the
Arrian
Bishops
in
a
Councell
,
at
Seleucia
,
called
by
Constantius
an
Arrian
Emperor
,
who
did
therein
suppresse
by
a
perpetuall
Amnestia
the
mention
of
homousios
and
homotousios
,
that
so
they
might
coyne
a
new
faith
,
and
utterly
extinguish
that
of
the
Councell
of
Nice
.
Thus
wee
see
the
antiquity
of
this
practise
.
But
wee
have
before
sufficiently
cleared
our
gratious
Soveraigne
from
having
the
least
intention
of
Suppressing
any
part
of
Gods
truth
by
that
his
Declaration
,
but
only
of
the
contrary
errors
,
although
the
Prelates
do
pervert
&
presse
it
upon
Ministers
for
the
Suppressing
of
those
very
truthes
or
doctrines
of
our
Church
,
clearly
,
though
briefly
expressed
in
the
39
Articles
,
and
especially
that
of
Election
&
Predestination
;
as
before
wee
noted
.
Now
will
any
man
Say
,
that
the
Declaration
is
prefixed
to
the
Articles
,
that
they
should
bee
void
and
of
none
effect
,
or
that
they
should
bee
as
a
nose
of
wax
,
or
a
D●lphicke
Oracle
,
to
bee
taken
in
two
contrary
senses
?
It
s
impossible
.
And
therefore
it
is
too
great
impiety
to
fasten
such
a
diabolicall
practise
upon
the
Sacred
person
of
so
noble
a
King
,
as
the
author
of
it
.
But
in
the
meane
time
a
fearefull
innovation
of
doctrine
is
by
this
very
meanes
broken
in
upon
us
.
Now
the
doctrines
of
Gods
free
grace
and
mans
salvation
,
are
husht
,
and
banished
out
of
Citty
and
Countrey
.
For
where
is
there
a
Minister
almost
among
a
thousand
,
that
dare
cleerly
and
plainly
according
to
the
Word
of
God
,
and
the
Articles
of
our
Church
,
preach
of
these
most
comfortable
Doctrines
to
Gods
people
,
and
so
soundly
and
roundly
confute
the
Arminian
heresies
,
And
to
this
purpose
Mountagues
Appeale
(
the
first
part
allowing
altogether
of
Arminianisme
,
the
second
of
Popery
)
was
published
,
and
that
by
the
speciall
approbation
and
allowance
of
the
Prelates
.
But
it
pleased
our
Gratious
Soveraigne
to
call
it
in
.
Also
the
Historicall
Narration
,
being
a
notorious
packe
and
plot
of
knavery
,
for
the
conclùding
of
the
Arminian
Tenents
to
be
the
doctrins
of
the
Church
of
England
,
was
by
them
published
,
being
allowed
in
London
house
.
Franciscus
à
S.
Clara
,
which
hath
beene
now
thrice
printed
and
that
in
London
(
as
they
say
)
&
much
applawded
of
our
Innovators
;
and
most
boldly
dedicated
to
the
Kings
Majesty
,
and
(
they
say
)
presented
to
the
King
by
a
Prelate
;
the
scope
whereof
is
,
to
reconcile
our
Religion
,
and
so
[
*
](A17300-e9240-b)
*
Epist.
Apologet
.
in
fine
.
to
cast
of
the
old
man
,
that
is
,
the
Calvinisticall
,
to
reduce
our
Church
to
Mother
Rome
againe
.
In
so
much
as
he
indeavors
by
shuffling
,
and
packing
,
and
false
dealing
,
with
his
paraphrases
upon
all
our
39.
Articles
to
make
his
owne
game
so
faire
,
as
he
hopes
to
win
us
backe
againe
to
Rome
.
Yea
,
he
saith
,
we
agree
in
whole
,
or
in
part
,
no
not
in
[
*
](A17300-e9400-b)
*
Pag.
17.
ibid.
greatest
arrogancy
and
presumption
of
man
,
that
Antichrist
could
set
up
against
God
.
So
as
the
Homily
setting
downe
these
two
as
opposite
one
to
the
other
,
namely
,
Faith
as
a
vertue
in
us
,
doth
not
justifie
us
,
and
,
It
is
God
that
justifieth
:
with
what
mouth
of
impudency
can
any
man
Say
,
that
the
Homily
intended
nothing
lesse
,
then
to
exclude
justification
by
workes
?
But
hee
hath
gotten
a
Dispensation
from
the
Father
of
lies
,
and
from
the
Pope
,
to
coyne
brutish
lies
at
his
pleasure
.
Adde
wee
a
second
instance
,
which
is
that
of
the
24.
Article
,
concerning
Prayer
in
an
unknowne
tongue
in
the
congregation
,
in
these
words
:
It
is
a
thing
plainly
repugnant
to
the
Word
of
God
,
and
the
Custome
of
that
Primitive
Church
,
to
have
publike
prayer
in
the
Church
,
or
to
Minister
the
Sacraments
in
a
tongue
not
understood
of
the
people
.
Now
what
doth
Franciscus
paraphrase
upon
this
?
Namely
,
that
this
Article
determineth
,
it
is
repugnant
to
the
Scriptures
,
that
is
,
not
to
the
doctrine
of
the
Scriptures
,
as
if
it
ordained
any
thing
to
the
contrary
,
but
to
the
writing
,
or
tradition
of
the
Scripture
,
which
among
the
Corinthians
was
in
the
vulgar
tongue
.
Here
al
that
heare
,
may
hisse
.
But
what
saith
he
to
the
28.
Article
,
which
condemneth
Transubstantiation
?
Surely
his
Reconciliation
heere
is
at
a
stand
.
For
hee
is
forced
to
Say
,
that
Negare
Transubstantiationem
divin●
,
&c.
To
deny
divine
Transubstantiation
,
in
this
fearefull
Mystery
is
against
the
verity
of
Faith
,
as
it
is
defined
in
the
Councels
of
Lateran
,
&
Trent
.
It
is
well
then
.
Herein
,
in
the
point
of
Transubstantiation
no
Reconciliation
betweene
us
and
Trent
.
Then
what
hope
hath
he
to
reduce
us
to
Rome
,
or
to
re-erect
his
Masse
in
England
?
yes
he
hath
one
hope
.
What
is
that
?
By
calling
here
a
nationall
Synod
.
Of
whom
?
Not
of
those
whom
he
calls
Calvinists
and
Puritans
,
who
are
of
the
Orthodox
party
.
For
he
sayth
,
Putting
off
,
as
touching
the
former
conversation
the
old
man
(
to
wit
,
the
Calvinisticall
)
which
is
corrupted
.
And
in
his
Paraphrase
on
the
37.
Article
,
utinam
denuo
&c.
Now
I
would
to
God
,
that
by
publick
authority
,
the
matter
for
the
dignity
of
it
(
Puritanis
non
●ntermixtis
,
the
Puritans
not
intermedling
,
or
intermixt
)
might
out
of
an
affection
of
revnion
,
be
throughly
scanned
.
For
I
know
the
Puritans
abhorre
this
.
For
they
fly
all
communion
with
us
,
and
abominate
us
as
the
body
of
Satan
and
Antichrist
;
as
Cassander
said
of
some
Christians
.
This
doth
Franciscus
apply
to
the
Puritans
,
whom
he
would
have
vtterly
excluded
from
a
Synod
,
assembled
to
revnite
Rome
and
England
.
And
can
ye
blame
him
?
Did
not
the
Trent-Conventicle
in
truth
,
though
they
pretended
the
contrarie
,
exclude
Protestants
from
them
?
And
did
not
the
Protestants
,
being
invited
[
*
](A17300-e9580-b)
*
See
Histor.
Coun.
Tri●
.
lib.
1.
as
warily
refuse
to
come
,
and
that
by
the
example
of
Iohn
H●ss
,
when
they
might
answere
the
Popes
counterfet
invitation
,
as
the
Fox
did
the
sick-Lyon
,
refusing
to
visit
him
in
his
denne
,
Quia
me
vestigia
terrent
,
&c.
No
,
no
quoth
Ren●ld
,
for
full
well
I
see
,
All
foot-sleps
towards
you
,
none
towards
me
.
Now
who
are
those
Puritans
he
excepts
against
,
as
not
to
be
admitted
to
the
Synod
?
Perhaps
he
may
find
some
few
Puritan
(
tantum
non
in
Episcopatu
)
Bishops
that
are
for
doctrine
Orthodox
;
So
also
many
Doctors
and
Divines
that
are
Orthodox
;
these
must
have
noe
place
in
his
Synod
.
And
why
?
Good
reason
.
For
how
els
will
he
reconcile
Romes
night
,
and
our
English
twilight
together
in
one
League
,
if
the
meridian
light
come
betwene
?
Or
how
shall
Romes
cold
and
livelesse
religion
have
fellowship
with
ou●
Lukewarme
Neuters
,
and
moderate
men
,
if
true
Christian
zeale
come
betwene
,
and
make
an
interruption
?
Away
,
therefore
with
Puritans
,
and
Calvinists
out
of
their
Synod
.
Who
then
?
Onely
peaceable
and
indifferent
men
,
as
Ely
,
Chichester
,
and
all
other
well
affected
to
Rome
,
and
above
all
,
the
Arch-Prelates
,
as
to
whose
definitive
sentence
all
other
Divines
must
vaile
Bonnet
,
captivate
their
judgements
,
and
therein
rest
themselues
.
For
these
,
or
one
of
them
with
his
mighty
traine
,
is
able
to
sweepe
downe
the
third
part
of
the
starres
of
heauen
.
But
this
by
the
way
for
Franciscus
.
And
to
this
agreeth
the
common
cry
among
the
Factionists
,
and
Factors
for
Rome
,
that
wee
and
they
[
*
](A17300-e9640-b)
*
Contrary
to
the
19th
Article
:
The
Church
of
Rome
hath
erred
in
matters
of
faith
,
and
Homily
for
W●…t-Sunday
Second
part
.
differ
not
in
Fundamentalls
.
Yea
,
a
great
Prelate
in
the
High
Commission
Court
,
said
openly
at
the
Censure
of
Dr.
Bastwick
.
That
wee
and
the
Church
of
Rome
differ
not
in
Fundamentalibus
,
but
onely
circa
Fundamentalia
.
Though
the
distinction
bee
absurd
,
it
being
all
one
,
according
to
the
Apostle
,
to
erre
in
fide
,
&
circa
But
from
this
which
is
delivered
,
I
shall
intrea●e
your
Grace
,
and
all
other
impartiall
,
and
intelligent
Readers
to
consider
,
the
vncharitable
construction
of
Romish
adversaries
,
who
from
the
rising
up
of
some
Schismaticall
Spirits
amongst
us
,
conclude
,
that
the
maine
body
of
our
Church
is
Schismaticall
.
And
pag.
5.
ibid.
Now
Schismaticall
(
heere
)
must
needs
be
in
relation
to
the
Church
of
Rome
:
as
from
which
Romish
adversaries
,
object
wee
are
Schismaticall
:
which
Dr.
White
cleareth
,
and
calls
it
an
vncharitable
construction
of
Romish
adversaries
.
So
as
heere
is
a
change
of
our
very
Church
,
and
a
bringing
of
us
back
to
a
reconciliation
&
union
with
the
Church
of
Rome
,
as
from
which
wee
have
made
no
such
Schisme
,
as
they
uncharitably
charge
us
withall
.
And
thus
will
come
in
an
universall
change
in
all
our
Doctrines
.
As
in
the
Commencement
at
Cambridge
,
not
long
agoe
,
was
openly
maintained
justification
by
Workes
:
[
*
](A17300-e9860-b)
*
As
F●…
à
Sancta
Clara
in
Artic.
23.
mak●…
mention
,
&
much
glorieth
of
pag.
1●…
191.
〈◊〉
9.
〈◊〉
.
1.
〈◊〉
.
10●5
.
And
Shelfords
booke
will
proove
justification
by
Charity
.
And
that
[
*
](A17300-e9890-b)
*
Against
all
our
worthy
Divines
as
Dr.
Iohn
White
in
his
way
to
the
true
Church
.
Sect.
61.
n.
4.
For
as
much
as
the
State
of
the
Papacy
,
the
Pope
and
his
Religion
,
is
Antichrist
;
wee
say
,
all
that
obeyed
the
same
,
are
eternally
damned
.
So
he
.
See
also
Dr.
Whitakers
de
Antichristo
.
Also
Dr.
Downham
,
D.
Abbor
,
D.
Sharpe
,
D.
Suteliffe
and
others
.
And
our
Homilies
(
justar
omnium
)
call
the
Pope
The
Babylonical
Beast
of
Rome
:
and
the
Church
,
The
Kingdome
of
Antichrist
.
For
White
l.
2.
a
serm.
6.
against
Rebellion
.
the
Pope
is
not
Antichrist
,
contrary
to
the
resolved
Doctrines
of
our
Church
,
in
our
Homilies
,
and
elsewhere
.
As
Homily
against
wilfull
rebellion
,
part
.
6.
The
Pope
is
the
Babilonicall
Beast
of
Rome
,
&c.
Also
the
Second
part
of
the
Sermon
for
Whit-sunday
:
The
Pope
,
the
Devill
,
and
all
the
Kingdome
of
Antichrist
.
And
in
a
Prayer
for
private
Families
in
the
Communion-Booke
,
by
publike
authority
,
Confound
Satan
and
Antichrist
,
&c.
And
Shelfords
Second
Treatise
,
is
to
beate
downe
true
Preaching
and
Pulpits
;
for
hee
saith
,
hee
cannot
finde
a
Pulpit
in
all
the
Scripture
:
How
?
