INNOVATIONS Unjustly charged upon the Present CHURCH and STATE.  
OR AN ANSWER TO THE MOST MATERIAL PASSAGES of a Libellous Pamphlet MADE BY MR. HENRY BURTON, AND ENTITLED An Apology of an Appeal, etc.  
BY CHRISTOPHER DOW B. D.  
LONDON, Printed by M. F. for JOHN CLARK, and are to be sold at his Shop under S. Peter's Church in Cornhill.  
M DC XXXVII.   

To the Ingenuous Reader.  
THis Treatise was finished and intended for the Press, at the beginning of Easter Term last, at which time it was expected that M. B. and his Confederates would have had their censure: Had it then comen forth, the speed it made would, perhaps, have made some Apology for the defects of it. However, in all this delay, I wanted both leisure and will to add or alter any thing, and resolved to let it pass in its first dress. If it seem incompt and less accurate than might haply be expected; the comfort is, that (with all faults) it is a cover fit enough for such a cup. Only one thing may seem strange; That (having promised it). I add nothing particularly of the Appeal and its Apology. The truth is; the only point of moment which I reserved for that part was, The Legality of the Bishops exercising their Jurisdictions in their own names, and of their proceed in the High Commission. The rest (excepting his often repeated railings, and frivolous reasons, which I never thought worthy of any serious answer) I have met with in the Sermons, and answered so far as I thought fit. Now for that point, That which was spoken in that High and Honourable Court of Star-Chamber at the Censure, and the expectation of somewhat shortly to be declared by Authority, for the full clearing of it; Made me (even when this book was more than half printed) to alter my first determination, and suppress those things which I once intended to publish upon that part; judging it altogether needless, if not presumption, to bring my poor verdict either to second, or prevent so judicial and authentic a decision: and (that point excepted) I held the rest not worthy a peculiar Chapter. I will add no more save the best wishes of  
Thine in our common Saviour C. D.   

THE CONTENTS OF the CHAPTERS.  
Chap. 1. Fol. 1. 
AN Introduction to the ensuing Discourse, containing the reasons inducing the Author to undertake it, and his aim in it.  Chap. 2. Fol. 7. 
A short Relation, or Description, of M. H. Burton his course and manner of life. Of the occasion of his discontent, his dismission from the Court. The ground of his dislike and hatred against the Bishops, and betaking himself to the people. The course he hath since taken, in his Books and Sermons, to make himself plausible, and the Bishops envied. Of the Book called A divine Tragedy, etc.  Chap. 3. Fol. 14. 
Of this book of his; The parts of it. Of the title of his Sermons. The dedication of it to his Majesty, and some passages in it.  Chap. 4. Fol. 21. 
Of the Sermons. The Author's intention in the examination of them. A general view of their materials. Their dissonancy from the Text, in every part of it. Their principal argument, Supposed Innovations. The Authors pitching upon them as containing the sum of all.  Chap. 5. Fol. 32. 
Of the supposed Innovations in Doctrine. Of K. James his Order to the Universities for reading the Fathers: done long since: unjustly charged upon the present Bishops. By whomsoever procured, upon just grounds. Not Popish, but against Popery. King James his other Order for preaching, of Election, etc. justified.  Chap. 6. Fol. 38. 
Of his Majesty's Declaration prefixed to the Articles of Religion. M. Burtons' cunning trick to colour his railing against his Majesty's actions, and the danger that may come of it. All truths not necessary to be known or taught. The Doctrine of predestination in M. Burtons' sense best unknown. The Gospel not overthrown, but furthered by the want of it. An uncomfortable Doctrine.  Chap. 7. Fol. 43. 
Of the books that have been printed of late. Of Franciscus à S. Clara. Desire of peace warranted by S. Paul. We and they of Rome differ not in fundamentals. What are fundamentals in M. Burtons' sense. The distinction, in fundamentalibus & circa fundamentalia justified. The Church of England not Schismatical. How far separated, and wherein yet united with the Romish Church. Good works necessary to salvation. justification by works; By charity, in what sense no Popery. Whether the Pope be That Antichrist, disputable. Of confession. Of prayer for the dead, how maintained by our Church. Praying to Saints, justly condemned by Protestants.  Chap. 8. Fol. 58. 
Of the Doctrine of obedience to Superiors. How taught and maintained by the Bishops. Wherein it must be blind; and how quicksighted.  Chap. 9 Fol. 67. 
Of the Doctrine of the Sabbath and Lordsday, falsely accused of Novelty. The sum of what is held or denied in this point by those whom Mr B. opposeth. The Church's power, and the obligation of her precepts. The maintainers of this doctrine have not strained their brains or conscience.  Chap. 10. Fol. 73. 
Of his Majesty's Declaration for sports, etc. M. Burtons' scandalising the memory of K. James about it. His wicked censure of His Majesty for reviving and republishing it. His abusive jeer upon my Lord's Grace of Cant. Five propositions opposed to his so many unjust criminations in this argument.  Chap. 11. Fol. 78. 
Of the 1. Proposition. The Declaration no inlet to profaneness. His Majesty's respect to piety in it. Recreations only permitted, not imposed. Of the 2. Proposition. The sports allowed are lawful, on those days, and in themselves not against the Law of the Land. M. Burtons' seeming respect of the Fathers. Of Revelling. Of mixed dancing: how unlawful, and how condemned by the Ancients, and by the Imperial Edicts. Of Calvin's judgement in this point. Of the 3. Proposition. The Book no means of violation of the 5. Commandment.  Chap. 12. Fol. 97 
Ministers commanded by His Majesty to read the Book. They may and aught to obey. The matter of the Book not unlawful. Things unlawfully commanded, may sometimes be lawfully obeyed. What things are required to justify a subjects refusing a Superiors Command. Refusers to read the Book justly punished. The punishment inflicted, not exceeding the offence. Not without good warrant.  Chap. 13. Fol. 108. 
Of the Innovation (pretended to be) in Discipline. The Courts Ecclesiastical have continued their wont course of justice. St. Austin's Apology for the Church against the Donatists, fitly serves ours. The cunning used by delinquents, to make themselves pitied, and justice taxed. Their practices to palliate and cover their faults. Mr. B's. endeavour to excuse Ap-Evans. Mr. Burtons' opposites not censorious. What they think of (those, whom he calls) Professors, and the profession itself. True Piety approved, and honoured in all professions. The answer to this crimination summed up. The censured, partial judges of their own censures. How offences are to be rated in their censures.  Chap. 14. Fol. 113. 
Of the supposed Innovations in the worship of God. Ceremonies no substantial parts of God's worship. The crimination, and a general answer. Of standing at Gloria Patri. What will-worship is. Standing at the Gospel. Bowing at the name of Jesus. Of the name of Altar: and what sacrifice is admitted. Of the standing of the Altar. Of Communicants going up to the Altar to receive. Of the rails. Of bowing toward the Altar: and to the East: and turning that way when we pray. Of reading the second Service at the Altar.  Chap. 15. Fol. 121. 
Innovation in the civil government slanderously pretended without proof. His slander of my Lord's Grace of Canterbury about Prinnes Prohibition, confuted. Other calumnies against His Grace, etc. answered. The Bishops falsely charged with dividing the King and His Subjects.  Chap. 16. Fol. 132. 
Of the altering of the Prayer-books. The putting In for At. The leaving out of Father of thine elect, etc. no treason. Master B. rather guilty. His pretty shift about it; and how he and some of his use the Prayers of the Church. Of the Prayers for the fifth of November altered. Those Prayers not confirmed by act of Parliament. The Religion of the Church of Rome not Rebellion. Of the alterations in the last Fast-booke. The restraint of preaching. Fasting-day's no Sabbaths.  Chap. 17. Fol. 150. 
Of the sixth pretended Innovation in the means of Knowledge. The Knowledge of God necessary. The Scriptures the key of Knowledge. Impious to take them away, or hinder the knowledge of them. The difference between the Scriptures, and Sermons. How faith is begotten: of Rom. 10. 17. The Word of God must be rightly divided, & what it is so to do.  Chap. 18. Fol. 162. 
Of the seventh pretended Innovation in the Rule of Faith. What matters of Religion are submitted to the Bishop's decision. The Doctrine of our Articles. The properties of the Bishop's decisions. Master Burtons' clamours against the Bishops in this particular, odious and shameful. Of that speech which he ascribeth to the Lord Archbishop of Canterbury, concerning the Catholic Church. What is justly attributed to the Church, and how we, ordinarily, come to know the Scriptures to be Scriptures.  Chap. 19 Fol. 170. 
Of the jurisdiction of Bishops: how far of Divine right given by Christ to his Apostles, and from them derived by succession. The power given to the Apostles divided into several orders. What power Ecclesiastical belongs to the King; and the intent of the Statutes which annex all Ecclesiastical jurisdiction to the Crown. Of Mr. Burtons' Quotation of the jesuits direction to be observed by N. N. M. B. and the jesuite, confederates in detraction and ignorance.  Chap. 20. Fol. 182. 
The last Innovation, in the Rule of manners. The Scriptures acknowledged to be the sole rule of manners, and how. Old Canons how in force. The Act before the Communion-booke doth not forbid the use of ancient and pious customs. Master B. incurring the penalty of that Statute. Of Cathedral Churches. The argument from them frees the rites and ceremonies there used from novelty and superstition. Of the Royal Chapel. His dangerous insinuations referred to the censure of Authority. The Close.  Chap. 21. Fol. 193. 
A brief Discourse of the beginning and progress of the Disciplinarian Faction. Their sundry attempts for their Genevian Darling. Their Doctrines new and different from the true and ancient tenets of the Church of England: and they truly and rightly termed Innovators.    