Did
the
old
Priest
never
read
the
8.
of
Nehemiah
,
appointed
to
bee
read
for
the
27.
of
May
,
wherein
hee
might
find
both
a
Pulpit
,
vers.
4.
and
Preaching
,
vers.
8
?
I
omit
many
more
passages
in
that
Authour
,
of
the
like
nature
,
all
contrary
to
the
expresse
Doctrines
of
our
Church
,
according
to
the
Scriptures
.
And
yet
this
Booke
was
licenced
by
the
Vicechancellor
of
Cambridge
that
then
was
,
Dr.
Beale
,
and
published
at
the
very
Commencement
(
whereat
my selfe
then
was
)
that
so
it
might
poysonall
England
.
Adde
wee
hereunto
another
Booke
,
intitled
the
Female
glory
,
By
Anthony
Stafford
,
printed
by
authority
,
1635.
Wherein
hee
mightily
deifies
the
Virgin
Mary
,
calling
her
,
The
[
*
](A17300-e10060-b)
*
Pag.
148.
grand
white
immaculate
Abbesse
of
the
Snowie
Nunneries
of
those
votaries
,
to
whom
hee
speakes
,
before
whom
hee
would
have
them
to
kneele
,
presenting
the
All-saving
babe
in
her
armes
,
with
due
veneration
.
Loe
heere
a
change
of
our
God
into
a
Goddesse
.
And
[
*
](A17300-e10090-b)
*
pag.
157.
Our
sweetest
Lady
.
there
hee
commends
the
Sacred
Arethmitick
in
praying
on
their
beades
.
And
pag.
153.
hee
commends
Candlem
as
day
for
the
Lights
burning
,
and
Masse-singing
,
taken
from
the
Heathen
guise
,
and
converted
into
Christian.
And
,
[
*
](A17300-e10120-b)
*
Pag.
154.
155.
This
day
made
holy
by
the
purification
of
the
Mother
.
And
pag.
21.
hee
calls
her
white
spotlesse
soule
.
And
pag.
37
Purity
it selfe
.
And
pag.
45.
Her.
all-holy
heart
.
As
pag.
130
All
holy
Lord
.
So
pag.
60.
That
which
was
performed
by
Superstitious
Idolaters
in
honour
of
Ceres
and
Proserpina
(
Heathen
Goddesses
)
may
bee
turned
into
the
prayse
and
glory
of
the
Virgin
Mary
:
And
pag.
209.
The
Assumption
of
his
Lady
is
set
forth
with
a
picture
,
how
shee
is
taken
up
into
Heaven
with
Verses
.
And
pag.
212.
Hee
seemes
to
hold
the
Virgin
Mary
to
have
beene
without
sinne
.
And
pag.
219.
220.
Hee
boldly
beares
himselfe
upon
the
approbation
of
the
Church
of
England
,
in
magnifying
the
Virgin
Mary
,
as
considered
,
not
as
a
meere
woman
,
but
as
a
type
and
Idea
of
an
accomplisht
piety
.
And
pag.
158.
of
Sanctity
it selfe
.
And
pag.
220.
hee
preferres
the
errour
of
the
adoring
extreme
,
before
the
Puritans
,
neglecting
of
her
in
calling
her
Mal
,
Gods
mayd
,
and
rejecting
Hayle
Mary
full
of
grace
.
And
pag.
223.
hee
saith
,
Of
one
thing
I
will
assure
them
,
Till
they
are
good
Marians
,
they
shall
never
bee
good
Christians
.
And
pag.
235.
Of
sundry
Grandees
,
hee
saith
,
All
which
are
Canonized
for
Saints
,
having
erected
and
dedicated
Temples
to
her
memory
.
Neither
have
the
Princes
of
this
our
Ile
beene
defective
in
doing
her
all
possible
honour
,
and
in
Consecrating
Chappels
and
Temples
to
her
memory
.
And
ibid:
My
arithmeticke
will
not
serve
me
,
to
number
all
those
,
who
have
registred
their
names
in
the
Sodality
of
the
Rosary
of
this
our
Blessed
Lady
:
the
originall
is
derived
from
the
battaile
of
Naupactan
gained
by
Iohn
of
Austria
,
and
the
Christians
,
which
victory
was
attributed
to
the
intercession
with
her
Sonne
.
And
pag.
236.
hee
recites
the
many
holy
orders
of
this
Sodality
,
Styling
them
,
Great
,
worthy
and
pious
people
,
and
concludes
thus
,
For
shame
,
let
not
us
alone
deny
her
that
honour
and
prayse
,
which
a
glorious
Empresse
.
And
pag.
3.
Empresse
of
this
lower
world
.
And
pag.
2.
If
Christ
was
faire
above
the
Sons
of
men
,
should
not
shee
bee
so
above
their
daughters
?
And
in
his
Epistle
to
his
feminine
reader
,
speaking
of
the
Virgin
Mary
:
This
is
shee
,
who
was
on
earth
a
confirmer
of
the
good
,
and
a
reformer
of
the
reprobate
.
Al
her
visitants
were
but
so
many
converts
,
whose
bad
affections
,
and
erronious
opinions
,
the
sweetnes
of
her
discourse
had
rectified
.
The
Leprosy
of
sinne
was
her
dayly
cure
,
and
they
,
whom
vice
had
blinded
,
were
by
her
restored
to
their
in
ward
sight
,
&
their
prostrate
soules
adored
divine
,
Majestical
vertue
,
residing
in
this
Sacred
Temple
.
The
knowledge
of
her
humbled
the
most
proud
natures
,
for
the
lustre
of
her
merits
rendered
their
owne
obscure
.
And
in
his
Epistle
to
the
Masculine
Reader
:
Truly
I
believe
,
that
the
under-valuing
of
one
so
great
,
and
deare
in
Christs
esteeme
(
as
his
Mother
)
cannot
but
bee
displeasing
to
him
,
and
that
the
more
we
ascribe
to
her
,
(
setting
[
*
](A17300-e10330-b)
*
Here
he
contradicts
his
owne
practise
,
as
pag.
247.
O
pardon
gratious
Princesse
&c.
invocation
apart
)
the
more
gracious
wee
appeare
in
his
sight
.
And
hee
concludes
it
thus
:
I
will
onely
adde
this
that
since
the
finishing
of
this
Story
,
I
have
read
a
booke
of
the
now
Bishop
of
Chicester
,
intituled
Apparatus
,
&c.
and
I
am
glad
to
find
that
I
have
not
digressed
from
him
in
any
one
particular
.
So
hee
.
Loe
therefore
what
a
Metamorphosis
of
our
Religion
is
here
.
Here
is
a
new
goddesse
brought
in
amongst
us
.
The
author
glorieth
,
that
hee
is
the
first
who
hath
written
(
as
hee
saith
)
in
our
vulgar
tongue
,
on
this
our
Blessed
Virgin
.
And
God
grant
he
be
the
last
.
But
he
beares
himself
in
al
this
upon
the
Church
of
England
,
where
,
I
pray
you
?
At
last
I
perceive
this
Church
of
England
is
the
now
Bishop
of
Chicester
in
his
Apparatus
,
&c.
From
whom
he
hath
not
digressed
in
any
particular
.
And
surely
it
were
strange
that
such
a
mystery
of
iniquity
could
bee
found
,
but
in
a
Prelate
,
and
in
this
one
by
name
for
a
tryed
Champion
of
Rome
,
and
so
a
devout
votary
to
his
Queene
of
heaven
.
Againe
,
they
have
laboured
to
make
a
change
in
the
doctrine
of
obedience
to
Superiours
(
of
which
wee
spake
before
)
setting
man
so
in
Gods
Throne
,
as
all
obedience
to
man
must
bee
absolute
,
without
regard
to
God
,
and
conscience
,
whose
only
rule
is
the
Word
of
God
.
But
wee
spake
of
this
sufficiently
before
.
We
will
conclude
with
one
instance
more
touching
change
in
doctrine
,
and
that
is
,
concerning
the
doctrine
of
the
Sabbath
,
or
Lords-day
,
wherein
our
novell
Doctors
have
gone
about
to
remoove
the
institution
of
it
from
off
the
foundation
of
divine
authority
,
and
so
to
settle
it
upon
the
Ecclesiasticall
or
humaine
power
.
For
maintenance
hereof
they
have
strained
the
vaines
of
their
Conscience
,
no
lesse
then
of
their
braines
.
And
they
are
so
mad
upon
it
,
that
no
shame
will
stay
them
,
till
confusion
stop
their
mouthes
.
It
is
reported
,
that
Doctor
White
hath
sent
an
answer
to
A.
B.
which
is
now
at
the
presse
.
Surely
,
hee
will
sacrifice
all
the
remainder
of
his
reason
(
if
any
be
left
in
him
)
upon
it
.
Sure
I
am
,
he
can
never
answer
it
,
except
with
rayling
and
perverting
,
wherein
lyeth
his
principall
faculty
,
in
fighting
against
the
truth
,
which
(
be
hee
well
assured
)
is
too
hard
for
him
,
and
all
his
confederates
.
But
herein
hee
hath
great
advantage
,
that
hee
may
print
what
hee
will
at
hand
:
But
the
contrary
side
with
much
difficulty
and
delay
.
Otherwise
hee
had
had
his
hand
full
before
now
,
when
he
should
have
beene
put
to
the
taske
to
answer
the
full
answer
at
large
,
to
his
tedious
Treatise
,
of
which
A.
B.
was
but
a
tast
.
Well
,
thus
much
of
the
first
and
grand
change
,
to
wit
,
in
doctrine
,
which
our
Prelates
,
especially
of
late
dayes
have
beene
a
hammering
,
and
now
almost
(
except
the
Lord
Christ
strike
in
,
and
prevent
them
)
brought
to
perfection
.
We
shall
bee
much
shorter
in
the
rest
,
and
dispatch
them
in
a
Word
;
because
they
have
beene
touched
before
.
The
next
change
is
,
innovation
in
Discipline
,
which
in
a
word
is
this
,
that
whereas
of
old
,
the
Censures
of
the
Church
were
to
bee
inflicted
upon
disordered
and
vitious
persons
,
notorious
livers
,
as
drunkards
,
adulterers
,
hereticks
,
Apostates
,
false
teachers
,
and
the
like
:
now
the
sharpe
edge
thereof
is
turned
mainly
against
Gods
people
and
Ministers
,
even
for
their
vertue
,
and
piety
,
and
because
they
will
not
conforme
to
their
impious
Christ
ordained
the
authority
of
the
Ke●es
to
excommunicate
notorious
sinners
,
and
to
absolve
them
which
are
truly
penitent
.
They
abuse
this
power
at
their
owne
pleasure
,
as
well
in
cursing
the
godly
with
Bell
,
Booke
,
and
Candle
,
as
also
in
absolving
the
reprobate
,
which
are
knowne
to
be
unworthy
of
any
Christian
society
.
And
what
can
the
Prelates
and
their
Court
say
for
themselues
,
why
that
of
Bernard
may
not
be
applied
to
them
,
which
hee
spake
of
the
Prelates
in
his
time
?
Quem
dabis
mihi
de
numero
Episcoporum
,
qui
non
plus
invigilet
subditorum
evacuendis
,
marsupijs
,
qua●
vicijs
extirpandis
?
Vbi
est
,
qui
flectat
iram
?
Vbi
est
,
qui
praedicet
annum
placabilem
Domini
?
Propterea
relinquamus
istos
,
quia
non
sunt
Pastores
,
sed
traditores
,
&
imitemur
illos
,
qui
viventes
in
carne
plant●verunt
Ecclesiam
sanguine
suo
.
Successores
omnes
cupiunt
esse
,
imitatores
pauci
.
Whom
wilt
thou
shew
mee
of
all
the
Bishops
,
who
is
not
more
vigilant
to
empty
the
peoples
purses
,
then
to
root
out
their
vices
?
Where
is
hee
that
seekes
to
appease
wrath
?
Where
is
hee
,
that
preacheth
the
acceptable
yeere
of
the
Lord
?
Wherefore
let
usabandon
these
men
,
because
they
are
not
Pastors
,
but
Traytors
,
and
let
us
imitate
those
,
who
living
in
the
flesh
,
have
planted
the
Church
with
their
blood
.
So
hee
.
I
will
not
speake
of
their
domesticall
discipline
,
but
for
the
present
;
and
for
brevity
sake
,
passe
it
over
.
But
from
the
beginning
it
was
not
so
.
[
*
](A17300-e10550-b)
*
Negotiátorem
clericum
&
ex
inopi
divitem
,
ex
ignobili
gloriosum
,
quasi
quandam
pestem
fuge
.
Hierom.
ad
Nepot
.
Hierome
saith
:
A
negotiating
Clerke
,
and
of
poore
rich
,
of
ignoble
glorious
,
fly
from
,
as
from
a
kind
of
plague
.
The
3.
Change
is
in
the
worship
of
God
;
which
they
goe
about
to
turne
inside
outward
,
placing
the
true
worship
,
which
is
in
Spirit
and
Trueth
,
in
a
Will-worship
of
mans
devising
,
consisting
in
some
externall
complements
,
and
gesticulations
,
as
cringing
&
crouchings
,
bowing
,
or
standing
upright
at
some
Scriptures
,
more
than
at
others
;
also
a
punctuall
observance
in
these
formalities
,
as
in
bowing
to
the
name
of
Iesus
,
to
the
Communion
table
,
or
rather
Altar
,
as
to
the
Mercy-seat
,
as
[
*
](A17300-e10590-b)
*
Reve.
Schelford
.
Morton
.
Dr.
White
Dr.
Pocklington
.
they
teach
in
their
books
,
praying
with
their
faces
towards
the
East
,
thus
tying
God
to
a
fixed
place
,
standing
at
reading
of
the
Gospell
,
and
the
like
.
Also
reading
their
second
service
at
their
Altar
,
as
we
touched
before
,
&
many
the
like
.
And
who
so
wil
not
worship
after
their
new
fashion
,
their
new
discipline
is
to
excommunicate
them
,
or
to
bring
them
into
the
High-commission
,
a
place
which
they
make
worse
than
Purgatory
it selfe
.
Al
which
oppression
,
being
an
innovation
,
is
directly
contrary
to
the
Act
of
Conformity
before
the
Communion
Booke
,
bringing
the
Prelats
into
little
lesse
,
then
a
Praemunire
.
The
4.
change
is
in
the
civill
goverment
,
which
they
labor
to
reduce
&
transferre
to
Ecclesiasticall
,
while
they
seeke
to
trample
upon
the
Lawes
of
the
Land
,
&
step
between
the
King
&
his
people
,
exercising
such
a
lawlesse
tyranny
over
their
bodies
&
goods
(
as
also
over
their
consciences
)
as
is
more
intollerable
,
then
the
Egyptian
servitude
of
Israel
under
their
Taskmasters
,
in
regard
wherof
(
the
[
*
](A17300-e10640-b)
*
See
before
,
the
●p
.
of
London
in
the
High-Commission
,
threatning
those
,
that
should
bring
Prohibitions
to
that
Court
.
Cum
duplicantur
Lateres
,
tunc
venit
Moses
Prelates
power
over-swaying
the
subjects
right
in
the
free
use
and
benefit
of
the
Lawes
)
the
people
of
the
Land
are
used
,
rather
as
vassals
&
slaves
to
the
Prelates
,
then
as
the
free
subjects
of
the
King
.
And
this
is
the
case
of
all
England
at
this
day
,
the
people
every
where
groaning
&
sighing
for
this
their
bondage
,
&
their
miserable
vexations
in
the
Ecclesiasticall
Courts
.
Well
,
could
they
but
cry
mightily
to
the
Lord
,
and
make
their
just
complaints
to
his
vicegerent
their
King
,
as
their
cause
requireth
,
hee
would
quickly
send
a
Moses
to
deliver
them
.
And
so
much
the
more
should
they
bee
sensible
of
this
evill
,
by
how
much
the
glory
of
the
Kings
governement
over
a
free
people
,
according
to
his
righteous
Lawes
,
is
lamentably
eclipsed
,
his
power
infringed
,
and
his
regall
Prerogative
undermined
.
The
fifth
innovation
,
is
in
the
altering
of
Prayer-Bookes
,
set
foorth
by
publicke
authority
.
And
first
in
the
Communion
Booke
,
set
forth
by
Parliament
,
and
commaunded
to
bee
read
,
without
any
alteration
,
and
none
other
,
they
have
altered
Sundry
things
:
as
in
the
Collect
for
the
Queene
,
and
the
Royall
Progeny
,
they
have
put
out
Father
of
thine
elect
,
and
of
their
Seed
,
as
it
That
in
the
name
of
Iesus
,
they
At
the
name
of
Iesus
;
that
so
it
may
make
the
fairer
colour
for
their
forced
bowing
to
the
name
of
Iesus
:
for
which
there
is
neither
Scripture
,
nor
ancient
Father
.
The
second
Booke
,
is
the
Prayers
set
forth
by
authority
of
Parliament
,
for
Solemne
thankesgiving
for
our
deliverance
from
the
Gun-powder
Treason
,
of
the
Papists
,
on
every
Fifth
of
November
:
where
in
stead
of
this
passage
,
Root
out
that
Babilonish
and
Antichristian
Sect
,
which
say
of
Ierusalem
,
&c.
They
in
the
last
Edition
,
1635.
set
it
downe
thus
,
Root
out
that
Babilonish
and
Antichristian
Sect
OF
THEM
,
which
say
of
Ierusalem
,
&c.
Now
whereas
the
words
of
the
Originall
copy
doe
plainely
meane
,
That
all
Iesuites
,
Seminary
Priests
,
and
their
confederates
,
are
that
Babilonish
and
Antichristian
Sect
,
which
say
of
Ierusalem
,
&c.
This
latter
Booke
either
restraines
it
to
some
few
,
that
are
of
that
mind
,
or
else
mentally
transferres
it
to
those
Puritans
,
that
cry
,
Downe
with
Babilon
,
that
is
,
Popery
,
which
these
men
call
Ierusalem
,
and
the
true
Catholike
Religion
.
Againe
,
in
the
same
Prayer
,
the
old
copy
hath
these
words
,
And
to
that
end
,
strengthen
the
hands
of
our
gracious
King
,
the
Nobles
and
Magistrates
of
the
Land
with
Iudgement
&
Iustice
,
to
cut
off
these
workers
of
iniquity
(
whose
religion
is
rebellion
,
whose
faith
is
faction
,
whose
practise
is
murdering
of
soules
and
bodies
)
and
to
root
them
out
of
the
confines
of
this
Kingdome
,
&c.
But
the
new
Booke
hath
it
thus
,
And
to
that
end
strengthen
the
hands
of
our
Gratious
King
,
the
Nobles
and
Magistrates
of
the
Land
,
with
Iudgement
and
Iustice
,
to
cut
off
these
workers
of
iniquity
,
WHO
TVRNE
RELIGION
INTO
REBELLION
,
AND
FAITH
INTO
FACTION
.
Thus
these
Innovators
would
not
have
the
Popish
Religion
to
be
termed
Rebellion
,
and
their
faith
Faction
,
as
the
ancient
copy
plainly
shewes
it
to
bee
:
but
turne
it
off
from
the
religion
,
to
some
persons
,
which
turne
religion
into
rebellion
,
and
faith
into
faction
.
So
as
by
this
turning
,
they
plainly
imply
,
that
the
religion
of
Papists
is
the
true
religion
,
and
no
rebellion
,
and
their
faith
the
true
faith
,
and
no
faction
.
Thus
with
altering
of
a
word
,
they
have
quite
perverted
the
sence
,
and
so
turned
the
Cat
in
the
Pan
,
so
as
the
blame
is
quite
taken
off
from
the
Church
of
Rome
,
and
laid
upon
a
few
(
who
ever
they
bee
)
who
turne
Religion
into
Rebellion
,
and
Faith
into
Faction
.
Thus
what
dare
not
these
men
doe
,
that
are
not
afraid
to
alter
those
things
,
which
are
by
authority
of
Parliament
(
which
it
seemes
they
make
but
light
account
of
)
published
as
Authentick
Acts
,
not
to
bee
altered
by
private
spirits
.
But
who
they
bee
,
it
's
hard
for
me
to
divine
;
it
pertaines
to
those
to
find
them
out
,
of
whom
Salomon
saith
,
It
is
the
honour
of
Kings
to
search
out
a
matter
.
Now
having
fallen
upon
this
so
important
a
passage
,
wherein
the
Innovators
would
not
have
the
Romish
Religion
to
be
called
Rebellion
,
or
their
faith
Faction
,
&
the
like
,
but
labour
all
they
can
to
wash
this
Blackamore
white
,
while
by
their
index
expurgatorius
,
they
purge
out
of
all
our
authentick
records
,
all
monuments
and
memorialls
of
this
Strumpets
Staines
,
painting
her
haggs
face
with
the
counterfeit
colours
of
Christs
Spowse
:
I
will
crave
leave
in
this
place
briefely
to
show
,
how
truly
(
according
to
the
judgement
of
our
Church
,
grounded
upon
manifest
and
undeniable
proofes
)
the
Romish
or
Popish
Religion
is
here
in
this
Booke
(
set
foorth
by
the
Parliament
)
called
Rebellion
,
and
their
faith
Faction
.
First
,
that
the
Popish
religion
is
rebellion
,
is
prooved
by
the
universall
practise
of
Papists
,
both
Iesuites
,
Priests
and
other
Recusants
.
For
whereas
in
3.
Iacobi
,
cap.
4.
the
Oath
of
Supremacy
is
injoyned
to
all
Papists
:
all
Iesuites
and
Seminary
Priests
,
refuse
it
,
and
all
Iesuited
Papists
:
and
if
any
Papist
doe
take
it
,
hee
is
excommunicated
for
it
.
And
their
reason
is
,
Because
they
hold
and
adhere
to
the
Pope
,
as
the
onely
Supreme
head
and
Soveraigne
over
all
powers
on
earth
;
this
being
the
prime
and
fundamentall
Article
of
their
Creed
:
and
so
consequently
,
they
hold
and
teach
those
doctrines
concerning
the
Popes
usurped
power
over
Kings
&
Princes
,
in
deposing
them
,
and
disposing
of
their
Kingdomes
,
in
Excommunicating
them
,
and
so
exposing
them
to
the
rebellion
of
their
people
,
as
being
now
freed
from
their
allegiance
.
Secondly
,
that
the
Popish
religion
is
rebellion
,
is
prooved
by
their
writings
,
positions
and
doctrines
,
which
they
professe
and
teach
concerning
the
Popes
usurped
power
and
Soveraignty
over
all
Kings
and
Kingdomes
of
the
earth
.
Here
of
the
Reader
may
take
a
briefe
and
full
view
both
in
Doctor
Iohn
White
,
his
Defence
of
the
way
,
chap.
6.
and
in
Doctor
Crakenthorpe
,
his
Treatise
of
the
Popes
temporall
Monarchy
,
Cap.
1.
First
,
Dr.
Iohn
White
,
in
answere
to
the
Iesuites
bold
challenge
,
hath
in
the
said
place
,
collected
no
lesse
then
40.
instances
of
Popish
Authors
,
who
exalt
the
Popes
power
over
Kings
,
in
deposing
them
,
and
exposing
their
Persons
to
the
danger
of
Rebells
,
Traytors
,
and
Murderers
,
commending
,
and
highly
magnifying
,
as
a
meritorious
act
,
the
killing
of
Kings
,
as
of
Henry
the
Third
,
and
Henry
the
Fourth
,
of
France
,
as
there
is
to
bee
seene
.
Therefore
(
saith
hee
)
I
say
still
,
and
heere
write
it
in
capitall
Letters
,
that
THE
CHVRCH
OF
ROME
TEACHETH
DISLOYALTY
AND
REBELLION
AGAINST
KINGS
,
AND
LEADES
HER
PEOPLE
INTO
ALL
CONSPIRACIES
,
AND
TREASONS
AGAINST
STATES
AND
KINGDOMES
.
This
I
shew
by
the
Doctrine
and
Assertions
of
the
chiefest
Divines
therein
.
So
hee
.
Let
the
Reader
peruse
the
whole
chapter
at
large
;
where
among
other
remarkable
things
,
is
this
Passage
out
of
Capistranus
:
that
so
soone
as
any
one
(
King
)
for
Apostacy
from
the
faith
,
by
judgement
is
denounced
Excommunicate
,
IPSO
FACTO
,
HIS
SVBIECTS
ARE
ABSOLVED
FROM
HIS
GOVERNMENT
,
AND
FROM
THE
OATH
OF
ALLEGIANCE
.
So
there
.
The
second
Learned
Author
of
ours
,
is
Dr.
Crakenthorpe
,
who
in
the
fore-named
place
,
hath
collected
the
Sentences
of
many
Poopi●h
Authors
concerning
the
same
point
.
Some
of
them
saying
,
That
Christian
Kings
are
Dogges
,
which
must
be
ready
at
the
Sheepheards
hand
(
to
wit
,
the
Pope
)
or
else
the
Sheepheard
must
presently
remooue
them
from
their
office
.
This
(
saith
Becanus
)
doth
reason
teach
,
this
doth
the
Councell
of
Lateran
Decree
.
And
Scioppius
:
that
Reges
Catholici
sunt
Asini
cum
tintinnabulis
:
Catholik
Kings
are
Asses
with
bells
about
their
necks
,
as
being
the
fore-asses
,
which
leade
the
way
to
other
inferiour
Asses
.
The
whole
Chapter
is
worth
the
reading
,
being
full
fraught
with
such
stuffe
.
Yea
the
Popes
owne
Decretalls
are
full
of
the
like
arrogancies
.
What
should
I
speake
of
their
Bookes
of
the
Sacred
[
*
](A17300-e11130-b)
*
Lab.
1.
Consc●ratio
&
C●ronatio
Pontificis
.
Roman
Ceremonies
,
wherein
are
setdown
the
severall
Offices
,
which
Emperors
,
Kings
,
Princes
,
according
to
their
severall
rankes
must
performe
to
the
Pope
,
either
at
his
Coronation
,
or
when
he
rideth
in
Soleme
Procession
in
his
Pontificalibus
;
how
the
Emperor
,
or
some
great
King
must
lead
the
Popes
horse
:
and
if
the
Pope
bee
carried
on
a
Seat
,
then
foure
great
Princes
,
whereof
the
Emperor
,
if
present
,
must
be
one
,
or
some
great
Prince
,
for
the
honor
of
the
Saviour
Iesus
Christ
,
shall
cary
the
Seat
with
the
Pope
upon
their
shoulders
.
Also
which
stirrop
the
Emperor
must
hold
.
How
the
Elect
King
of
Romans
must
implore
the
favour
and
grace
of
the
Apostolicke
Sea
,
and
offer
himselfe
to
performe
whatsoever
Oathes
of
fidelity
to
the
Roman
Church
.
How
the
Chore
sings
the
Antiphona
,
The
Lord
hath
chosen
him
,
and
hath
exalted
him
above
the
Kings
of
the
earth
.
And
the
like
.
By
these
and
many
Againe
,
as
their
Religion
is
Rebellion
,
so
their
faith
is
faction
;
as
there
is
added
.