REcensui librum hunc, cui titulus est [Innovations unjustly charged, etc.] in quo nihil reperio quô minùs cum utilitate publicâ imprimatur.  
june 17. 1637. Sa. Baker R. P. Episc. Londin. Cap. domest.   

INNOVATIONS UNJUSTLY CHARGED UPON THE PRESENT CHURCH and STATE.  

CHAP. I.  
An Introduction to the ensuing Discourse, containing the reasons inducing the Author to undertake it, and his aim in it.  
IT is better (in the judgement of St 
Melius errantis imperitiam silentio spernere, quam loquendo dementu insaniam provocare Nec hoc sue ●●gist●●ii divini●e● nominis aucteritate faciebam, etc. Cypr. ad Demetrian.  Cyprian) by silence to condemn the ignorance of the erroneous, than by speaking to provoke the fury of the enraged. And for this judgement of his, he had the warrant (as he saith) of divine authority. And certainly, it must needs be a great point of folly, to grapple with those, who, (as that Father, of Demetrianus) by the noise of clamorous words, seek rather to get vent and passage for their own, than patiently to hear the opinions of others; it being more easy to still the waves of the troubled sea, than by any discourse to repress the madness of such men. To undertake such a task therefore, is but a vain attempt, and of no more effect, than to hold a light to the blind, to speak to the deaf, or to instruct a stone. Foul-mouthed railers and barking dogs are soon stilled by passing on our way in silence, or by severe and due correction: Yet notwithstanding, this rule is not without some exception, and therefore Solomon who giveth this counsel, not to answer a fool according 
Prov. 26. 4, 5.  to his folly, adds in the next words (as it were) a crosse-proverb to it, bidding us, Answer a fool according to his folly, lest he be wise in his own conceit. In that case, an answer to clamorous and slanderous railers (whom the Wiseman comprises under the name of fools) is not unfit or unseasonable. And there are (no doubt) other cases, in which without deserving the imputation of folly, a man may, yea and it is expedient, that he should make answer to the envenomed railings of embittered spirits. And if at any time, surely then, when such detractors are not only wise in their own conceits, but, which is more, have enveigled many simple and (perhaps otherwise) well-meaning people, and drawn them to an opinion of their wisdom, and belief and approbation of their false and wicked calumnies. Much more, when they level their poisoned arrows of detraction against the Sovereign Power, and against the Fathers of the Church; which, if they should prevail, would wound and endanger the settled government and peace of both Church and State. In such case, it cannot be accounted rashness for any truehearted subject and son of the Church, to break an otherwise resolved silence, to prevent (what in him is) the growth of so great a mischief.  
I will add one other particular: When men shall be so impiously presumptuous, as to break into the secrets of the Almighty, and peremptorily to pronounce of his unscrutable judgements, (as if they had been his counsellors) and to cast the causes of the present plague, and all the evils that have lately threatened or befallen us, upon those men, to whom, next under God, we own, and in duty ought to acknowledge, our preservation hitherto, and that the plague and other evils have no more raged amongst us; yea and upon those means, which God hath sanctified for the removal of his judgements. It is high time then to speak, lest silence should be interpreted a confession of guilt, and inability to wipe off such desperate and malicious slanders. And herein, I have for my warrant, the authority of the same Father, who having, upon the grounds before mentioned, long held his peace, and with patience overcome the rage of his adversaries, at length he thus breaks forth: Seeing thou [Demetrianus] 
Sed enim cum dicas plurimos conqueri, quod bella crebriùs surgant, quod lues, quod fames saeviont, quodque imbres, & pluvias serena longa suspendant, nobis imputari; tacere ultranon oportet; ne jam non verecundiae, sed diffidentiae esse incipiat, quod tacemus; & dum criminationes falsas contemnimus refutare, videamur crimen agnoscere. Respondeo igitur, etc. Cypr. loc. suprà citat.  sayest, many complain, that it is to be imputed to us [Christians] that wars so often rise, that plague and famine do rage, and that we have such long droughts: We must no longer be silent, lest now it be not modesty, but diffidence that we hold our peace; and while we scorn to refute your criminations, we should seem to acknowledge the crime. Upon these considerations, and in imitation of that holy Father and Martyr, I have set upon this work, (in a calm and compendious way) to endeavour the stopping of the mouth of detraction, and to show the groundlessness and vanity of those suspicious jealousies, and clamours which of late have been raised in many parts of this Kingdom; and which Mr. B. (having first vented in the Pulpit) did after send abroad (gathered into one bundle) in his book entitled, An Apology of an Appeal, etc. And though I know it to be most true, that among the ruder sort and common people, the loudest cry takes the most ears, and that audacious errors and bold calumnies find more free entertainment and welcome, with light and weak judgements, than peaceable and modest truth: And that there seem so great an indisposition and disaffection in the minds and hearts of some in these days, either to the present Authority, or to the things by it either commended or enjoined, that important truths and wholesome orders, becoming once countenanced or pressed by authority, in stead of credit and obedience receive nothing but clamour and detraction: and that such, as, according, but as duty bindeth them, do undertake to plead in their just cause, or speak in their defence, shall, from many, in stead of thankes, gain nothing but odious and opprobrious names and contumelies. Yet withal I know and am persuaded, that the iniquity of the times is not such, but that truth and a good cause may yet find equal judges, who following the precept of our blessed Saviour, judge not according to appearance, 
john. 7. 14.  but judge righteous judgement; not taking their information of a cause, from the cry of the crowd, or rumour of the people (which for the most part conveys not the truth of the cause, but the affections of the reporters) but from right and solid grounds, weighing things in the balance, not of profit or particular interest, but of sound reason; and abstracting the cause from the parties, and from malevolent aspersions (wherewith truth many times is obscured and defaced) do embrace truth in the love of it. And others there are (no doubt) who, though led away, for the present, with the example of the multiutde, and ensnared by the opinion they have unwarily drunk in, of the worth of the broachers of error, yet will notwithstanding be patiented of better information, and upon due consideration be ready to express their love to truth and peace. To these sorts of men principally I address myself in this discourse, whom I shall desire not to expect that verbosity, much less that virulency & opprobrious language which Mr. B. useth; I leave that contention and victory to base minds, and shall study rather what is fit for me to speak, than what he and such as he deserve to hear.  
Neither do I reckon upon their censure who judge of books not by the weight, but by the words. For (as S. Austin saith well) what is more talkative than vanity? which yet cannot therefore 
Quid loquacius vanitate? Quae non ideo potest quod veritas, quia si voluerit etiam plus potest clamare quam veritas. Sed considerent omnia diligenter, et si forte sine studio partium judicantes talia essè perspexerint, quae potius exagitari, qu●m convelli possint garrulitate impudent issima; et quasi satyrica velmimica levitate, cohibeant suas nugas: et potius ● prudentibus emendari, quam laudari ab imprudentibus eligant. Aug. de civ. l. 5. c. 27.  do that which truth can, because it can cry louder. And I would to God that Mr. B. and if there be any other of his mind and temper, would (as the same Father adds in that place) consider all things diligently, and if haply, judging without partiality, they shall perceive the things, (against which they have railed such bitter invectives) by their impudent pratings, and Satyre-like or mimical lightness, to be such as may rather be exagitated, than confuted, they would repress their scandalous trifles, and choose rather to be rectified by the judicious, than to be applauded by the unskilful. As for those, who are the abettors and applauders of those contumelies and criminations cast upon the government and governors of the Church and State, and so fautors and propagators of the suspicions and discontents received against them, whether they be in the same gall of bitterness, and bond of iniquity, or only seduced by their leaders: I shall only desire one boon from them; namely, that they would cease to have men's persons in admiration, for profit sake, or any other by-respect, and endure with patience the examination of their complaints by the word of God, and sound reason, the only infallible rules of sound judgement. That they would not (as they are wont) think those whom their popular breath hath swollen great, to be the only oracles of truth, and patrons of religion and godliness; and in comparison of them, contemn and vilify all others (even those of highest eminency and authority in the Church and State) and reject whatsoever, though never so reasonable shall proceed from them, as if their doctrine were deadly, and their persons Anathema Maranatha. This request if they shall grant me, I doubt not but the unnatural heat of their distemper will in some measure be abated, and they brought to entertain a more reverend and dutiful esteem of their superiors, and begin to study to maintain the peace of the Church, which the preposterous zeal of boisterous spirits hath of late so much disturbed.   

CHAP. II.  
A short Relation, or Description, of Mr. H. Burton his course and manner of life. Of the occasion of his discontent, his dismission from the Court. The ground of his dislike and hatred against the Bishops, and betaking himself to the People. The course he hath since taken, in his Books and Sermons, to make himself plausible, and the Bishops envied. Of the Book called A divine Tragedy, etc.  
WHERE the weight and power of reason enforceth a Discourse, it makes its own way to credit, and challengeth belief without respect to the Author: but when matters of fact are barely related, or opinions or conjectures broached, they must bring their credence from the Author's worth, whose wisdom and sincerity must usher them to belief with wise men: For in this case it is with words, as with weapons, which receive their force from the hand that useth them; and so these pierce according to the weight of the speakers authority. Now, the work, whose survey I have undertaken, being (for the most part) of this kind, it will be very requisite that the Author of it be taken into our consideration. To which end I shall make a brief relation of some part of his story, with this only intention, that the impartial Reader may be able to know at what rate to value his authority, and what credit his bare word may justly merit.  