For
proofe
hereof
,
I
referre
the
Reader
to
Doctor
Crakenthorpe
,
Of
the
fifth
generall
Councell
,
Chapter
13.
where
hee
learnedly
prooveth
,
that
[
the
Church
of
Rome
holdeth
no
doctrine
by
faith
.
And
this
from
the
Councell
of
Lateran
under
Leo
10.
wherein
they
layd
another
foundation
,
then
Christ
;
the
Popes
words
,
in
steed
of
Gods
,
and
Antichrists
insteed
of
Christs
.
For
before
that
Councell
of
Lateran
though
they
believed
the
same
heresies
and
errours
,
yet
it
was
because
they
thought
the
Scripture
to
bee
the
maine
ground
thereof
:
but
in
this
Councell
,
they
must
believe
all
these
things
,
because
the
Pope
hath
so
resolved
and
defined
.
So
as
though
the
Materialls
of
Popery
were
the
same
,
yet
the
formality
and
foundation
of
their
faith
and
Church
was
quite
altered
.
So
as
from
hence
Papists
are
so
truly
called
,
from
the
Pope
,
as
the
prime
Head
,
Rocke
and
foundation
of
their
faith
.
For
as
wee
make
Christ
and
his
Word
,
so
they
on
the
contrary
,
make
the
Pope
,
that
is
to
say
,
Antichrist
and
his
word
,
the
ground
and
foundation
of
faith
.
In
regard
whereof
,
as
the
faith
and
religion
is
from
Christ
,
truely
called
Christian
,
and
they
truely
Christians
:
So
the
faith
and
religion
of
the
other
is
from
the
Pope
,
or
Antichrist
,
truely
and
properly
called
Papisme
,
or
Antichristianisme
,
and
the
Professors
of
it
Papists
,
or
Antichristians
.
And
the
ground
of
all
this
is
,
because
they
hold
the
Popes
judgement
to
bee
Supreme
and
infallible
;
and
so
build
their
faith
on
him
,
as
on
the
foundation
thereof
,
which
their
owne
Church
never
did
,
till
the
time
of
Leo
the
tenth
.
It
is
not
then
the
Lyon
of
the
Tribe
of
Iuda
,
but
the
Lyon
of
the
Lateran
Synod
,
who
is
the
foundation
of
the
faith
of
Papists
,
and
from
whom
therefore
they
justly
tooke
their
name
of
Papists
,
to
distinguish
them
from
true
Christians
,
which
from
that
time
they
have
held
to
this
day
.
And
thus
all
the
members
of
the
present
Roman
Church
,
doe
both
erre
,
and
are
hereticks
,
and
,
which
is
the
worst
degree
of
heresy
;
are
Papists
,
that
is
,
Antichristian
hereticks
,
not
only
holding
,
and
that
in
the
highest
degree
of
pertinacy
,
those
heresies
which
are
contrary
to
the
faith
,
but
holding
them
upon
that
foundation
,
which
quite
overthroweth
the
faith
.
]
thus
and
much
more
,
this
learned
Dr.
of
our
Church
.
So
as
here
is
a
cleare
demonstration
,
that
the
faith
of
all
Papists
at
this
day
,
is
a
Popish
faction
.
And
our
Homilies
doe
affirme
So
much
.
For
in
the
Second
part
of
the
Homily
for
Whit-Sunday
,
we
read
thus
:
THe
true
Church
is
,
an
universall
congregation
or
fellowship
of
Gods
faithfull
and
Elect
people
,
built
upon
the
foundation
of
the
Apostles
&
Prophets
,
Iesus
Christ
himselfe
being
the
chiefe
Corner-Stone
.
And
it
hath
alwayes
three
notes
or
markes
whereby
it
is
knowne
:
Pure
and
Sound
Doctrine
:
the
Sacraments
ministred
according
to
Christs
holy
institution
:
and
the
right
use
of
Ecclesiasticall
Discipline
.
Now
if
ye
well
compare
this
with
the
Church
of
Rome
,
not
as
it
was
in
the
beginning
,
but
as
it
is
presently
,
and
hath
been
for
the
space
of
nine
hundred
yeares
and
odd
:
you
shall
well
preceive
the
state
thereof
to
be
so
far
wide
from
the
nature
of
the
true
Church
,
that
nothing
can
bee
more
.
For
neither
are
they
built
upon
the
foundation
of
the
Apostles
and
Prophets
,
retaining
the
sound
and
pure
doctrine
of
Christ
Iesus
,
neither
yet
doe
they
order
the
Sacraments
,
or
else
the
Ecclesiasticall
Keyes
in
such
sort
,
as
he
did
first
institute
&
ordaine
them
.
To
be
short
,
look
what
our
Saviour
Christ
pronounced
of
the
Scribes
and
Pharisees
in
the
Gospell
,
the
same
may
bee
boldly
,
and
with
safe
conscience
pronounced
of
the
Bishops
of
Rome
,
namely
that
they
have
forsaken
and
daily
doe
forsake
the
Commandements
of
God
,
to
erect
and
set
up
their
owne
constitutions
.
Which
thing
being
most
true
,
as
all
they
which
have
any
light
of
Gods
Word
must
needs
confesse
,
wee
may
well
conclude
,
according
to
the
rule
of
Augustine
,
That
the
Bishops
of
Rome
,
and
their
adherents
,
Apostles
and
Prophets
,
Iesus
Christ
himselfe
being
the
chiefe
corner
stone
.
And
preferring
their
owne
Decrees
before
the
Word
of
God
,
and
so
consequently
,
the
Popish
Faith
is
a
meere
Fiction
:
So
let
our
Innovators
well
consider
,
whether
they
bee
any
members
of
the
true
Church
of
Christ
,
that
thus
pleade
for
,
and
take
part
with
the
church
of
Antichrist
,
labouring
by
all
meanes
to
bring
her
into
favour
againe
with
us
,
while
they
audaciously
presume
to
alter
the
authentick
Booke
set
forth
,
and
commanded
by
Parliament
,
for
publike
and
solemne
Thankesgiving
of
our
great
deliverance
on
the
Fifth
of
November
,
from
the
Popish
Powder-plot
,
as
if
neither
their
Religion
were
Rebellion
,
nor
their
faith
Faction
.
And
the
Homily
concludes
thus
:
TO
conclude
,
[
Yee
shall
briefely
take
this
short
lesson
,
wheresoever
ye
find
the
spirit
of
arrogancy
,
&
pride
,
the
spirit
of
envie
,
hatred
,
contention
,
cruelty
,
murder
,
extortion
,
witchcraft
,
necromancy
,
&c.
assure
your selues
,
that
there
is
the
spirit
of
the
Devill
,
and
not
of
God
,
albeit
they
pretend
outwardly
to
the
world
,
never
so
much
holinesse
.
For
as
the
Gospel
teacheth
us
,
the
Spirit
of
Iesus
is
a
good
Spirit
;
an
holy
spirit
,
a
sweet
Spirit
,
a
lowly
Spirit
,
a
mercifull
Spirit
,
full
of
charity
and
love
,
full
of
forgivenesse
and
pity
,
&c.
The
Rule
that
wee
must
follow
,
is
this
,
to
judge
them
by
their
fruits
:
which
if
they
be
wicked
and
naught
,
then
is
it
vnpossible
,
that
the
tree
of
whom
they
proceed
,
should
be
good
:
Such
were
all
the
Popes
and
Prelates
of
Rome
,
for
the
most
part
,
as
doth
well
appeare
in
the
Story
of
their
lives
,
and
therefore
they
are
worthily
,
accounted
among
the
number
of
false
Prophets
,
and
false
Christs
,
which
deceived
the
world
a
long
while
.
The
Lord
of
heaven
and
earth
defend
us
from
their
tyranny
and
pride
,
that
they
never
enter
into
his
Vinyard
againe
,
to
the
disturbance
of
his
seely
poore
flock
:
but
that
they
may
,
been
vtterly
confounded
and
put
to
flight
in
all
parts
of
the
world
:
and
he
of
his
great
mercy
so
worke
in
all
mens
hearts
,
by
the
mighty
power
of
the
holy
Ghost
,
that
the
comfortable
Gospell
of
his
Sonne
Christ
may
be
truely
preached
,
and
truely
followed
in
all
places
,
to
the
beating
downe
of
sinne
,
death
,
the
Pope
,
the
Devill
,
and
all
the
Kingdome
of
Antichrist
,
that
like
scattered
&
dispersed
sheep
,
being
at
length
gathered
into
one
fold
,
we
may
in
the
end
rest
together
in
the
bosome
of
Abraham
,
Isaak
,
and
Iacob
,
there
to
be
partakers
of
eternall
and
everlasting
life
through
the
merits
and
death
of
Iesus
Christ
our
Saviour
.
Amen
.
]
And
of
the
like
effect
is
that
Prayer
,
which
some
of
Romes
factors
have
so
altered
,
[
Be
thou
still
our
mighty
protector
,
and
scatter
our
cruell
enemies
,
which
delight
in
blood
:
infatuate
their
Counsell
,
and
root
out
that
Babilonish
and
Antichristian
Sect
,
which
say
of
Ierusalem
,
Downe
with
it
,
Downe
with
it
,
even
to
the
ground
.
And
to
that
end
strengthen
the
hands
of
our
gracious
King
,
the
Nobles
and
Magistrates
of
the
land
with
judgement
and
justice
,
to
cutt
off
these
workers
of
iniquity
,
whose
religion
is
rebellion
,
whose
faith
is
faction
,
whose
practise
is
murthering
of
soules
&
bodies
,
and
to
root
them
out
of
the
confines
&
limits
of
this
Kingdome
,
that
they
may
never
prevaile
against
us
,
and
triumph
in
the
ruine
of
thy
Church
,
and
give
us
grace
to
avert
these
and
the
like
judgements
from
us
.
This
Lord
wee
earnestly
crave
at
thy
mercifull
hands
,
together
with
the
continuance
of
thy
powerfull
protection
over
our
dread
Soveraigne
,
the
whole
Church
,
and
these
Realmes
,
and
the
conversion
or
confusion
of
all
implacable
enemies
,
and
that
for
thy
deare
Sons
sake
,
our
onely
Mediator
and
Advocate
.
]
Thus
the
conclusion
&
prayer
of
the
Homily
,
&
this
Prayer
of
the
5.
of
Novem.
being
well
weighed
together
,
we
see
(
unlesse
in
so
praying
we
play
the
most
notorious
hypocrites
&
dissemblers
before
God
and
men
)
in
what
a
sacred
bond
all
the
Magistrates
in
the
Land
,
from
the
highest
to
the
lowest
,
do
ingage
themselues
unto
the
great
God
of
heaven
&
earth
,
to
roote
out
the
whole
Babilonish
Sect
of
Iesuites
and
Seminary
Priests
,
out
of
these
confines
&
limits
of
these
Kingdomes
,
and
not
to
suffer
them
to
roost
here
,
to
the
great
dishonour
of
God
,
scandall
of
our
Religion
,
danger
to
the
State
,
&
destruction
of
the
soules
of
Gods
people
,
and
of
the
Kings
.
Nor
this
onely
,
but
if
our
Prelates
(
as
they
plainely
shew
by
their
open
practises
)
be
found
to
be
fast
friends
to
Rome
,
confederates
with
Iesuites
&
Priests
,
active
Agents
&
factors
for
the
rearing
up
again
of
that
religion
,
which
is
rebellion
,
&
that
faith
which
is
faction
,
&
consequently
that
practise
,
which
is
murdering
of
soules
&
bodies
,
&
for
the
advancing
of
that
Babilonish
&
antichristian
sect
,
which
say
of
Ierusalem
,
down
with
it
,
down
with
it
even
to
the
ground
:
while
they
labour
by
all
wayes
and
wiles
,
yea
by
an
open
Lawlesse
force
to
beat
downe
the
Kingdome
of
Christ
in
the
Ministery
of
the
word
(
as
too
lamentable
experience
can
witnesse
)
and
to
destroy
all
true
religion
,
holinesse
,
&
piety
:
then
how
doth
it
concerne
our
Gracious
King
,
our
Nobles
and
Magistrates
of
the
Land
,
to
strengthen
their
hands
with
judgement
&
justice
,
to
cut
off
these
workers
of
iniquity
,
&
to
root
them
out
of
the
confines
&
limits
of
this
Kingdome
,
that
they
may
never
prevaile
against
us
,
and
triumph
in
the
ruine
of
the
Church
,
by
reducing
vs
under
the
Babylonian
and
Antichristian
yoake
againe
,
which
they
labour
with
might
and
maine
to
effect
,
as
their
notorious
practises
plainly
tell
us
?
And
how
should
all
the
Kings
good
people
in
the
Land
make
this
their
dayly
prayer
,
which
is
publickly
used
once
in
the
yeare
,
&
teach
it
to
their
children
,
that
so
at
the
least
wise
it
may
be
propagated
intire
to
all
posterity
,
&
so
vindicated
from
the
injury
,
of
time
,
which
our
Innovators
would
bring
upon
it
:
and
never
give
over
thus
praying
,
till
it
shall
please
God
to
returne
a
gracious
answere
in
the
fulfilling
of
it
?
Yet
are
they
not
content
herewith
,
but
(
like
themselves
)
they
practise
the
like
in
the
last
Fast-booke
,
&
that
contrary
to
the
Kings
expresse
Proclamation
,
which
ordereth
the
booke
for
the
former
Fast
to
be
reprinted
and
published
,
as
it
followeth
.