The Author than Mr. H. Burton, had his breeding at first, for some short time, in St. john's College in Cambridge, where he was never observed for any excellency, but that he could play well on an Instrument: and after his removal from thence (having for a while been a Schoolmaster in a Nobleman's house) he found the favour to be admitted to a mean place in the Closet of His Majesty that now is, than Prince of Wales: Which sometime he was wont to execute in his hose and doublet, with a perfuming pot in one hand, and a fire-shovel in another; and as I have heard, received for his pains 5li. per annum. & a livery. But the Prince being gone into Spain, and Mr. Burton before this time being got into Holy orders: among others of his Highness' Household that were designed to go thither, this man was one: But whether his indiscretion (which he hath since abundantly manifested) did then minister grounds of suspicion, or what ever the cause were, certain it is, that he was put out of the List for that voyage, & that when his goods were a-shipboard, which he was fain to take home again, and to stay behind. Now all this while, and for some space after, he was not any whit popular, (I mean, gracious with the People) no not in his own Parish, witness his seldom preaching, and (when he did preach) his thin audience: yea so ill was he relished in those days, that it was usual with many in his parish (though I do not commend them for it) to inquire who preached, and if it were he, they would forsake their own Church, and wander elsewhere.  
He did not then inveigh against those which did not preach twice every Lordsday, which himself did not practice; neither was he noted to express any distaste of the form of Divine service used at Court in the Royal Chapel, or to call it, long Baby lonish 
a p. 160.  service bellowed and warbled out, nor the use of Organs 
b p. 163.  Piping; the Copes, Altar, tapers, etc. which were daily in his eye, did not then offend him, or if, haply, they did not altogether please him, yet he was content to hold his peace, and to tolerate them. But to go on. After it pleased the King of kings to put a period to the terrestrial Kingdom of King james of famous memory, our gracious Sovereign succeeding, Mr. B. would needs serve His Majesty in the same place as before when he was Prince of Wales. And he thinking the time now come wherein he might come even with those whom he conceived to be his adversaries and hinderers of that his intrusion into the Closet, and of his hoped voyage into Spain (and so of his desired preferment) he behaved himself in such sort, that His Majesty dismissed him the Court and his service: whence being cashiered, and all his hopes of preferment dashed, he betakes himself to the people, as more patiented of his criminations, and more apt to side with him, against the Reverend Bishops; and having, by the help of popular applause, advanced, from the hatred of some Bishop's persons, to a total dislike of their order, and of all their proceed; he made their actions his continual theme, and his Sermons 
See his Plea to an Appeal.  and writings so many satyrs, and bitter invectives, accusing them of Arminianism, Popery, 
Seven vials etc.  and whatsoever might make them odious, and himself gracious with his new-masters, the People, and proceeding in this course with strange violence, (the State and Church-governors', as I conceive, bearing the more with him, in regard of his discontent for the loss of his hopes at Court) he sent forth a book called A Divine Tragedy lately acted, etc. wherein he hath 
See p 61.  in a strangely presumptuous and daring manner perckt up into God's throne, and taken upon him to read the dark and dim characters of the causes of his inscrutable judgements: and wrested many late accidents that have happened, to make them speak God's indignation against such as have used the liberty granted by His Majesty's late Declaration for sports upon the Sundays and Holidays: of which accidents, there are some which fail in the truth of story; others, that are so common and ordinary, that it is ridiculous to reckon the for memorable examples of God's judgements: others that though they may well be accounted such, yet have other causes of them, that may with more probability be assigned, than that for which he brings them: yea, there is not one of them that so clearly speaks that which he pretends, that any man (without the just imputation of impious rashness) can say that they were inflicted for that cause only or principally: and (which is yet more) granting that they were all true, and so remarkable as he makes them, and that they did (in as plain language as is possible for them) speak God's indignation against the profanation of the Lordsday, yet will it not follow, that God did thereby confirm the Sunday-Sabbatarian doctrine, and condemn the contrary, and express, from Heaven, his disallowance of his Majesty's Declaration, or the lawful making use of that liberty which is there permitted. For, without all question, whether the observation of the Lordsday stand by virtue of God's immediate precept, in the fourth Commandment, or otherwise; or only by Apostolical or Ecclesiastical constitution, the profanation of that day must needs be a grievous sin and powerful attractive of Divine vengeance: seeing it is acknowledged by all, that, in the profanation of that day, both God's precept (so fare as it is moral in the fourth Commandment) is violated, and the authority which God hath commanded all Christians to obey, is contemned: yea and the public worship of God, without which there can be no true religion, neglected, vilified and overthrown. But his chiefest aim in all this was, by this means, to stir up, against the Prelacy, the envy and hatred of the people, who are easily wrought upon by the noise of judgements, and more taken with a bold assertion of what neither they, nor he that speaks it, are able to discern the truth of, than by the power of solid reason, or the plain evidence of naked truth. At last he preached these sermons which we have before us, in which he shown that extremity of virulency, as the like I think hath not been heard to be delivered out of the Pulpit, against the persons of some Prelates and their actions, against the High Commission Court, the most reverend Father in God the L. Archbishop of Canterbury, yea, he hath not spared the Royal Person of his Sacred Majesty, whose piety and religious government he hath most unchristianly and undutifully (to say no worse) endeavoured to blast, by most odious insinuations and calumnies. And having thus vented these things in the Pulpit, they were sent abroad (by way of an abstract or Epitome) in a libel entitled News from Ipswich: for any man that compares that libel with his Sermons, shall find, that in both the materials are the same; and if both (in their forms) were not his, it must needs be that he and the author of that libel had consulted together, and conferred notes; or perhaps they were set out by some zealot which gathered notes from his Sermons. And being questioned in the High Commission for the things by him delivered in these Sermons, he Appealed from them to His Sacred Majesty, and printed his Appeal and an Apology for it, and two Epistles inscribed, one to the truehearted Nobility, and another to the reverend judges, together with the Sermons, and dedicated both by two several Epistles to His Majesty.  
For the man, Charity commands me to pity him, but I can see no foundation for charity to excuse him; for when I do but read him in this, and see to what an height of desperate boldness, discontent, fomented by popularity, hath brought him, I can devise no better Apology, nor other way to free him from the just imputation of embittered malice, and traitorous intention, than to say that discontent at once hath cracked his brain and his conscience. Nor can I give a better character of him, than that which S. Hierom long 
Homo turbulentus— qui— Loquacitatem facundiam existimat, et maledicere omnibus bonae conscientiae signum arbitratur. Hieron. advers. Helvid.  since did of Helvidius, that he is a turbulent man, and one that esteems loquacity eloquence, and to speak evil of others the sign of a good conscience.  
How truly I have censured the man, there is nothing able so fully to demonstrate as his book, which, being truebred, resembles him to the life; and gives the world a more perfect picture of him, than that which is sold by the Stationers: without more ado then to begin our view of that.   

CHAP. III.  
Of this book of his; The parts of it. Of the title of his Sermons. The dedication of it to his Majesty, and some passages in it.  
THe book divides itself into two main parts; the first contains his Appeal, and its Apology; the other he entitles For God and the King, or The sum of two sermons, etc. I shall crave leave to pass by the first part, and (using a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to look upon the last first. To begin with the Sermons, and then come to the Appeal and its Apology; and indeed, that in reason ought to have this privilege, in as much as it was the elder birth, the other being younger and made to serve it: had these Sermons not been, there had been no cause of Appeal, or of Apology. Now this part carrieth with it an awful title, which may usher it into the world with authority, and command respect from every loyal and religious subject. It is [for God and the King] who dares oppose himself? Who (saith holy job) hath resisted God, and prospered? 
job 9 4.  and they that resist the King, resist the ordinance 
Rom. 13. 2.  of God, and receive to themselves damnation. If it be so, it behoves us to consider well before we adventure to gainsay aught in it, lest we be justly (as Naboth was once unjustly) 
1 Kings 21.  judged to blaspheme God and the King. But I remember I have read of julian the Apostate, who writing a book against the Christians, to allure them to read it, and that so it might prevail the better for their seduction, inscribed it [Add Christianos'] To Christians. And surely, Mr. Burton had learned some such policy of somebody, which makes him prefix so glorious a title, which may at once (like the Sun) dazzle and allure the beholders, when indeed there is nothing in it that answers the title. But however, they are two Sermons, or (as he terms them) the sum of two Sermons. If this be true, surely the Sermons were of a large size, and transgressed the bounds of an hour▪ glass. But he after expounds 
Epist. to the King.  himself what he means: and with him the sum of two sermons is, two sermons and more: he might have termed them two Sermons with additionals: but that word did not please, because so much used in the High Commission. But 
Apol. p. 13.  let that pass; and take his good meaning: They are two Sermons more or less, such as they are; had he termed them prophecies, I should have taken them in that sense, when Saul is said to prophesy: which the Chaldee terms [Insaniebat 
1 Sam. 18. 10.  Saul] Saul was mad; but that they should be sermons its more strange. Yet not very strange neither, among those of his strain; of whom there was Peter's, one who being in London, preached as if he were not very well in his wits, and removing into the Low-Countries, he became stark mad, and after some while (being somewhat amended) enquiry being made of one that knew him how he did: answer was made, that, God be praised, he now began to preach again, but he was mad still. So then, they may be sermons, and preached too, on the fifth of November last, in Saint Matthewes Friday-Street: and they were preached (as the title tells us) by H. B. Minister of God's word there and then. Sure, that is not so; he was no Minister of God's Word there and then, further than to make God's word usher to his fancies & frenzies: he might better have said: Out of God's word Minister to Hen. B. there and then. The text indeed is the word of God, but thè scrmons not so, they were Mr. Burtons' own, neither framed according to the rule of God's word, nor founded upon that part of it, which he singled out for his text. Well; but he would have you believe it to be God's word; and that you may guess of what subject he treated, he hath inscribed a place parallel to his text upon his title page, 1 Pet. 2. 17. Fear God, Honour the King: which, if it be not misplaced, we must look for nothing but religion and loyalty. Then you have his commission out of 2 Tim. 4. 1, 2, 3. to show that what he did was not without good warrant, and to brand the times of perverseness, as not enduring sound doctrine: that is, such as his own, which you must believe Saint Paul prophesied of. But he had dealt more fairly with his readers, if in stead of that he had fronted his Sermons only with that of St. Peter, and applied it to himself, 2. Pet. 2. 10. — Presumptuous, self-willed, not afraid to speak evil of dignities. And for St. Bernard's sayings, to have taken that of the Satirist.  
— Nunquamne reponam, 
juvenal.  Vexatus toties?  
Or, Aude aliquid brevibus Gyaris & carcere dignam,  
Si vis esse aliquis.  
But it seems, Mr. Burton was fare otherwise conceited of them; for he is not afraid to present them to the Kings most excellent Ma.tie, and to avow (in the beginning of his Dedication) that they were; What the title in the front professeth, for God and the King, and preached to teach his people obedience to both. That he was by divine providence directed to that text, Prov. 24. 21, 22. That the doctrines of it were necessary for the times, seasonable for the day on which they were preached, and so, like apples of gold in pictures of silver. For my part, I shall easily grant him that the text is for God and the King, and serves to teach men obedience to both; but how the Sermons were suited to the text, let wise men judge. I shall also grant, that the text was necessary for the times, and seasonable enough for the day too; but as by him perverted, made an incentive to animate ill-affected hearts to Apostasy and defection from the due obedience both of God and the King. So that he might rather have likened them to the Apples of Sodom, which are beautiful in show, but contain nothing but sulphureous dust and rottenness. And how he saith he was directed to it by divine providence, I know not; one thing I know, that the providence of God is as well in permitting evil, as in effecting of good, and so God's providence might well be said to suffer him to fall upon, or to point him out that text to abuse and wrest, that thereby he might fill up the measure of his iniquity, and fall into the hands of justice. But I rather think, under the name of Divine providence he aims at an extraordinary calling or motion from the spirit of God, which such as he use to pretend, for countenance to their exorbitancies; or as in his Epistle to the truehearted Nobility, that Christ hath called him. If he mean thus for what he delivered 
Pag. 20.  upon the text, I pity his seduced fancy: for no honest or wise-hearted Christian can believe, that those bitter railings, slanders, lies, surmises, and seditious instigations, etc. which (for the most part) are the matter of his Sermons, can proceed from the motion of any other spirit, than that which now worketh in the hearts of the Children 
Eph. 2. 2.  of disobedience. However, (if you will believe him) they had the general good acceptation with the people, whose hearts were much affected by them: he should have said, their itching ears were well taken with hearing of those that are in authority boldly taxed, and their faults (as they conceive them) ripped up, which all, that know their humour, know to be a most delightful subject to treat upon. And no question, this was a strong motive to him for the publishing of them in print; and more prevalent than that of his superiors requiring a Copy of them. If superiors command 
Appeal ep. 15.  him to bring in a Copy, he conceives he is not bound to do it, nor they to require it, by the law either of God or man: but the people's acceptation and liking, is a sufficient motive to print them. It seems his aim in his Sermons was the same which the Poet had in making his comedies, To please the people; 
Populo ut placerent etc.  and that they were only calculated for the Meridian of their liking, whom if they pleased, no matter what others, though never so high in place or authority, thought of them.  
I here pass by the story which he tells His most excellent Ma.tie, which we have more at large elsewhere, as likewise his reasons of his presenting his Majesty with them, and his refreshing his memory with his solemn and sacred protestations, reserving them to a fit place. Neither is it my intent, either here or in his Sermons, to follow him step by step, or to scan every particular. Yet one passage I cannot let slip, as seeming to contain a special strain of modesty, more than I find in the whole work beside. For, desiring his Majesty to acquit his honour in executing justice upon the delinquents; He adds this modest piece, I do not charge any one particular person; That honour is reserved to your Majesty. In which speech, I must wonder at his modesty or at his meaning. If he mean, he doth not charge any particular in his Epistle, than my wonder at his looking modesty is ended, and I judge him wise in not forestall his Majesty, and so preventing his looking further. But if he mean, that he hath not at all charged any one particular person (as the words, if they carry any sense with them, seem to import) than I know not what to wonder at most, his impudence, or folly, in abusing so sacred a 
Malefici. gestiunt latere, devitant apparere etc. Christianis vero quid simile? neminem pudet, neminem poenitet, nisi planè retro non fuisse. Si denotatur, gloriatur. etc. Tertul. Apol. c. r. Quid autem infelicius atque perversius, sicut Donatistae faciunt, quise persecutionem perpeti gloriantur, quam de coer citione iniquitatis suae non solum nescire confundi, sed etiam velle laudari, ignorantes coecitate mirabili, vel animositate damnabili se scire dissi mulantes, quod martyres veros non facit poena, sed causa. August. Epist. 167.  Majesty with so palpable an untruth: For it is most apparent that in his Sermons he hath charged many particular persons, and that in a most odious manner, without reserving that honour (as he pretends) to His Majesty. For the rest of this Epistle, which is most spent in imploring His Majesty's protection, I willingly pass it over, leaving him & his cause (as duty requires) to his Majesty's princely wisdom and justice. Only for a close to it, I note that he seems here more resolute, than in his Epistle before his Appeal: for there he shows his fear of being apprehended and brought into the High Commission, which he calls the lion's den: which Tertullian makes an argument of a malefactor, who are glad to keep close and avoid appearance. But Christians (as the same Author notes) were never ashamed, never repent, but that they were not brought to profession sooner. So that his resolution here for prison or not prison, is the better temper, and more like the ancient martyrs, were but his cause like theirs, which (as St. Austin long since observed) and not the suffering, is that which makes true Martyrs: otherwise, there is nothing more wicked or more perverse, than for men not to know how to be ashamed of their punishment, but to seek praise in their just sufferings; which (to use the words of the Father) argues a strange blindness, and a damnable animosity. But this was but a flourish, to show his confidence in the goodness of his cause; for, had he been thus christianly-resolute, he would not have refused to have been examined in the Star-chamber, and so forced that Honourable Court, after long patience, to take the things informed against him pro confesso, and so proceed to sentence upon him.   

CHAP. FOUR  
Of the Sermons. The Author's intention in the examination of them. A general view of their materials. Their dissonancy from the Text, in every part of it. Their principal argument, Supposed Innovations. The Authors pitching upon them as containing the sum of all.  
I Come now to the Sermons themselves. The text is, Pro. 24. 21, 22. My son fear 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 ruin of them both?  
Here I intent not to play the Critic, to carp or catch at every trifle, or to censure every solecism or word misplaced, but to pass by such slips as are common incidences to humanity. And therefore I will not scan the difference between an exhortation and an admonition; or whether 
Serm. pag. 3.  Solomon speaks here in his own or the person of God: or (in which soever) whether he intent to distinguish him, to whom he directs his speech, from others, and to appropriate him as Gods own peculiar: 
Pag. 4.  and so, whether the Doctrine of final perseverance in grace, can here find a good foundation. 
Pag. ●0.  Or how his fourth point (viz. That a man that truly fears God, is a man of a thousand, an eminent person, a goodly object or spectacle to be looked upon.) is drawn from this text, when I am sure the word [Thou] upon which he seems to ground it, & therefore writes it in great letters) is not at all in the Original, but only as it is wrapped up in the Verb. Neither will I reckon up the many other impertinencies and inconsequencies, which every where throughout his discourse are obvious to a judicious eye; These, and the like niceties (so I account them in comparison) whether Logical, or Theologicall, shall make no difference between us. Though perhaps in an accurate disquisition, or to a curious examiner they may be judged not unworthy the discussing: and that he, who takes upon him to be the great and disdainful censor of learning and learned men, deserves the lash for smaller failings. Neglecting these then (as beneath my intentions) when I at once in a general view behold the text and the discourse upon it, and see what a strange body he hath joined to such an head; 
Horac. de Arte Humano capiti cervicem pictor equinam, jungere si velit etc.   
I cannot but think of that strangely-deformed monster, which Horace saith, if a Painter should draw, would move laughter in the beholders. From which, were not the matter more serious, and of an higher consequence, I could hardly refrain; so monstrous a disproportion there is between the one and the other. For what better text could there be picked out of the whole Bible, to persuade Piety to God, Obedience to the King, and (which is a part of our obedience to him) submission to such as are in authority under him? And what readier way can be devised to extirpate the fear of God, and true religion, and piety out of men's hearts, than is here taken in these Sermons? For example, to mock at the devout gestures, and pious expressions of holy reverence in God's service: To call that due and lowly reverence, which is done at the mention of that sweet and blessed Name by which alone▪ men can be saved, a 
Pag. 66.  complemental crouch to jesus, and in a blasphemous jeer, 
a Pag. 15. 25, etc.  jesu-worship: And that honour which is tendered to God toward that place where, of all others, he manifests himself most graciously, 
b Ibid. etc.  Altar-worship, 
c Pag. 33.  Adoration of the Altar-God, 
d Pag. 98.  false-shewes, will worship, a kind of Courtship, a compliment, &c: To style the singing of praises to God 
e Pag. 163.  chanting, and the music (which is used to allay distracting and disturbing thoughts, to raise our dull affections, and to stir them up to a devout cheerfulness in praising of God) 
f Ibid.  piping: Yea, to deride the whole service of God (ever allowed and approved in our Church) under the name of 
g pag. 160.  long Babylonish service: And the solemn prayers of the Church appointed and used at the Fast, 
h pag. 148 etc.  Mocking of God to the face, and the fast itself a mock-fast. What a dis-heartening must this needs be to men, and what an allay to that little fervour which is in them to God's worship, when their best performances, both for matter and manner, shall be thus derided and scorned? Yea, what a door is here opened to let out all Religion and fear of God, and to let in all profaneness and atheism, when they shall be taught thus to conceive of religious duties, and the public service of God? And what is, if this be not, to make men to abhor the offering of God? Again, there is 
1. Sam. 2. 17.  scant any one thing that argues a greater want of the fear of God and true religion, than an unbridled tongue. If any man among you seem to 
james 1 26.  be religious, and bridleth not his tongue, that man's religion is in vain. And yet, how hath this man given his tongue the reines (and that in public, and in the house of God, and standing in the place of God, and entitling him the Author of such licentious wickedness) to utter the impure vomit of an exulcerated heart, in most odious and shameful railings?  