The
third
Prayer
Booke
,
which
they
have
pitifully
mangled
,
is
that
,
which
was
set
forth
by
the
King
for
that
Publick
Fast
,
in
the
first
of
his
Raigne
,
for
the
averting
of
the
great
Plague
of
Pestilence
,
that
then
devoured
many
thousands
in
this
City
,
&
elswhere
in
our
Land
:
&
which
his
late
Proclamation
commaundeth
to
bee
reprinted
and
published
,
and
so
read
in
Churches
every
Wednesday
.
But
doe
they
,
or
durst
they
alter
that
Booke
,
which
the
Kings
Proclamation
hath
so
lately
commaunded
to
be
reprinted
and
published
?
Yes
,
even
that
,
and
that
in
such
wise
,
as
I
see
not
with
what
warrant
any
Minister
may
read
it
,
as
being
not
according
to
the
Proclamation
.
Now
the
Alterations
in
the
new
Booke
bee
these
.
In
the
first
collect
is
left
out
this
remarkable
pious
Sentence
intirely
,
[
*
](A17300-e11600-b)
*
This
is
one
of
those
things
objected
to
me
in
their
Articles
.
O
boldnes
,
to
defend
it
.
Thou
hast
delivered
us
from
Superstition
and
Idolatry
,
wherein
wee
were
utterly
drowned
,
and
hast
brought
us
into
the
most
cleere
and
comfortable
light
of
thy
blessed
Word
,
by
the
which
wee
are
taught
how
to
serve
and
honour
thee
,
and
how
to
live
orderly
with
our
neighbours
,
in
truth
and
vertty
.
Lo
,
here
,
these
men
would
not
have
Popery
to
bee
called
Superstition
and
Idolatry
,
nor
would
they
have
the
Word
of
God
to
commended
,
as
that
cleare
and
comfortable
light
,
which
teacheth
us
all
duties
to
God
and
man
.
Secondly
,
that
collect
which
begins
thus
,
It
had
beene
the
best
for
us
,
&c.
is
wholly
left
out
in
the
new
Booke
.
And
wot
yee
,
why
?
Alas
therein
is
commended
the
profitable
use
of
continuall
preaching
the
Word
of
God
;
So
as
this
collect
would
not
have
suited
well
with
such
a
Fast
,
wherein
all
preaching
is
prohibited
in
all
places
infected
.
And
in
the
very
last
page
,
Order
for
the
Fast
,
these
words
are
left
out
in
the
new
Booke
,
To
avoid
the
inconvenience
that
may
grow
by
Fasting
;
Some
esteeming
it
a
meritorious
worke
:
others
a
good
worke
,
and
of
it selfe
acceptable
to
God
,
without
due
regard
of
the
end
,
&c.
What
?
Doe
they
esteeme
their
Fast
a
meritorious
worke
?
Must
the
condemnation
hereof
bee
expunged
?
And
doe
they
account
their
Fast
a
good
worke
,
and
of
it selfe
acceptable
to
God
,
without
due
regard
of
the
end
?
It
seemes
so
too
.
For
the
end
of
a
true
Fast
,
is
reformation
of
our
evill
wayes
,
as
the
King
of
Nineveb
proclaimed
,
and
which
hee
and
his
people
performed
.
But
these
men
(
it
Beside
these
,
they
have
guelded
the
Booke
in
sundry
Now
whither
it
bee
for
these
alterations
,
wherein
both
the
Kings
Order
in
his
Proclamation
is
not
observed
,
and
God
is
dishonoured
,
by
leaving
out
such
our
humble
acknowledgements
,
both
of
his
mercies
,
in
delivering
us
from
Superstition
and
Idolatry
,
and
bringing
us
into
the
cleare
and
comfortable
light
of
his
blessed
Word
,
and
of
our
sinnes
,
in
not
hearkning
to
His
Word
continually
Preached
unto
us
,
and
the
like
;
and
Gods
Ministers
and
people
are
abused
,
by
having
such
Bookes
thrust
upon
them
,
which
they
cannot
with
a
safe
warrant
,
and
good
conscience
use
:
or
whether
it
bee
,
that
in
the
Fast-day
,
all
preaching
is
prohibited
in
all
places
whatsoever
infected
:
Sure
wee
are
,
that
God
hath
given
us
sad
signes
of
the
little
pleasure
hee
takes
by
such
a
Fast.
For
the
very
first
weeke
of
the
Fast
(
whereas
before
the
Sicknesse
had
a
weekely
decrease
,
and
was
likely
,
through
Gods
mercy
,
more
and
more
to
decline
)
what
a
sudden
terrible
increase
was
there
,
of
no
lesse
than
377.
which
was
double
to
any
weekes
increase
,
since
this
Sicknesse
began
?
Was
there
nothing
in
it
,
trow
yee
?
was
there
not
something
in
this
Fast
,
wherewith
God
was
so
much
displeased
?
Surely
wee
should
be
very
brutish
,
and
worse
than
heathenish
,
not
to
lay
it
to
heart
.
But
here
the
Prelates
will
perhaps
quarrell
mee
,
for
First
,
because
the
Proclamation
saith
,
that
his
Majesty
propounds
the
example
of
pious
Kings
,
in
former
ages
,
for
his
precedent
in
this
Fast
,
who
ever
in
all
former
ages
not
onely
not
restrained
,
but
likewise
allowed
,
prescribed
,
and
commended
Preaching
,
as
a
principall
and
necessary
part
of
a
publicke
Fast
,
yea
as
the
very
life
and
soule
of
it
.
Secondly
,
because
his
Majesties
Proclamation
commaunds
this
so
religious
an
exercise
to
be
performed
with
all
decency
,
and
uniformity
,
which
I
humbly
conceive
cannot
bee
,
when
preaching
is
restrained
in
some
,
and
those
the
most
eminent
and
necessary
places
(
as
this
great
City
in
speciall
)
in
respect
whereof
(
as
I
conceive
)
this
Fast
was
specially
commaunded
,
and
yet
in
other
places
allowed
and
prescribed
.
Thirdly
,
because
the
Proclamation
relates
,
that
his
Majesty
resolved
upon
a
grave
and
Religious
forme
of
Solemnizing
thereof
,
straitly
charging
and
commanding
that
this
Fast
bee
religiously
and
solemnely
observed
,
and
celebrated
weekly
upon
every
Wednesday
,
throughout
the
whole
Kingdome
:
and
therefore
never
intended
(
as
I
humbly
conceive
)
to
restraine
Preaching
in
any
place
,
without
which
a
publicke
Fast
cannot
be
gravely
,
religiously
and
solemnely
observed
,
and
celebrated
.
Fourthly
,
Because
the
Proclamation
both
directs
and
commaunds
,
that
the
booke
of
prayers
for
the
Fast
,
formerly
set
forth
by
Authority
,
should
be
reprinted
and
published
,
and
likewise
used
in
all
Churches
and
places
at
the
publicke
meetings
of
this
Fast
:
now
the
booke
formerly
published
by
his
Majesties
authority
in
the
first
yeare
of
his
Raigne
,
upon
the
like
occasion
,
alloweth
&
prescribeth
two
Sermons
every
Fast-day
,
as
well
in
the
City
and
suburbs
of
London
,
as
in
other
places
,
whither
infected
or
not
;
yea
notwithstanding
the
infection
was
then
far
greater
,
and
the
Sommer
season
far
more
dangerous
.
Fiftly
,
because
in
all
publicke
and
generall
Fasts
,
both
in
his
Majesties
owne
Raigne
,
his
late
Royall
Fathers
,
Q.
Elizabeths
,
and
other
his
Royall
Progenitors
,
upon
this
,
or
any
other
the
like
occasion
,
Preaching
in
all
places
without
restraint
,
both
fore-nooue
and
afternoone
,
hath
beene
approved
,
and
never
prohibited
,
but
injoyned
and
commaunded
:
now
his
Majesty
hath
often
solnēly
protested
in
his
publicke
Declarations
(
as
before
is
mentioned
)
to
all
his
Loving
Subjects
,
that
he
will
never
give
way
to
the
licensing
or
authorizing
of
any
thing
,
whereby
ANY
INNOVATION
in
the
least
degree
might
creepe
into
our
Church
:
and
therefore
I
humbly
conceive
,
that
his
Majesty
never
intended
to
authorise
to
give
way
to
such
an
innovation
as
this
,
to
inhibit
Preaching
,
and
that
in
the
time
of
a
publicke
Fast
,
contrary
to
all
former
Precedents
.
Therefore
I
verily
believe
,
that
this
was
a
meere
devise
of
the
Prelates
,
by
whose
advise
the
Proclamation
saith
,
his
Maiesty
resolved
upon
a
grave
and
religious
forme
of
Solemnizing
a
Fast.
So
as
this
of
prohibiting
Preaching
,
was
rather
added
by
them
than
admitted
by
his
Majesty
,
seeing
it
is
(
as
I
humbly
conceive
)
neither
a
grave
,
nor
religious
forme
of
Solemnizing
a
Fast
;
and
I
had
rather
dye
,
than
conceive
such
an
opinion
of
my
King
,
that
he
should
be
the
author
of
such
an
inhibition
.
And
therefore
if
the
Season
served
,
to
have
accesse
unto
his
Majesty
,
I
should
in
all
humility
,
addresse
my selfe
humbly
to
petition
his
Majesty
to
take
off
this
restraint
:
And
that
for
these
reasons
.
First
,
because
not
only
it
is
contrary
to
all
Precedents
in
former
ages
,
and
such
an
innovation
,
as
(
I
believe
)
the
like
was
never
heard
,
nor
read
of
in
the
world
:
but
also
because
it
much
dampes
and
deadens
the
hearts
and
spirits
of
the
Kings
loving
and
faithfull
subjects
within
the
City
,
who
much
lament
and
grieve
,
that
in
the
Fast-day
they
are
restrained
of
the
spirituall
Food
of
their
soules
,
when
they
desire
and
need
it
most
,
when
as
Preaching
is
likely
to
worke
most
good
upon
their
soules
,
which
stand
in
more
need
of
spirituall
Phisicke
&
Phisicians
,
to
cure
the
plague
of
their
soules
which
hath
brought
the
pestilence
upon
their
bodies
,
than
their
bodies
doe
of
corporall
.
Secondly
,
because
this
restraint
of
Preaching
(
the
chiefe
meanes
to
humble
men
for
and
turne
them
from
their
sins
,
without
which
God
will
not
turne
from
his
wrath
)
will
in
all
likelyhood
procure
the
continuance
of
the
plague
,
as
the
beginning
of
it
brought
in
with
it
a
lamentable
increase
that
very
week
,
as
is
before
noted
.
Yea
forbidding
of
the
Word
to
be
preached
,
brings
the
wrath
of
God
upon
a
people
to
the
uttermost
,
as
1.
thes.
2.
16.
Thirdly
,
because
Preaching
is
no
more
dangerous
on
the
Fast-day
,
than
on
the
Lords
day
,
to
increase
infection
.
Fourthly
,
because
upon
prayer
&
preaching
the
last
great
Fast
,
a
greater
plague
than
this
was
suddainly
and
miraculously
remooved
;
yea
though
the
preaching
was
continued
in
the
heat
of
Summer
.
Fiftly
,
because
this
restraint
,
together
with
the
sayd
alterations
of
the
Fast-booke
,
&
other
innovations
in
the
land
forementioned
,
doe
fill
the
peoples
minds
with
jealousies
&
feares
of
an
universall
alteration
of
Religion
.
Sixtly
,
because
(
as
the
Prelates
doe
extend
the
letter
of
the
Proclamation
,
if
but
one
Parish
in
London
,
or
suburbs
thereof
,
or
but
one
house
in
that
parish
be
infected
,
the
pestilence
thus
continuing
but
in
the
least
degree
,
and
the
Fast
not
ceasing
,
all
Wednesday
sermons
in
the
whole
City
,
must
be
suppressed
.
Seventhly
,
because
the
restraint
of
preaching
on
the
Fast
day
,
is
(
as
we
find
by
experience
)
a
great
prejudice
and
impediment
to
the
free
and
liberall
Collection
for
the
poore
,
which
is
recommended
in
the
Fast
,
in
this
calamitous
&
necessitous
time
,
wherein
the
Plague
brings
with
it
a
Sore
famine
upon
many
thousand
families
,
which
before
this
Sicknesse
lived
in
good
fashion
,
and
were
able
to
give
reliefe
to
the
poore
.
For
no
where
,
and
at
no
time
,
are
mens
hearts
more
inlarged
,
and
hands
extended
in
bounty
to
the
poore
,
than
where
Gods
word
hath
bene
&
is
most
powerfully
&
plentifully
preached
,
as
this
our
City
may
serve
for
a
precedent
and
proofe
.
And
for
this
very
cause
(
were
there
no
more
)
Preaching
was
never
more
necessary
in
this
City
,
than
at
this
time
,
which
doth
so
swarme
with
multitudes
of
poore
,
who
without
some
present
competent
reliefe
must
needs
perish
,
&
so
would
heape
upon
this
City
yet
greater
Sins
,
which
is
ready
to
sinck
under
the
heavie
burthens
both
of
Sins
and
Plagues
.
I
might
note
againe
,
as
an
8.
reason
,
that
great
&
extraordinary
increase
the
very
first
weeke
of
the
Fast
,
together
with
most
hideous
stormes
,
fearfull
and
foule
weather
,
immoderate
raine
,
ever
since
it
began
,
God
testifying
by
his
reviving
and
renewing
of
the
Plague
,
&
by
the
sad
and
black
countenance
of
the
skies
,
and
those
many
great
losses
both
by
Sea
&
Land
,
that
he
abhorres
such
a
Fast
,
as
of
which
his
very
judgements
Speak
,
Call
you
this
a
Fast
?