What opprobrious language, what bitter terms and titles of reproach hath he used against those whom he conceives opposite to him in opinion, aiming principally at the R. Bishops and Fathers of the Church, whose dignity he contemns, calling them, Enemies and rebels to God; fogs and mists risen from the bottomless pit; frogs 
pag 11. and 12.  and unclean spirits crept out of the mouth of the Dragon; limbs of the Beast, even of Antichrist. Paralleling them with the jews, who killed the Lord jesus, and their own Prophets, etc. 
a pag. 32.  Babel-builders, factors of 
b pag. 15.  Antichrist, 
c pag. 83.  Antichristian mushrooms, 
d pag. 121.  Lukewarm, 
e pag. 28.  Miscreants, 
f pag. 148.  Neuters, 
g N. Ips.  causers of the plagues continuance, and other judgements, which (as it is in his Epitome) we must never look to have removed, till some of them be hanged: and indeed what not? that may either vent his own, or move others spleen against them. Neither hath he been contented to keep himself in generals, but hath shot out the poisoned shafts of his serpentine tongue against particular persons, (a thing hateful and intolerable in a public sermon) as (not to speak of those of lower rank, of whom the meanest is fare above him in every kind of worth: The L. Bishop of Norwich (a man eminent for his learning, and approved to his Sacred Majesty, by his long and faithful service) upon whom he bestows these titles: An 
h pag 71.  usurper, a bringer in of foreign power, an Innovator, Oppressor, Persecutor and troubler of the peace of the Church and Kingdom. The L. Bishop of Chichester, that mirror of learning, he calls a 
i pag. 126.  Tried Champion for Rome, and (joining him with that thrice Venerable the L. Bishop of Ely, whom in contempt he calls Dr. White) saith, 
k pag. 121.  They are men well affected to Rome; when it is well known, they have done more real (not railing) service to this Church against Rome, then ever Mr. Burton or any or all his faction ever did or could: but I am beneath their worth thus to compare them.  
But if ever he shown himself his crafts-master in the art of reviling, lying, and slandering, it is against the most reverend Father in God, the Lord Archbishop of Cant. his Grace. Against whom he hath, with an impudent forehead, framed such odious lies, endeavouring to load him with so many false and foul aspersions, and using so insolently base and reproachful terms against his person, his chair and dignity; that he may seem (to use a phrase of his own) to have strained the veins of his conscience, no less than of his brains, in the venting and inventing 
p. 126.  of them; and, perhaps he thought he could not sufficiently rail upon an Archbishop, unless he proved himself an arch-railor, and peerless in his faculty. The particulars (at least, the chief of them) I shall hereafter meet and answer, and therefore I forbear here to relate them. Yet further. It was wisely, and truly observed, by that worthy Prelate, and late glory of our Church, Bishop Andrew's, upon this same 
Bishop Andrew's serm. p. 95.  text; That, they that in the end prove to be seditious, (mark them well) they be first detractors:— Ever, as at first it did, so doth it still, begin in the gainsaying, in the contradiction of Corah. So began he: This Moses and this Aaron, they take too much upon them, do more than they may by Law: they would have somewhat taken from them. So Absalon: Here is no body to do any justice in the land. So jeroboam; Lord, what a heavy yoke is this on the people's neck! Meddle not with these detractors. So he. And indeed what more powerful detractive of obedience from the Sovereign power can there be invented; than to fill the people's heads with conceits of the King's neglect of religion, his 
p. 56. etc.  oaths and protestations, to persuade them that (as if unable to rule) he suffers his royal throne 
Appeal p. 29.  to be overtopped by others, his Laws trampled on, and himself swayed to acts against justice 
p. 54. p. ●6.  and religion? what greater incentive? what readier way to kindle the fire of sedition, than to cast contempt and scorn upon those in authority under him, to make them hated as contemners of law, oppressors, persecutors, enemies of God and all goodness? What louder alarm to rebellion, than the noise of the loss of the settled religion, and the imputation of the present calamities to those, who (under his Majesty) have the government of the Church? Lastly, whereas the text advises men not to join, side, or meddle with those that are given to change, and that under a great penalty, Mr. Burton (though himself expound it of changes in Church or State) that he might in all points run counter to his text, under the colour of crying out against changes, becomes a projector himself, and a ringleader to others, and that with so great confidence and zeal, that he would adventure with an halter about his neck to the great Senate 
p. 110.  of this land, with this proposition; That the Lordly Prelacy might be changed into such a government, as might better suit with God's word, and Christ's sweet yoke. Thus, from a detractor he is become, not a meddler with changers (that were little for so great a Captain as he would seem to be) but a 
p. 31.  leader and foreman of their company: which is just as that reverend Prelate said; When [men by their detraction] have made the present State naught, no remedy but we must have a better for it; and so, a change needs. What change? A good one you may be sure, from a Lordly Prelacy to Christ's sweet yoke. So Mr. B. But I'll tell you his meaning, in his words that understood the text better than Mr. Burton, and was well acquainted with such men's intentions. You shall change for a fine new Church-government: A presbytery would do much better for you than an Hierarchy: And (perhaps) not long after a government of States, than a Monarchy. And then adds: Whom you find thus magnifying of changes, and projecting new plots for the people, be sure they are in the way to sedition— and if that be not looked to in time, the next news is the blowing of a trumpet, and Shebaes' proclamation, We have no part in David. It gins in Shimei, and ends in Sheba. And, what ever fair colours he puts upon it, the change, he aims at, is neither so agreeable to the word of God, nor Christ's sweet yoke, as is the present Church-government, nor the Presbytery (save entitle) less Lordly than the Prelacy. Nay there is no Prelate, nor all of them together, that doth or will challenge that power and dominion which is exercised in that discipline, to which not the people only, but the King himself must be subject, yea and deposed too, if he will not submit. As by their practice at Geneva, where it had its first beginning, is most apparent. Mr. Calvin himself relating both of his urging 
Epist. 71.  the oath which Mr. Burton, and others, so much startle at, and cry out against, and his putting one of their four Syndicks (which is the chief Magistracy among them) out of his place, till by his public repentance he had given satisfaction to the Presbyterian Consistory. But this only by the way. To our purpose. By this the Reader may judge how well Mr. Burton hath suited his text with a discourse which is fraught with matter of so fare different nature as I know not how better to resemble it, than to that deformed monster I mentioned out of the Poet, where the body 
— Turpiter atrum Desinit in piscem mulier formosa superne.  and lower parts of an ugly fish was joined to a fair and beautiful woman's face. Or like some Apothecary's boxes which bearing the inscription of a Cordial or precious antidote, contains nothing in it but some baneful drug or deadly poison. I confess I have known men of his strain, to start strange doctrines from texts, where a man would never have dreamt of any such matter, as if their texts were but a colour, serving only to bring in their own fancies. As one that preaching upon the parable of the Prodigal, 
Luk. 15. 15.  from that where it is said, He joined himself to a Citizen of that country (which he did constrained by necessity, and to avoid starving) observed this doctrine, That it is the duty of Christians, in choosing their calling, to make choice of men eminent for religion and piety. Another, that in that of S. john, He is the propitiation for our 
john 15. 15.  sins, and not for our sins only, but for the sins of the whole world; found this; That Christ did not dye for all men, but only for the elect. But yet Mr. Burton passes them all, in that having such a Text, could in all the parts of it so directly contradict it: as if he had learned of the Canonist to expound constituimus by abrogamus. But I go on. The pretended ground of all these clamours, calumniations and contumelies, against the Bishops and Hierarchy, we find by him set down, p. 111. in these words: According to our text, we are professedly against all those usurpations and innovations, which the Prelates of latter days have haled in by the head and shoulders, being beside and against the law of the Land, and much more against the Law of God. And indeed the sum of all these declamatory sermons, and of his libels, and Epistles, etc. is, briefly, this: There are diverse Innovations lately brought into the Church and State, and that with a strong hand, and strange persecution of those that yield not to them, by the Archbishop of Cant. and some other Bishops, of dangerous consequence, as tending to the subversion of the religion and government established, and the bringing of us back again to idolatry and union with the Church of Rome; and therefore that the Bishops ought to be severely punished, and their orders abolished. So that, if it appear that this is false, in every part of it; As namely that the innovations, which he raves upon, are injuriously so termed; That they are not popish, or tending to the overthrow of the religion established, and reconciling us to Rome; That the Bishops, urging these supposed innovations, have kept within the bounds of their lawful power, and not exercised any tyranny, nor persecuted Gods people or the King's good subjects; If I say, these severals shall be made to appear (and this by God's assistance, I doubt not but I shall be able to do, to the conviction of such as are not wilfully blinded) then the iniquity of his clamours, the falsehood, odiousness, and impudence of his calumniations, will, without more ado, be discovered: and it will be easy to judge who they are that have troubled Israel. And therefore, that I may not lead my readers through the maze of his manifold tautologies, nor tire myself and them, in the wild and pathless thicket of his impertinencies, nor take the pains to wipe off every spot of dirt which he hath cast upon his opposites; My purpose is to examine this Grand crimination, and to speak of the several supposed innovations, and that according to that division, and in that order that we find them ranked by him, in that forenamed place; Where he thus writes: And these Innovations or changes we may reduce to eight general heads. 1. Innovation in Doctrine. 2. Innovation in Discipline. 3. Innovation in the worship of God. 4. Innovation in the civil government. 5. Innovation in the Altering of books. 6. Innovation in the means of knowledge. 7. Innovation in the rule of faith. 8. Innovation in the rule of Manners.   

CHAP. V.  
Of the supposed Innovations in Doctrine. Of King James his Order to the Universities for reading the Fathers: done long since: unjustly charged upon the present Bishops. By whomsoever procured, upon just grounds. Not Popish, but against Popery. King James' other Order for preaching, of Election, etc. justified.  
FIrst, saith he, they (the Prelates) have laboured to bring in a change of Doctrine, as appeareth by these instances. 1. By procuring an Order from King James of famous memory to the Universities, that young students should not read our Modern learned Writers, as Calvin, Beza, and others of the reformed Churches but the Fathers and Schoolmen.  
This first crimination is fare fetched, being (if I mistake not) a thing acted above twenty years ago; so that it seems he means to take him compass enough, the times present not affording him sufficient store; and, if he had gone back but twice as many more, he might have found the reading of Calvin and Beza accounted as great an Innovation, as now he holds the debarring of men from reading of them; and that by those that were as good Protestants as Mr. Burton, and as fare from Popery.  
But secondly, being so long ago done, I cannot see how he can lay it upon the present Prelates, especially upon those whom he most strives to make odious, none of them being Bishops at that time. But, if they must inherit the guilt and punishment of their Predecessors faults:  
In the third place, how doth it appear that it was the Bishops doing? Marry because, King james approved and magnified those Orthodox Authors, and gave the right hand of fellowship to those reformed Churches which those Authors had planted or watered: calling that the Orthodox faith which those Churches did profess: and in particular did commend Calvin as the most judicious and sound expositor of Scripture: And therefore it were impious to imagine that King James should do any act in prejudice of Calvin, etc.  
Well; But might not that judicious King, or any man else approve the Authors in the general, and yet dislike some things in them, for which he might think them not so fit for young students in Divinity to lay them for the foundation of their studies? It is no prejudice to the best of them, nor indeed to any man, as being a common infirmity of humane nature, to say that in some things they erred: Much less can it wrong them to have the ancient Fathers (from whose torches, they lighted their candles) preferred as the more worthy: And it is one thing to give the right hand of fellowship to a particular Church, (which we willingly do to all the reformed Churches beyond the Seas) and another to like and approve every Tenet that any man in that Church shall hold or deliver. I suppose Mr. Burton is not so uncharitable as to deny the Lutherane Churches the right hand of fellowship, and to exclude them from being a true Church; and yet I believe he would be loath to agree with them in all opinions which they maintain; especially if he knew (for I have heard that, in place where, not many years ago, he bewrayed his ignorance, and was fain to be informed by a brother Minister then in presence) that they held all those Tenets about Predestination, Freewill, and falling from grace, which he so much condemns in those, whom he terms Arminians. Neither can it be imagined that King james, when he acknowledged Calvin (and therein did him but right) to be a most judicious expositor of Scripture, ever intended to exempt him from error, when it is most manifest that he did utterly condemn many opinions of his; and that though he had been bred and brought up among those who received their doctrine and discipline from Calvin, yet (as himself professed in the Conference at Hampton-Court) from the time that he was ten years old, he ever disliked their 
Confer. p. 20.  opinions, and that, though he lived among them, he was not of them: And therefore might, without crossing his own judgement, enjoin young students rather to look into the Fathers, and acquaint themselves with the judgement of the Ancient Church, than to take up opinions upon trust of those modern Authors, who though (as he after adds) they were not without their Naevi or spots, yet no man (without betraying insufferable pride and ignorance) will account their works a dunghill, or heap of mud, where haply with much raking and prying a man may chance to light upon a Pearl, so as they that read them must Margaritas è caeno legere, gather pearls out of the mud, as Mr. Burton is pleased to speak. I am sure other men (as sound and judicious as himself every whit) have held it a point of wisdom, to draw water as near as they can from the wellhead, rather than from lakes and cisterns. And the truth is, that King james of famous memory (whether by the procurement of the Bishops or not, it matters not, for neither the Author, nor the procurers need blush for it) having taken some just distaste at some novel points delivered by some young Divines, which trenched upon his Regal power and dignity, and knowing from what pits that water was drawn, and that those modern Authors mentioned, were ill affected to Monarchical Government, and injurious to the just right of Kings, going hand in hand with the jesuites in the principles of popularity: Did in his Princely wisdom, for the preventing of so great a danger as might ensue, if such principles were drunk in at the first, by young and injudicious Novices, give charge to the Heads of the University of Cambridge (I am sure, and whether of Oxford too, I know not) that they should take order that young students should be well seasoned at the beginning, and well grounded in the principles of Our own Catechism, and the Articles and Doctrine of our Church, and that they should not ground their studies upon those men, where they might with their first milk in Divinity suck in such unsound opinions and dangerous to the State: But rather, that they would search into Antiquity, and study the writings of the Fathers, whose consentient Doctrine is (without doubt) the best and soundest Divinity. And if Mr. Burton had taken this course in his studies, he had learned better obedience to his Superiors, and been less troublesome to himself and others. This then is but a fetch, and brought in only to increase the heap of odium upon the Bishops, with those 
Pag. 114.  who judge of things not by weight or worth, but by noise and number: For there is no colour for that which he suggests, that it should be done, the more easily to make way for the accomplishing of their [the Prelates] plot, so long a hammering for the reinducing of Popery; seeing neither that which was done, nor the end for which it was done, have the least affinity with Popery, but was intended for the opposing and preventing of that point of Popery or Jesuitism, which animates and arms the people against their Princes.  
But further: To this purpose (saith he) they procure 
Pag. 114.  another order in King James his name, for the inhibiting of young Ministers to preach of the Doctrines of Election and Predestination, and that none but Bishops and Deans shall handle those points. And is it not great reason that those high points should be handled with great wisdom and sobriety? And who are then fit so to handle them, than the Bishops and Deans? who (how contemptible soever Mr. Burton esteems of them) are presumed, in reason, and in the judgement of the King, from whom they receive their dignities, to be the most discreet and judicious Divines.  
Hitherto we have no Innovation in Doctrine, and much less, any Popery. For the Doctrine may be, and is still the same that it ever was, from what Authors soever it is fetched, and by what persons soever it be delivered. So that Mr. Burton is beside the matter, and hath not yet come home to the point by him proposed; which was: Innovations in Doctrine.   

CHAP. VI  
Of his Majesty's Declaration prefixed to the Articles of Religion. Mr. Burtons' cunning trick to colour his railing against his Majesty's actions, and the danger that may come of it. All truths not necessary to be known or taught. The Doctrine of predestination in Mr. Burtons' sense best unknown. The Gospel not overthrown, but furthered by the want of it. An uncomfortable Doctrine.  