Yea
also
a
9.
reason
,
because
according
to
the
Prelates
practise
,
this
Fast
is
made
a
meere
[
*
](A17300-e12040-b)
*
This
also
objected
to
me
in
the
Article
of
High-Commission
.
mock
Fast
,
wherein
God
is
mocked
to
the
face
.
For
doe
the
Prelates
propose
this
,
as
the
principall
end
of
their
Fast
,
to
breake
off
their
violent
and
tyrannicall
proceedings
against
Gods
Ministers
,
and
so
against
the
State
of
Religion
?
I
feare
it
.
And
so
long
let
us
never
look
for
any
good
issue
of
this
Fast
,
but
rather
further
judgements
to
be
powred
upon
the
Land
.
For
these
reasons
(
I
say
)
I
could
wish
with
all
my
heart
to
be
an
humble
Petitioner
to
the
King
,
who
I
am
perswaded
would
speedily
hearken
to
such
a
request
,
and
would
certainly
answere
,
that
it
was
never
his
mynd
,
that
Preaching
should
be
in
this
Fast
prohibited
.
The
king
prohibit
Preaching
?
Noe
,
noe
;
we
all
see
who
they
be
that
prohibit
Preaching
,
even
those
that
labour
tooth
and
nayle
to
Suppresse
Preaching
,
and
lay
snares
to
intrap
all
painfull
Preachers
,
as
the
pressing
of
the
booke
for
Sports
for
instance
;
they
being
not
content
,
that
the
booke
be
read
by
the
Curate
,
but
the
[
*
](A17300-e12060-b)
*
As
in
the
case
of
Mr.
Valentine
.
Incumbent
himselfe
must
read
it
,
or
els
abide
extremity
,
as
Suspension
from
his
Ministry
,
Excommunication
out
of
the
Church
,
Sequestration
from
his
living
,
and
Ecclesiasticall
meanes
,
the
great
crying
Sinne
of
this
Land
at
this
day
.
But
I
will
add
no
more
.
So
as
the
Ninivites
shall
rise
in
judgement
against
this
generation
:
for
they
upon
occasion
of
Ionas
preaching
,
proclaimed
a
Fast
,
and
reformed
their
lives
,
and
their
violent
dealing
:
but
these
men
under
pretence
of
a
Fast
(
as
Iezebel
did
to
devoure
Naboths
vinyard
)
would
devoure
Christs
Vinyard
,
while
they
Suppresse
the
Preaching
of
the
Word
,
whereby
men
should
be
convinced
of
their
Sinnes
,
and
converted
from
them
,
and
bring
forth
good
fruits
of
the
Vine
;
and
thereby
harden
their
necks
against
the
Lord
,
and
strengthen
their
hands
in
violence
to
fill
up
their
sinnes
allway
.
The
sixt
Innovation
,
is
about
the
meanes
of
the
knowledge
of
God
,
and
of
the
Mistery
of
our
Salvation
.
That
may
be
verified
of
many
Prelates
in
these
dayes
,
which
Christ
charged
the
Pharisees
with
all
,
Woe
be
unto
you
Scribes
and
Pharisees
hypocrites
,
for
yee
shut
vp
the
Kingdome
of
heaven
against
men
;
for
yee
neither
goe
in
your selues
,
neither
suffer
yee
them
that
were
entring
to
goe
in
:
Matth.
23.
13.
Which
in
Luke
11.
52.
is
expressed
thus
,
Ye
take
away
the
Key
of
Knowledge
.
And
doe
not
our
Prelates
thus
,
when
they
hush
and
silence
all
Lectures
in
whole
Diocesse
?
When
they
suppresse
,
and
cut
short
Preaching
all
they
can
?
When
they
lay
snares
to
muzzle
Gods
Ministers
,
that
they
may
not
Preach
?
When
they
disgrace
and
traduce
Preaching
,
calling
it
in
scorne
,
Sermonizing
?
When
they
forbid
Ministers
to
use
any
prayer
before
their
Sermons
,
but
that
bare
and
barren
forme
of
words
in
the
Canon
,
wrapping
all
[
*
](A17300-e12160-b)
*
As
in
Oxford
,
and
elsewhere
,
She●ford
.
Sermon
of
Charity
.
〈◊〉
36.
●…inted
by
the
allow
ance
of
the
Vice
Chan●●llorer
of
Cambridge
even
at
the
commencement
time
.
〈◊〉
.
Vniversities
,
they
limit
all
Sermons
to
one
hower
,
so
as
the
heares
cannot
injoy
the
benefit
of
more
then
one
Sermon
a
day
?
Yea
what
devises
have
they
not
put
in
practise
to
put
the
light
of
Gods
word
vnder
a
bushell
,
if
not
rather
altogether
to
quench
it
,
if
it
were
in
their
power
?
What
invectives
are
in
Shelfords
ad
Treatise
,
against
Preaching
,
and
the
peoples
knowledge
?
How
doth
he
find
fault
with
the
Peoples
desire
of
Sermons
?
And
pag.
47.
he
Sayth
,
Our
Soli
Sermonists
,
and
Solifidians
,
so
they
may
have
a
Sermon
or
two
on
the
Lords
dayes
&c.
And
pag.
91.
he
allowes
of
Preaching
with
a
restriction
,
and
limitation
,
as
being
not
fit
for
every
Minister
,
but
for
[
*
](A17300-e12190-b)
*
This
he●
speakes
of
the
Prelates
:
For
who
but
they
can
make
new
Lawes
&
Canons
.
extraordinary
&
excellent
men
,
called
by
God
,
and
the
Church
to
reforme
Errours
&
abuses
,
or
to
promulge
to
the
world
new
Lawes
&
Canons
.
And
againe
,
least
this
should
be
too
great
a
burthen
to
these
his
extraordinary
men
,
he
qualifies
the
matter
,
by
restraining
their
preaching
to
certaine
extraordinary
times
in
the
yeare
,
pag.
94.
as
Easter
,
Whit-Suntide
,
Christmas
day
,
and
to
extraordinary
places
too
,
as
Cathedralls
,
and
for
this
cause
(
pag.
93.
)
he
would
have
many
Ministers
vnfurnished
of
their
licences
,
especially
those
that
preach
twice
every
Lords
day
;
and
those
that
are
permitted
to
preach
,
to
be
restrained
to
certaine
times
,
and
seasons
,
as
once
a
Moneth
at
most
.
And
he
gives
the
reason
of
all
,
because
the
Church
is
now
settled
,
and
therefore
doth
not
need
preaching
,
as
once
it
did
in
its
infancy
.
So
he
.
Thus
they
labour
tooth
and
nayle
to
cry
downe
Preaching
.
For
(
saith
he
)
p.
94.
Reading
is
the
ordinary
preaching
,
ordained
by
God
himselfe
.
And
this
is
that
maine
marke
which
they
al
shoot
at
,
to
mould
up
all
in
the
Lumpe
of
the
Communion
Booke
,
and
make
that
the
Summe
and
Scope
,
&
the
very
Circle
of
al
Religion
&
Knowledge
.
The
Seventh
innovation
,
is
in
the
rule
of
faith
:
for
whereas
the
sole
and
complete
rule
of
faith
,
is
the
Holy
Scripture
,
as
.
2.
Tim.
3.
Our
new
Doctors
cry
up
the
dictates
of
the
Church
,
to
wit
,
of
the
Prelates
,
to
be
our
only
guides
in
Divinity
;
as
in
Reeves
Communion
booke
Catechisme
expounded
pag.
20.
and
206.
where
all
Ministers
must
submit
to
the
judgement
of
the
Prelates
in
all
matters
pertaining
to
religion
:
and
all
Prelates
must
submit
to
the
Arch-Prelate
,
as
having
a
Papal
infalibility
of
spirit
,
whereby
as
by
a
Divine
Oracle
,
all
questions
in
Religion
are
finally
determined
.
And
here
I
cannot
forget
a
speech
of
the
chiefest
Prelate
of
England
,
in
the
High
Commission
,
who
at
the
censure
of
Doctor
Bastwicke
,
for
oppugning
the
Iurisdiction
of
Bishops
jure
divino
,
as
being
no
where
found
in
the
Scripture
,
but
the
contrary
,
sayd
openly
,
that
in
matters
of
divinity
wee
are
not
tyed
to
the
Scriptures
,
but
to
the
Vniversall
Catholicke
Church
in
all
ages
;
for
how
,
(
said
hee
)
shall
wee
know
the
Scriptures
,
but
by
the
Church
.
And
therefore
not
without
some
reason
doth
that
Iesuite
(
in
his
Pamphlet
printed
in
English
,
1636
,
intituled
A
Direction
to
bee
observed
by
N.
N.
)
make
a
laudable
mention
of
that
great
Prelate
,
saying
,
[
*
](A17300-e12320-b)
*
Pag.
14.
Although
I
ought
not
to
dissemble
,
but
doe
gladly
acknowledge
,
and
deservedly
publish
in
this
occasion
,
for
a
patterne
to
others
in
this
Realme
,
the
care
of
the
Chiefest
Prelate
in
England
,
in
prohibiting
the
sale
of
Bookes
tending
to
Socinianisme
.
So
there
;
But
what
meaneth
the
Iesuite
here
by
Socinianisme
.
Hee
tells
us
plainly
,
pag.
16.
and
17.
in
these
words
:
First
then
,
I
say
,
that
the
very
Doctrine
of
Protestants
,
if
it
be
followed
closely
,
and
with
coherence
to
it selfe
,
must
of
necessity
induce
Socinianisme
.
This
I
say
confidently
,
and
evidently
proove
,
by
instancing
in
one
errour
,
which
may
well
bee
termed
the
Capitall
,
and
mother
Heresy
,
from
which
all
other
must
follow
at
ease
:
I
meane
,
their
here●y
in
affirming
that
the
perpetually
visible
Church
of
Christ
,
descended
by
a
never
interrupted
succession
fromour
Saviour
,
to
this
day
,
is
not
infallible
in
all
that
it
proposeth
to
bee
believed
,
as
revealed
truthes
.
For
if
the
infallibility
of
such
a
publicke
Authority
bee
once
impeached
;
what
remaines
,
but
that
every
man
is
given
other
to
his
owne
wit
,
and
discourse
?
And
talke
not
here
of
holy
Scripture
?
And
a
little
after
:
And
indeed
,
take
away
the
authority
of
Gods
Church
,
no
man
can
bee
assured
,
that
any
one
Booke
or
parsell
of
Scripture
,
was
written
by
divine
inspiration
,
or
that
all
the
contents
are
infallibly
true
,
which
are
the
direct
errours
of
Socinians
.
So
hee
Where
wee
see
what
his
meaning
is
,
when
hee
commends
the
chiefe
Prelate
,
as
a
patterne
to
all
other
in
prohibiting
such
bookes
,
as
exalt
the
sole
authority
of
holy
Scripture
,
as
the
onely
Rule
of
faith
.
Thus
not
unde
servedly
hee
commends
him
for
upholding
the
authority
of
the
Church
(
to
wit
,
of
the
Pope
primarily
,
and
next
after
him
the
Prelates
)
as
whereon
depends
the
authority
and
sence
of
Scripture
.
Well
?
But
is
this
the
way
of
setling
the
faith
of
Christians
in
the
true
religion
?
Nay
,
is
it
not
the
high
&
ready
way
to
unsetle
all
,
&
to
make
religion
a
wether-cocke
,
to
be
turned
this
way
,
or
that
way
,
as
the
winde
of
mans
unstable
&
erronious
fancy
shall
blow
&
move
it
?
And
for
proofe
hereof
,
And
to
speake
the
trueth
,
what
learned
judicious
man
,
can
,
after
unpartiall
examination
,
imbrace
Protestantisme
?
which
waxeth
even
weary
of
it selfe
;
Its
Professors
,
they
especially
of
greatest
worth
,
learning
,
and
authority
,
declare
themselves
to
love
,
temper
and
moderation
,
allow
of
many
things
,
which
some
yeeres
agoe
,
were
usually
condemned
,
as
Superstitious
and
Artichristian
,
and
are
at
this
time
more
unresolved
where
to
fasten
,
then
at
the
infancie
of
their
Church
.
Thus
by
the
way
hee
sheweth
who
they
bee
,
that
are
the
chiefe
Fathers
of
that
new-fangle
religion
of
Protestancy
of
late
birth
in
England
,
namely
those
of
greatest
worth
,
learning
,
and
authority
,
as
the
Prelates
are
counted
to
bee
,
who
are
of
that
temper
and
[
*
](A17300-e12390-b)
*
As
I
was
lately
charged
in
the
Articles
of
High
Commission
,
〈◊〉
that
my
sermoni
offended
the
more
moderate
bearers
.
moderation
,
as
they
allow
of
many
things
,
which
some
yeeres
agoe
,
were
usually
condemned
,
as
superstitious
and
Antichristian
.
But
how
doth
the
Iesuite
demonstrate
this
?
Pag.
Twenty
two
,
Hee
saith
,
For
doe
not
the
Protestant
Churches
begin
to
looke
with
another
face
?
Their
walls
to
[
a
](A17300-e12420-b)
a
As
with
dumbe
Pictures
and
Images
,
Laymens
bookes
,
in
steed
of
Scripture
Sentences
.
speake
with
a
new
language
?
Their
,
Preachers
to
use
a
[
b
](A17300-e12440-b)
b
By
speaing
smooth
things
,
and
not
roughly
against
Popery
&
sin
.
sweeter
tone
?
Their
annuall
publicke
Tentes
in
their
[
c
](A17300-e12460-b)
c
See
before
Franciscus
a
Sancta
〈◊〉
note
of
Cambridge
Commencement
.
Vniversities
,
to
bee
of
another
style
,
and
matter
?
Their
books
to
appeare
[
d
](A17300-e12480-b)
d
As
Dr.