BUt leaving King james, he comes to our gracious Sovereign that now is, and saith, After that there is set forth a Declaration before the Articles of Religion in King Charles his name. And why in King Charles his name, and not by him? The title calls it His Majesty's Declaration, and the whole tenor of it runs in His Majesty's style. How then shall we know it was not his? This is but a cunning quirk to teach the people to decline obedience to His Majesty's commands. If they can be persuaded that His Majesty's Declarations and Proclamations which are sent out, (if they concern things that cross their fancies) be none of his acts; Then to what pass things in short time will grow, it is easy for any man that is but half witted to conjecture. If men may, at their liberty, Father the King's acts upon the Prelates, or any other whom they favour not, and then rail at them at their pleasure, and reject them as none of his; His Majesty will ere long be fain to stand to his subjects courtesy for obedience to his royal commands. Or if men may say of such things as come out in the King's name, that they tend to the public dishonour of God and his word, to the violation and annihilation of his commandments, the alteration of the Doctrine of the Church of England, the destruction of the people's souls, and that they are contrary to his solemn royal protestations, as Mr. B. speaks about the declaration 
p. 56.  for sports, and often elsewhere; and therefore that they are not the King's acts: What doth he else but persuade the people, who (for all his gloss) believe them (as indeed who can believe otherwise) to be his, That His Majesty is (I tremble to speak it out) such as he makes them, whom he entitles to those acts? And then what may we 
Calv. Inst. l. 4. c 20. et 31. Bucan. loc. 40 77. See Goodman p. 190.  expect to follow, but the practice of that doctrine which is taught in many of his Orthodox Authors; The withstanding and opposing of their commands, and deposing of their persons. But this passage is better answered by the justice of authority, than a Scholars pen. Let us see then what it is he finds fault with in this Declaration. First he intimates, that God's truth, that is, the saving doctrines of Election, Predestination, effectual vocation, Assurance and perseverance, are thereby silenced and suppressed. Be it so; Is it not better that some truth for a while be suppressed, than the peace of the Church disturbed? St. Augustine saith, It is profitable to keep in some truth, for their 
Facile est, imo & utile ut ●aceatur aliquod verum propter incapaces. Aug. de persev. Sanctorun. c. 15.  sakes that are uncapable: and surely, we might truly say of the time when this Declaration was published by His Majesty, that men were uncapable of these doctrines. When men begin once to strive about names, to quarrel about abstruse mysteries, to side one against the other, and to count each other Anathema (as it was with our neighbours, and began to be with us) was it not time to enjoin silence to both parties? All truths, we know, are not of the same rank, or of equal necessity; some things there are, which must be preached in season, and out of season, but those points he mentions, come not within that number. And though the godly consideration of Predestination and our Election in Christ is full of sweet, pleasant and unspeakable comfort to godly persons (as our Church Article speaks) that is, if wise men in this argument, 
Artic. 17.  can be content to be wise unto sobriety; and thus fare truth (even in these points) is not by the Declaration suppressed, nor our Articles of Religion, to which we all subscribe, hung up upon the wall and cashiered. And though this may in some sense be called a saving doctrine, yet not so as the ignorance of it should exclude from salvation. However taking it in the sense he intends, for those absolute and peremptory decisions, desperate positions, and high speculations, and such as are opposite to the receiving of God's promises in such wise, as they be generally set forth to us in the holy Scripture, and harping upon that will of God, which is secret, and not declared unto us in the word of God, (which is the doctrine 
Multa etenim benè tecta latem ne●c●ta●; prosunt etc. vid. Carm de Ingrat.  which he aims at) we may count this doctrine among those things of which Prosper saith, that they profit being unknown. And Mr. Burton is much deceived, and deceives the people, when he saith, Thus the Ministry of the Gospel is at once overthrown, and nothing but orations of morality must be taught the people. Indeed Mr. Burtons' Gospel is thus overthrown, which consists in such daring speculations. But blessed be God, the Gospel of Christ by this means hath had a freer passage than it was like to have had, if things might have been suffered to have gone on as they begun: And then is the Gospel in most vigour, when the people by it are instructed what it is that God hath commanded, and what they ought to do, which in contempt he calls orations of morality. God doth not bring men to heaven by difficult questions; the way to eternity is plain, and easy to be known: To believe that jesus Christ was raised from the dead, to acknowledge him to be Lord and Christ, and to live soberly, righteously and religiously in this present world; is the sum of saving doctrine, and Christian religion: and this is left written for our learning, in so plain characters, that he that runs may read it. And therefore it is good counsel which the son of Syrach gives; Seek not out the things that are above thy strength: But what is commanded 
Ecclus. 3. 21.  thee, think thereupon with reverence. And what the jesuit thinks of this way of silencing 
Contzen polit.  controversies, it is not much to be regarded; yet it seems Mr. B. and he jump in opinion here, as well as in other things. But how this should be a means to restore the Roman-Catholick religion, for men to be enjoined to hold themselves to the Articles of the Church of England, and (as it is in the Declaration) that no man shall either print or preach to draw the Article aside any way, but shall submit to it in the plain and full meaning thereof, etc. This I confess is beyond my capacity. But by this means there is not one Minister almost among a thousand, that dare clearly preach of these most comfortable doctrines [Of Absolute Election and Reprobation] and so sound and roundly confute 
So I find it printed divers times in the place.  the Arminian heresy; And blessed be God that there are so few that dare; and I wish that Mr. B. and those others that have dared, would have showed more obedience to his Majesty. As for the comfortableness of that doctrine, as they teach it, let the poor tormented consciences speak, which have by it been affrighted and driven to desperation. I heard one once (an acquaintance of Mr. Burtons') making this objection, against his preaching about reprobation, that said, It was very fit that therefore it should be taught, that men that found in themselves the marks of reprobation, should be driven to horror and despair, and have hell fire kindled in them here in this life. A most comfortable doctrine no question.   

CHAP. VII.  
Of the books that have been printed of late. Of Franciscus à S. Clara. Desire of peace warranted by S. Paul. We and they of Rome differ not in fundamentals. What are fundamentals in Mr. Burtons' sense. The distinction, in fundamentalibus & circa fundamentalia justified. The Church of England not Schismatical. How far separated and wherein, yet united with the Romish Church. Good works necessary to salvation. justification by works; By charity, in what sense no Popery. Whether the Pope be That Antichrist, disputable. Of confession. Of prayer for the dead, how maintained by our Church. Praying to Saints, justly condemned by Protestants.  
FOr the books that he saith of late times have come abroad maintaining Popery and Arminianism; My answer is, that Mr. Burton knows well enough how to get books printed in spite of authority, and therefore he cannot lay the blame there, if any such have passed out without licence. And for those that have 
Bishop. Mount. Appeal. Dr. jackson's books.  been licenced, it passeth Mr. Burtons' learning (yea, though Mr. Prinne should be of his counsel) to find any thing in them, which is not consonant to the doctrine of the Church of England, 
Dr. Cousin's private devot. Mr. Brownes' sermons I have not seen.  contained in the 39 articles, and the book of Common prayer; Nor which is contrary to this Declaration of his Majesty. Only here, I except my Lo: of Chichester his Appeal, which was published some years before the making of the Declaration.  
And what blemish can it be to Authority or to the Prelates, if the book of Franciscus a S. Clara. 
Also that book of Fr. à S. Clara.  had been printed 23. times, and in London too; so long as it is not, cum Privilegio? And what if he were so bold as to dedicate it to his Majesty? I have known others (and Mr. Burton by name) 
p. 117.  more bold in that kind, than either was fitting, or, as I believe, well pleasing to his Majesty.  
But (they say) it was presented to the King by a Prelate. And how if his highly-esteemed author (They say) do misinform him, and there were no such matter? Yet granting it to be true, what hurt can be in it? Blessed be God, his Majesty is of years and wisdom abundantly sufficient, to be able to discern truth from falsehood, be it never so cunningly masked or disguised. Lastly, what if a Romanist (acting his own part like himself) endeavour to pin such a sense upon our Articles, as may make them almost Romish. Who can hinder such men's tongues and pens? 
Much applauded by our Innovators.  But do any of our Innovators approve or applaud his wresting of our Articles to serve his own turn? I think Mr. B. cannot name any of them that doth. And yet, I cannot see what harm can follow, if any shall so fare approve him, as to like his moderate strain, his lessening the number and quality of the differences between us (which most of his own party, like M. Burton, study to multiply and increase) and so his desire of peace and reconciliation; which if (saluâ veritate) it might once be wrought, were a most blessed and happy accomplishment. Neither is that (though M. Burton so term it) true Christian 
p. 121.  zeal (but a distempered heat of a contentious spirit) that shall come between, and make an interruption. And if (as he confesseth) Puritan and Calvinists be such men; no matter if they had no place either in Synod or Church of England.  
As for those, who (because they know better) are not willing (as Mr Burton and others of his strain use) to call all opinions and practices Popish, which are beyond their learning, and cross the principles of their Catechisms, and are therefore by him, in scorn, termed peaceable and indifferent men, and well affected to Rome, as Ely and Chichester, and the Arch-Prelates, they, by their wisdom and moderation, do more good and acceptable service to God and his Church, than ten thousand such fiery▪ spirited Zelotes, who, understanding nothing, but that the Romish Church are not of their opinion, make it their ambition, and highest point of Religion, to condemn whatsoever is held or practised in that Church, not because evil or erroneous, but because theirs: What warrant they can have from the God of peace for their courses, I cannot imagine: One thing I am sure of, that the Apostle S. Paul doth sufficiently warrant the contrary, when he commands us, If it be possible, and as much as in us is, to live peaceably 
Rom. 12. 18.  with all men: and, according to his wont, makes good his precept by his own practice, and that having to do with men (Jews and Gentiles) opposite not to the faith only, but even to the very name of Christianity, which yet they of Rome (though bad enough) are not. For to the 
1 Cor. 9 20, 21.  jews he became as a jew, that he might gain the jews. To them that were under the law, as under the law, that he might gain them under the law, etc. Yea (as he there saith) he was made all things to all men, that he might by all means save some. Not that thereby he did betray the truth, or join with either jew or Gentile in their errors, (from which he laboured by all means to withdraw them) but because, commiserating their condition, he did condescend to their weakness, and yielded to them in what he might, that thereby he might win them to yield to him in the main; As S. Augustine expounds the place. And thus to 
August. Ep. 19  deal with them of the Church of Rome at this day, (not that I intent to parallel them with either) how any man can (without wrapping up the blessed Apostle within the same sentence) justly condemn, I must confess, I am altogether ignorant. For, whereas such are bruited abroad to comply with Papists in their errors, that is mere clamour, without ground, or show of truth, saving that they join not with these hot-spurres in railing and raging, and so exasperating them, but leave that part to them, as most delighting and exercised in that way, and lacking compassionate affections to seek to gain and reduce those that wander, into the way of truth.  