Coosens
Private
Devotions
,
with
the
Iesuits
badge
.
Here
●e
quotes
these
in
the
margent
.
For
●…mple
.
The
Pope
not
Antichrist
.
Prayer
for
the
Dead
.
〈◊〉
bus
Patrum
,
Pictures
:
That
the
Church
hath
authority
to
determine
Controversies
in
faith
,
and
to
interpret
the
Scripture
about
Free
will
,
and
Predestinat●on
,
Vniuersall
grace
;
that
all
our
works
are
not
sinnes
;
merit
of
good
works
,
inherent
justice
,
Faith
alone
doth
not
justify
.
Charity
〈◊〉
to
bee
preferred
before
knowledge
,
Traditions
,
Commaundements
possible
to
bee
kept
.
with
titles
and
arguments
,
which
once
would
have
caused
a
mighty
scandal
among
the
brethren
?
Their
doctrine
to
be
altered
in
many
things
,
and
even
in
those
very
paints
for
which
their
Progenitors
for
sooke
the
then
visible
Church
of
Christ
?
Their
39
Articles
,
that
is
,
the
summe
,
the
Confession
,
and
almost
the
Greed
of
their
Faith
,
are
patient
:
Patient
?
They
are
ambitious
of
some
sense
,
wherein
they
may
seeme
,
to
bee
Catholicke
.
To
alledge
the
necessity
of
wife
and
children
in
these
dayes
,
is
but
a
weake
plea
for
a
married
Minister
to
compasse
a
Benefice
.
Fiery
Calvinisme
,
once
a
darling
in
England
,
is
at
length
accounted
Heresy
;
yea
and
little
lesse
then
Treason
.
Men
,
in
word
and
writing
,
use
willingly
the
once
fearefull
names
of
Priests
and
Altars
.
Nay
,
if
one
doe
but
mutter
against
the
placing
of
the
Altar
after
the
old
fashion
,
for
a
warning
hee
shall
be
well
warmed
by
a
[
†
](A17300-e12500-b)
†
A
little
Treatise
so
intituled
,
&
printed
1636.
coale
from
the
Altar
.
English
Protestants
are
now
put
in
[
*
](A17300-e12520-b)
*
Sunday
no
Sabboth
.
A
Sermon
printed
1636.
pag.
38.
mind
,
that
for
exposition
of
Scripture
,
by
[
‡
](A17300-e12540-b)
‡
Lib
Can.
An.
1571.
Can.
19.
canon
they
are
bound
to
follow
the
ancient
Fathers
.
And
to
conclude
all
in
one
maine
point
:
The
Protestant
Church
in
England
willingly
professeth
so
small
Antiquity
,
and
so
weake
subsistence
in
it selfe
,
that
they
acknowledge
no
other
visible
being
for
many
Ages
,
but
in
the
Church
of
Rome
.
So
the
Iesuite
.
Behold
here
now
,
Protestant
Reader
,
what
testimony
a
Iesuite
can
give
of
the
present
state
of
our
Church
,
and
that
out
of
his
owne
reading
and
observation
,
and
which
we
our selves
cannot
deny
;
all
which
hee
ascribeth
to
the
Prelates
,
as
those
whom
hee
indigitates
for
men
of
greatest
worth
,
learning
,
&
authority
,
who
declare
their
Innovations
;
as
Sodome
her
sinnes
,
and
hide
them
not
,
even
our
enemies
,
now
their
friends
being
witnesses
,
who
gladly
feed
their
infants
with
the
pappe
of
our
new
Papisme
.
But
to
returne
to
our
particular
point
of
Innovation
concerning
the
rule
of
faith
,
which
our
Prelats
have
turned
off
from
the
holy
Scripture
,
to
the
authority
of
the
Church
:
this
is
the
maine
upshot
in
Dr.
Whites
Treatise
of
the
Sabbath
day
,
wherein
he
tyes
the
observation
of
the
Lord
,
day
to
that
limitation
,
which
the
Prelates
of
the
Church
doe
,
or
shall
prescribe
;
&
so
also
all
other
matters
of
Religion
.
And
doe
they
not
also
overthrow
the
Scriptures
,
as
the
rule
of
faith
,
in
that
they
restraine
the
preaching
of
them
to
their
illiberall
allowance
,
inhibiting
such
and
such
points
to
be
medled
with
;
as
before
is
shewed
?
&
doe
they
not
place
the
Communion
booke
as
a
rule
of
faith
in
all
matters
of
Religion
,
wherin
the
Arch-Bishops
definitive
sentence
must
determine
,
as
Recv
.
ibid.
p.
206.
The
8th
innovation
or
Change
,
is
in
the
rule
of
manners
:
which
rule
,
must
not
be
any
more
the
word
of
Christ
,
and
the
writings
and
examples
of
the
holy
Apoles
,
wherein
they
followed
Christ
;
for
that
is
counted
too
precise
and
puritanicall
:
but
our
Prelates
have
prescribed
a
new
rule
of
Christian
manners
,
to
wit
,
the
example
of
their
owne
lives
,
and
the
dictates
of
their
writings
;
the
Summe
whereof
is
,
to
make
a
mixed
Religion
&
conversation
of
Christians
,
which
is
partly
holy
in
an
external
forme
of
godlinesse
,
without
the
power
thereof
&
partly
in
admitting
,
allowing
,
approving
,
applauding
countenancing
,
and
dispensing
by
Episcopall
authority
,
of
a
heathenish
kinde
of
life
,
and
that
especially
in
most
Sacred
times
,
as
the
Lords
day
;
which
though
dedicated
wholly
to
the
worship
and
service
of
God
,
yet
the
rule
of
the
Sanctification
hereof
;
which
is
the
4th
Commaundement
,
and
the
example
of
Christs
and
his
Apostles
,
these
novellers
do
altogether
reject
,
as
abolished
,
&
instead
thereof
advance
their
new
Traditions
,
which
is
to
allow
one
part
of
the
Day
for
God
,
and
the
rest
to
mans
carnall
Lusts
,
Sin
,
the
world
,
the
Devil
,
as
our
Homily
Saith
.
So
as
the
due
observation
and
Sanctification
of
the
Lords
day
,
being
a
platforme
and
patterne
of
a
Christian
Conversation
,
a
Christian
being
that
in
his
whole
life
,
in
a
proportion
,
which
he
is
on
the
Lords
day
;
and
this
platforme
being
defaced
and
broken
by
our
Anti-Sabbatarians
:
it
followeth
that
together
with
their
impions
crying
downe
of
the
4th
Commaundement
,
and
so
accordingly
the
due
Sanctification
of
the
Lords
day
intire
,
without
mixture
of
heathenish
.
Sports
and
Pastimes
,
they
deface
and
destroy
the
very
face
,
beauty
&
power
of
all
religion
,
&
so
do
set
up
a
new
Forme
of
it
,
never
allowed
of
(
as
by
a
Law
)
in
the
world
,
before
.
And
herein
doe
our
Apostates
out
strip
the
very
Pontificians
themselves
who
did
never
yet
mak
a
Law
,
nor
take
upon
them
to
allow
any
other
rule
of
Christian
life
,
than
the
Scriptures
;
although
they
have
(
with
our
innovators
)
denyed
the
Scripture
to
be
the
onely
and
absolute
rule
of
faith
,
independent
upon
any
humain
power
.
For
even
Bellarmine
exclameth
against
,
O
what
a
God
have
the
Christians
,
what
a
famous
Law
giver
,
who
●ither
commandeth
,
or
permitteth
these
things
?
Now
if
the
Turkes
:
should
upbrayd
us
in
England
,
and
cast
vs
in
the
teeth
with
our
Lord
&
Lawgiver
Iesus
Christ
,
as
if
he
eyther
commaunded
,
or
allowed
Sports
&
Pastimes
upon
the
Lords
day
:
our
answere
must
be
,
that
our
great
Lawgiver
Christ
doth
not
any
way
tolerate
,
much
lesse
commaund
any
Sports
or
Pastimes
on
his
Sacred
day
,
as
wherewith
both
God
is
dishonoured
,
&
his
day
profaned
:
but
out
Lord-Prelates
are
they
,
who
doe
usurpe
unto
themselves
a
Lawlesse
power
to
dispense
with
that
part
of
the
Lords-day
as
they
please
,
wherein
men
may
runne
riot
,
and
keep
their
Bacchanals
,
and
their
Floralia
,
without
controwle
,
such
as
Christ
and
his
word
forbids
to
be
done
on
any
day
.
Much
more
might
be
spoken
of
the
Late
Changes
,
but
this
suffice
for
the
present
[
*
](A17300-e12650-b)
*
All
these
things
they
doe
most
boldly
maintaine
,
while
they
Article
against
mee
for
laying
these
to
their
charge
But
what
speakewe
of
Changes
?
Our
Changes
doe
plead
,
that
they
bring
in
no
changes
,
but
revive
those
things
,
which
ancient
Canons
have
allowed
and
prescribed
:
as
standing
up
at
Gloria
Patri
,
and
at
the
reading
of
the
Gospell
:
bowing
at
the
nameing
of
Iesus
,
and
to
the
High
Altar
:
remooving
the
Communion
Table
to
stand
Altarwise
,
at
the
East-end
of
the
Chancell
:
praying
with
the
face
towards
the
East
,
where
the
Altar
standeth
:
placing
of
Images
in
Churches
:
erecting
of
Crucifixes
over
the
Altars
;
commanding
of
long
Martins
instead
of
Preaching
,
and
the
like
.
To
this
we
answere
,
that
we
in
this
Land
are
not
to
be
ruled
by
the
Popes
Canons
,
or
the
Canon
Law
,
but
by
the
Law
of
God
,
&
of
the
King
.
Although
I
[
*
](A17300-e12670-b)
*
In
the
High
Commission
not
long
since
in
a
cause
about
a
Pe●●
in
the
Church
.
once
heard
a
Papall
Canon
was
alledged
in
opposition
to
a
Parliamentary
Statute
in
K.
Edw.
6.
his
raigne
alledged
by
the
adverse
Advocates
,
&
it
passed
for
Currant
,
none
gain-saying
it
.
But
as
for
those
Rites
&
Ceremonies
to
be
used
in
our
Church
,
they
are
by
an
Act
of
Parliament
(
prefixed
to
the
Communion
booke
)
restrained
to
those
only
,
which
are
expressed
in
the
same
booke
;
and
if
any
,
by
private
authority
,
shall
presume
to
introduce
into
practise
any
other
besides
these
,
he
is
to
suffer
imprisonment
for
a
time
,
and
if
he
persist
,
perpetuall
imprisonment
,
and
losse
of
all
his
spirituall
promotions
during
his
life
.
But
besides
all
this
,
these
men
have
one
speciall
Sancturary
to
fly
unto
,
&
that
is
,
their
Cathedrall
Churches
,
where
they
may
lay
hold
upon
the
hornes
of
their
Altars
.
These
be
their
old
high
places
not
remooved
.
These
,
as
they
are
commonly
used
,
bee
the
ancient
dennes
of
these
old
Foxes
to
which
they
flie
,
being
this
pursued
;
of
whom
the
Scripture
saith
,
Take
us
the
Foxes
,
the
little
Foxes
,
that
spoile
the
Vines
:
These
bee
those
nests
and
nurceries
of
Superstition
and
Idolatry
,
wherein
the
old
Beldame
of
Rome
hath
nuzzled
up
her
brood
of
Popelings
,
and
so
preserved
her
usum
Sarum
in
life
to
this
very
day
.
And
now
these
are
be
come
impregnable
bulworkers
to
patronize
our
Re-builders
of
Babell
,
in
all
their
innovations
.
Innovations
,
Say
they
?
Wee
bring
in
no
innovations
,
no
new
rites
,
but
what
hath
beene
in
use
ever
since
the
Reformation
,
and
that
in
the
most
eminent
Places
,
even
the
Mother
Churches
of
the
Land
.
Now
all
that
wee
goe
about
,
is
to
reduce
inferiot
churches
to
an
unity
,
and
conformity
to
their
Mother
Churches
;
So
as
thus
bringing
all
to
unity
,
wee
shall
take
off
that
reproach
,
which
the
adversaries
cast
upon
us
in
this
kinde
;
and
which
wee
shall
then
retort
upon
themselues
,
for
their
diffentions
betweene
their
Regulars
and
Seculars
.
Thus
doe
our
Master-builders
plead
,
and
so
by
their
cunning
insinnuations
,
under
a
pretence
of
Piety
and
peace
,
of
unity
,
and
uniformity
,
preaching
peace
,
peace
,
when
nothing
but
warre
is
in
their
heart
&
hand
,
(
as
Psal.
55.
21.
and
59.
7.
)
doe
so
farre
prevaile
,
that
before
wee
bee
aware
,
they
will
by
this
meanes
pretrily
reduce
us
to
a
perfect
peace
and
unity
with
old
Mother
Rome
againe
.
For
these
Mother
Churches
,
to
which
all
Danghter
.
Churches
must
conforme
,
are
they
not
the
naturall
daughters
of
Rome
?
Doe
they
not
from
top
to
toe
exactly
resemble
her
?
Her
pompous
Service
,
her
Altars
,
Palls
,
Copes
,
Crucifixes
,
Images
,
superstitious
gestures
,
and
Postures
,
all
instruments
of
musicke
(
as
at
the
dedication
of
the
King
of
Babylons
Image
)
Long
Babylonish
Service
,
so
bellowed
and
warbled
out
,
as
the
heareers
are
but
little
the
wiser
.
Are
not
these
high
Places
also
the
receptacles
and
nurceries
of
a
number
of
idle
bellies
,
to
say
no
worse
?
Doe
not
the
fat
Prebends
So
cramme
their
Residenciaries
,
that
the
while
their
starveling
Flocks
in
the
countrey
doe
famish
for
want
of
spirituall
Food
?
But
as
Erasnius
said
of
Luther
,
how
his
fault
was
,
that
he
meddled
with
the
Popes
Miter
,
and
the
Monkes
bellies
.
But
this
I
note
by
the
way
,
to
show
how
all
those
,
that
are
maintained
by
Cathedralls
,
are
ingaged
to
helpe
forward
those
Innovations
that
are
now
on
foot
,
because
they
make
much
for
the
supporting
of
their
Papall
Pompe
.
But
let
us
a
little
examine
what
force
there
is
in
this
Argument
:
Cathedralls
are
so
and
so
:
therefore
all
other
Churches
must
conforme
to
them
.
I
deny
the
Argument
.
Legibus
vivendum
est
,
non
exemplis
.
We
must
live
by
lawes
,
not
by
examples
.
The
rites
and
ceremonies
of
all
our
Churches
are
prescribed
,
and
precisely
limited
by
the
Lawes
of
the
Land
,
by
Act
of
Parliament
,
and
are
not
left
at
large
to
the
Example
of
Cathedralls
.
Nay
,
how
comes
it
about
,
that
Cathedralls
have
usurped
that
Lawlesse
and
boundlesse
Liberty
of
conforming
themselves
to
Rome
in
all
those
their
ceremonies
?
What
law
can
they
show
for
this
?
Will
they
plead
prescription
?
For
how
long
time
?
What
prescription
can
Durhams
Cathedrall-Church
plead
for
her
new
service
,
new
Cop●s
,
new
Images
of
Saints
and
Angels
,
new
rites
on
Candlemas
day
,
with
their
hundreds
of
tapers
,
and
candles
;
and
instead
thereof
bringing
a
Spirituall
darkenesse
upon
mens
soules
,
by
shutting
out
the
ancient
morning
Prayers
,
and
other
meanes
of
true
knowledge
and
devotion
?
Are
not
the
authors
of
this
innovation
yet
alive
?
What
Prescription
of
long
custome
can
the
Cathedrall
Church
of
Bristow
plead
,
which
now
of
late
also
hath
set
up
new
Images
of
the
Apostles
and
other
Saints
?
What
Prescription
can
Pauls
Cathedrall
bring
for
those
mitred
Images
and
Statues
newly
erected
,
and
for
those
winged
Angels
round
about
the
Quire
?
What
Prescription
can
that
Cathedrall
Church
at
Wo●verhampton
in
Staffordshire
plead
for
her
goodly
costly
new
Altar
,
with
the
Dedication
thereof
within
these
2.
or
3.
yeares
last
past
,
in
which
Dedication
,
all
the
Romane
rites
were
observed
,
as
Censings
,
washings
,
bowings
,
Copes
(
though
but
borrowed
from
Lichfeild
)
chantings
,
abusing
of
Scripture
(
as
Iohn
.
10.
22.
)
to
prove
dedication
of
Altars
,
and
the
like
?
or
what
custome
can
the
Same
Church
plead
,
for
erecting
their
new
Altar
,
and
throwing
out
of
their
ancient
and
[
*
](A17300-e12840-b)
*
M.
Le●
.
painfull
Preacher
?
What
warrant
have
they
for
setting
up
such
Altars
for
Baal
,
such
dumbe
gods
,
and
casting
downe
the
throne
,
and
stopping
the
mouth
of
the
living
God
?
The
like
may
be
said
of
many
other
Cathedrals
,
if
not
all
,
which
within
these
few
yeares
,
yea
but
Yesterday
,
have
beene
strangely
metamorphosed
into
a
Curtizan-like
garbe
?
and
now
must
be
,
Like
Mother
,
Like
Daughter
.
Must
therefore
all
Churches
conforme
to
their
new
Romish
Pashions
?
Must
therefore
the
Cathredrals
in
Oxford
,
I
meane
these
C●lledge-Churches
,
as
Magdale●s
,
Christs
Church
,
Queenes
,
S.
Iohns
,
and
others
,
as
also
those
Chappels
in
Cambridge
,
as
Peter-house
Chappell
,
S.
Iohns
,
Kings
,
Queenes
,
become
the
●●rceries
and
Springs
of
Superstition
and
Idolatry
to
the
whole
Land
,
because
of
late
dayes
they
have
crested
goodly
new
Altars
,
Images
,
Crucifires
,
and
such
like
orn●ments
of
the
Romish
where
?
And
because
they
both
practise
and
presse
the
bowing
to
those
Idols
,
must
therefore
all
Scholars
bow
unto
them
?
To
what
end
then
shall
men
send
their
Sons
to
the
Universities
,
if
there
they
must
be
trained
up
to
the
Superstition
,
and
Idolatrie
,
of
Popery
.
Thus
we
see
how
unlike
our
Cathedrals
be
to
that
they
were
formerly
,
being
newly
set
out
with
a
Romish
dresse
,
according
to
those
Spirits
which
rule
in
the
ayre
:
so
as
their
examples
ought
to
be
no
Lawes
to
bring
in
an
universall
conformity
to
these
yesterday
innovations
,
in
Mother-Cathedrals
.
Againe
,
by
what
title
doe
Cathedrals
came
to
be
Mothers
to
other
Churches
?
what
Mothers
?
Except
Step-Mothers
.
For
they
never
bore
,
nor
brought
forth
those
Churches
,
whom
they
call
daughters
.
And
right
Step-Mothers
they
be
that
cheat
the
children
of
their
But
they
alledge
the
Order
for
St.
Gregories
by
Paules
,
wherein
there
is
an
imitation
of
this
conformity
of
other
Churches
to
their
Mother-Cathedrals
.
I
answere
,
our
gratious
King
at
that
,
as
at
other
times
(
as
still
lik●
himselfe
)
plainly
said
that
he
would
have
no
innovations
.
Nor
can
we
imagine
,
that
it
was
any
part
of
his
meanning
,
that
all
Churches
should
in
all
things
conforme
to
Cathedralls
,
much
lesse
that
all
Cathedralls
should
bring
in
new
rites
,
that
so
other
Churches
might
conforme
to
them
.
What
?
Must
other
Churches
have
Organs
,
Singing
Quires
,
Altars
,
Images
,
Crucifixes
,
Tapers
,
Copes
,
and
the
like
,
because
such
is
the
guise
of
Cathedralls
?
Must
long
chanting
Service
goe
up
,
and
preaching
goe
downe
,
because
it
is
So
in
Wolverhampton
,
Durham
,
and
other
Cathedralls
?
But
by
what
Law
?
By
the
Popes
Canon
?
Doth
not
our
Law
exclude
out
of
all
Churches
all
other
rites
,
besides
those
in
the
Communion
Booke
?
Doth
not
the
Homily
fore-cited
prayse
God
,
for
the
purging
of
our
Parish
Churches
from
piping
,
chanting
,
and
the
like
,
as
wherewith
God
is
so
sore
displeased
,
and
the
house
of
Prayer
defiled
?
And
doth
not
another
Homily
condemne
the
setting
up
of
Images
,
many
Altars
,
Images
,
and
Idols
,
as
heathenish
and
Iewish
abuses
?
How
then
will
our
new
Masters
,
our
Innovators
make
good
the
bringing
in
of
these
things
afresh
into
Cathedrals
,
&
forcing
all
petty
churches
to
conforme
thereunto
?
would
the
Prelates
thus
make
the
Mother
Cathedrals
,
(
thus
by
themselves
made
&
adopted
Romes
daughters
)
their
Concubines
,
whereon
to
beget
a
new
bastard
generation
of
sacrificing
,
Idolatrous
Masse-Priests
throughout
the
Land
,
which
our
good
Lawes
,
and
all
our
learned
and
pious
Divines
proclaimed
illegitimate
,
and
abominable
?
So
as
I
cannot
but
wonder
(
though
I
hope
better
)
that
these
,
desperate
and
all
daring
Popish
Innovators
,
turning
off
the
State
of
the
Kingdome
,
and
Church
upside
downe
,
beating
themselves
either
upon
the
Popes
Canon-Law
,
overtopping
the
Regall
power
,
or
upon
the
evill
example
,
of
their
lately
metamorphosed
Cathedrals
conformed
to
Rome
,
that
so
they
may
finely
or
furiously
inforce
all
the
Churches
in
England
to
the
like
conformity
,
and
so
reduce
[
*
](A17300-e12970-b)
*
Quae
bellua
ruptis
cum
semel
effugit
,
redded
se
prava
Catenis
.
England
under
the
Papall
yoake
againe
(
they
being
now
dead
,
that
felt
the
intollerable
pressure
of
it
,
and
a
new
generation
sprung
up
,
that
affect
novelty
,
and
to
trade
with
Rome
againe
)
and
[
*
](A17300-e12990-b)
*
Gen.
11.
6
nothing
can
now
stay
them
,
but
they
will
either
breake
all
in
pieces
,
or
their
owne
neckes
:
that
they
are
not
cited
before
the
Royall
Tribunalls
of
Iustice
,
and
the
Iudges
and
Iustices
in
their
Circuits
and
assises
doe
not
take
Cogniscance
of
such
perturbers
,
who
undermine
and
overthrow
the
State
of
Church
and
Common
weale
,
and
mingle
heaven
and
earth
together
,
and
so
condignely
punish
them
for
their
intolerable
usurpations
:
So
should
my
text
be
here
made
up
,
My
Son
feare
thou
the
Lord
and
the
King
,
and
meddle
not
with
them
,
that
are
given
to
change
:
For
their
calamity
shall
rise
suddainly
,
and
who
knoweth
the
ruine
of
them
both
?
But
(
alas
!
)
have
they
not
got
the
Lawes
under
their
girdles
,
and
doe
they
not
trample
them
as
durt
under
Wee
know
not
what
to
doe
,
but
our
eyes
are
towards
〈◊〉
,
O
Lord
?
And
besides
all
this
,
in
the
last
place
,
being
pulled
away
from
the
hornes
of
their
Cathedrall
Altars
,
as
not
able
to
shelter
them
from
their
pursuers
,
they
fly
(
as
to
their
last
refuge
,
and
most
impregnable
Fort
,
as
they
conceive
)
to
the
Kings
Chappell
.
Wherein
they
doe
as
the
Fish
[
*
](A17300-e13060-b)
*
Aeliani
vari●
historiae
.
lib.
c.
1.
Polypus
,
or
many-foot
,
which
gets
her selfe
closse
to
the
rocke
,
and
putting
on
the
colour
of
the
rocke
,
so
as
she
seemes
to
be
a
part
of
it
,
when
other
fishes
swimme
toward
the
rock
for
shelter
,
she
catches
them
unawares
in
her
net-like
haires
or
hornes
.
So
our
Innovators
getting
closse
to
the
King
,
as
unto
the
rock
,
assimiling
themselves
to
the
manners
of
the
Court
,
when
the
fishes
think
to
fynd
shelter
and
protection
,
under
the
Rocke
,
they
are
ready
with
their
fangs
to
intangle
and
devour
them
.
Well
,
what
say
they
of
the
Kings
Chappell
?
They
plead
the
whole
equipage
,
furniture
,
and
fashion
thereof
,
as
a
patterne
for
all
Churches
.
There
(
say
they
)
is
an
Altar
,
there
bowing
towards
it
,
there
Crucifixes
,
there
Images
,
&
other
guises
.
And
why
should
Subject
,
be
wiser
then
the
King
?
Totus
componitur
orbis
Regis
ad
exemplum
.
To
this
I
answere
:
1.
Why
should
subjects
think
to
compare
with
the
King
in
the
State
of
his
royall
Family
,
or
Chappell
?
2ly
there
be
many
things
in
the
Kings
Chappell
which
were
presumption
to
have
in
ordinary
Churches
,
and
some
things
cannot
be
had
or
maintained
in
them
,
as
a
quire
of
Gentlemen
,
Singing
men
,
&
other
Choristers
,
which
dayly
sing
Service
in
the
Chappell
;
and
sundry
,
other
.
3ly
.
The
worship
and
service
of
God
,
and
of
Christ
,
is
not
to
be
regulated
by
humaine
examples
,
but
by
the
Divine
rule
of
the
Scriptures
.
In
vaine
they
worship
me
,
teaching
for
Doctrines
the
Commandements
of
men
.
The
three
children
would
not
bow
to
the
Kings
goodly
golden
Image
.
The
old
Christians
would
not
so
much
,
as
offer
incense
in
the
presence
of
Iulian
the
Emperors
Altar
,
and
at
his
commaund
,
though
he
propounded
,
golden
rewards
to
the
doers
,
and
menaced
fiery
punishments
to
the
denyers
.
4ly
,
The
externall
rites
and
ceremonies
in
the
Church
are
limited
by
Act
of
Parliament
,
prefixed
to
the
Communion
booke
,
and
no
more
to
be
added
or
used
in
Churches
.
Lastly
,
Suppose
(
which
we
trust
never
to
see
,
&
which
our
hearts
abhorre
once
to
imagine
)
Masse
were
set
up
in
the
Kings
Cappell
;
is
this
a
good
argument
:
why
it
should
be
admitted
in
all
the
Churches
throughout
the
Realme
of
England
.
But
enough
of
this
.
And
here
an
end
for
this
time
;
and
thus
farre
of
this
text
,
which
as
I
began
,
so
I
will
conclude
with
all
,
My
Son
,
feare
thou
the
Lord
,
and
the
King
,
and
meddle
not
with
them
that
are
given
to
change
.
For
their
calamity
shall
rise
suddenly
,
and
who
knoweth
the
ruine
of
them
both
?
FINIS
.