Yet here we must take heed of going too far, and that we do not, while we pity and seek to gain the adversary, become injurious to the truth, and lose it: as it seems (if M. Burton may be believed) some Factionists and Factors for Rome among us (so he is pleased to style the Reverend Prelates, and those that oppose his crotchets) have done: for (he saith) it is a common cry among them, that we and they of Rome differ not in fundamentals. This is, I confess, to go fare; yea, and a great deal too fare, if we measure Fundamentals by M. Burtons' last, who under that name will comprise all matters of faith: as is evident by his quotation of these words out of our 19 Art. in the margin; The Church of Rome hath erred in matters of faith. And this is usual with others of his party (who more truly may be termed Factionists, than those whom he so calls) for I once lighted upon a small book, set forth by one of them, which bore this title [Fundamental truths, and nothing but Fundamentals] in which were contained all catechetical Doctrines, the high points of Predestination, the ten Commandments of the Law, yea and (though some more sublimated among them will admit none) ten Commandments of the Gospel: But M. Burton hath been told sufficiently, (if prejudice would let him see) that by Fundamentals 
See B. of Exon advertisement. Cholmely & Butterf. treatises.  are meant those points of faith, which are absolutely necessary to salvation, which whosoever believes not, cannot be saved; and to admit that in the Church of Rome these points are yet to be found and believed among them, is no more than not absolutely to deny salvation to all that live in communion with that Church; or to yield them the name of Christians, and of a Church, and so to difference them from Turks and Pagans: to which, the profession of the same Creed, and their Baptism is sufficient. And though the errors of Popery, as now it stands, are gross and palpable; yet to make them such, as presently and absolutely to cut off all that profess and believe them, from the Catholic Church, and hope of salvation, is an uncharitable & groundless rigour and strictness: neither can they who are not thus harshly uncharitable, be justly taxed; nor is it an absurd distinction (as he unreverently and absurdly termed it) that a Great Prelate, who ever he was (for he names him not) used in the High Commission at the censure of Dr Bastwick, when he said, that We & the Church of Rome differ not, in Fundamentalibus, but, circa Fundamentalia: for there may be (and indeed are) many intercurrent questions concerning points fundamental disputed among us, in which we and they differ, and yet the fundamentals themselves confessed by both sides. For example, both sides do profess their agreement and common belief of that grand Fundamental of Christianity, that jesus Christ the Son of God, and Son of the B. Virgin, is the Saviour of the world. and that salvation is obtained only by virtue of his merits: Yet we do not agree in every thing that concerns this principle, or how, and in what manner this virtue is efficacious unto our salvation. Whether it make the good works of those that believe in this common Saviour properly meritorious, and fully worthy of everlasting life, as they will have it; or only, as we contend, in regard 
Rhemist, on 2 Tim. 4. See B▪ Andr. Ser. of justificat. in Christ's name.  of God's gracious acceptation, and by means of his promise and covenant whereby he hath bound himself to reward them. So that, the distinction is not absurd, but may most truly and fitly be said, that we may and do differ about and not in fundamentals. That which M. Burton out of the Apostle allegeth to cross this, is most 
1 Tim. 1. 19  frivolous and vain, for he might have known that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in that place, is better turned [of] or [concerning] than either [in] or [about:] and so 
a Naufragium fidei fecerunt.  Beza renders it: or (as 
b Fide vacuati sunt.  Tremellius out of the Syriack) they lost their faith: so that faith is the merchandise lost or cast away, and not any thing about it. But, granting that to err in faith and about the faith (as they may in some sense) be all one: yet will not that follow which he would have, but for all that, there will be ground sufficient to justify that distinction, and to lay the absurdity upon those that quarrel it. But this is an old theme upon which M. B. hath long wrangled, and he might now do well to give it over, or, if he will needs be doing, let him go lend his help to the Jesuit, (with whom he sides in opposing this distinction) to answer Dr Potters learned and 
Ans. to Char. mistaken, Sec. 7  judicious discourse, wherein it is fully and unansweraby asserted.  
But M. Burton hath another quarrel yet, but it is so weak and silly, that I would not grace it with an answer, but that haply some of his admirers may think it of greater moment, because he affirms, that thereby is made a change of our very Church, etc. This is a great matter; but how is this made good? Thus. My L. of Ely affirms, 
In his Epist. to my Lo: Grace of Cant. before his discourse of the Sabbath.  that the Romish adversary, fromt he rising up of some schismatical spirits among us, uncharitably concludes, that the whole body of our Church is schismatical.  
But in good earnest, is M. Burton so deeply in love with his schismatical humour, that he cannot be content himself alone to be a schismatic, but that he will have the main body of our Church schismatical? or must we needs join with the Romish Church in their errors, unless we will confess ourselves guilty of the crime of schism? So they would have us indeed, and M. B. (it seems) so he may show himself to be at enmity with them, cares not though he draw that name upon himself and the whole Church of England: whereas it hath been the care of discreet and wise men, that have dealt in the controversies between us and them, to wipe off that unjust and infamous aspersion. To whom I refer him, and others of his 
See the Ans. to Char. mistaken, Sect. 3.  mind, to be better informed; and to learn, That the Church of England did reform the errors and abuses of Rome without schism. And that though we have separated from them in those things which they hold, not as the Church of Christ, but as the Roman and Pontifician; yet we remain still united both in the bond of charity, and in those Articles of faith which that Church yet hath from Apostolical tradition; yea, and in those acts of God's worship which they yet practise according to Divine prescript: that is, we and they profess one belief of the same Apostolic Creed, as it is expounded by the four first General Counsels: We approve with them, the things which the Ancient Church of Christ decreed against Pelagius: We and they worship and invocate the same God, in the Name of the same jesus Christ. And (what ever some turbulently-uncharitable haply may do) we study to reduce them from their errors, and pray for their salvation, accounting them not quite cut off, but to continue still members (though corrupt ones) of the same Catholic Church.  
But the man hath not yet done, but to show that there will come in an universal change in all our doctrine, reckons up diverse particulars: as justification by works, maintained openly, not long ago, at the Commencement in Cambridge: justification by charity, in Mr. Shelfords' Book. The Pope not Antichrist. Pulpits and preaching beaten down by the same man in his second Treatise. The Virgin Mary Deified, in a book entitled, The female glory, etc.  
For answer to these: I say for the first, That he hath shamefully slandered the University: The Heads whereof are more judicious and discreet, than to suffer any position which doth directly and in terminis cross the Articles of our Church, to be openly disputed and maintained. That which I suppose he aims at by his quoting of Fr. à Sta. Clara. was to this purpose: That good 
Bona opera sunt efficaciter necessaria ad salutem. Resp. Dr. Duncan.  works are effectively necessary to salvation: which position was intended and maintained, in opposition to the enemies of good works, of whom some deny their necessity; others, allowing their presence as requisite, deny that they conduce any thing to the furtherance of salvation. Now this is not to maintain justification by works, (for the works here meant were such as follow justification) but to assert the Doctrine of St. Paul, commanding 
Phil. 2. 12.  us to Work out our salvation with fear and trembling; and of St. Peter, who tells us, 
2 Pet. 1. 11.  That thus an entrance shall be ministered into the everlasting Kingdom of our Lord and Saviour jesus Christ.  
And, I believe (for I have not the Book at hand) if Mr. Shelfords' justification by charity, be well examined, it will prove to be no other than this; at least, no other than in St. james 
jam. 2. 24.  sense, when he saith; Ye see how that by works a man is justified, and not by faith only. And I would demand of any reasonable man, whether the express words of that Apostle may not without aspersion of Popery, be even openly and publicly maintained, if there be no sense obtruded upon them, which may cross St. Paul's doctrine, which Mr. Burton can never prove that they did, whom he chargeth with that assertion. But the the truth is, such is the humour that possesses many men of Mr. Burtons' strain, that they cannot endure any gloss upon that place of St. james, but such as shall both make the Text (like themselves) full of nonsense, and to turn the seeming and verbal into a real and direct contradiction of St. Paul.  
To the third; That the Pope is not Antichrist, I answer, that though many of the learned in our Church (especially at the beginning of the Reformation when the greatest heat was strike between us and Rome) have affirmed the Pope to be Antichrist, and his whole religion Antichristian: and that some, exceeding the bounds of moderation in this point, have passed abroad, & that with the licence of authority (wherein yet they are to be excused, in that they have been so intolerably provoked by the odious criminations of the adversary) yet to them that calmly and seriously consider it, it may not without good reason be disputed as doubtful: whether the Pope, or any of them, in his person, or the Papal Hierarchy be that great Antichrist, which is so much spoken of. And which way soever it be determined, it makes not the religion any whit the better, nor frees the practices of the Popes and Court of Rome, from being justly accounted and styled Antichristian.  
For Mr. Shelfords' second Book, I have not seen it, and therefore will say nothing, but only that, if he seem to set (as they think) too light by preaching and pulpits, he doth (at the worst) but pay them in their own coin, who have magnified it to the vilifying and contempt of public Prayer, the most sacred and excellent part of God's worship.  
Neither have I seen that other Book, called the Female glory, nor will I spend words, by way either of censure or defence of it, upon sight only of those fragments which here he presents us with, as well knowing his art, and at what rate to value his credit in quotations. Yet in all those panegyrics strains of Rhetoric (for such for the most part they seem, rather than positive assertions) he hath not deviated so much to the one extreme, as Mr. Burtons' marginal hath to the other, in scoffingly calling her, the New great Goddess Diana. And if it be true that he hath not digressed in any particular 
Lo here the new great goddess Diana, whom the whole Pontifician world worshippeth. H. B. p. 125.  from the Bishop of Chichester, as Mr. Burton makes him affirm, I dare boldly say, Mr. Burton will never be able to find the least point of Popery in it. For (it is well known) that Bishop (whom he (as if he had bid adieu to all civility, yea and shame too) terms a tried Champion of Rome, and so a devout votary to the Queen of heaven) hath approved himself such a Champion against Rome, that they that have tried his strength durst never yet come to a second encounter.  
Beside, we have, elsewhere, other points of 
Pag. 67.  Popish Doctrine, which, he saith, are preached, and printed of late: As Auricular Confession, Prayer for the dead, and praying to Saints: Which, because I find only mentioned by him, without any proof to evidence the truth of his assertion, I might with one word reject, till he produced the Authors, which have so Preached and Printed, and what it was that they have delivered touching those points. But because there are many that, by reason of their ignorance of the truth in these points, are apt to believe what he affirms, and to entertain a sinister opinion of the Church's Doctrine in them; I will briefly add some of them in this place.  
First, for Confession: It cannot be denied, 
Of Confession  but that the Church of England, did ever allow the private confession of sins to the Priest, for 
Book of Common Prayer, Exhortation before the Communion.  the quieting of men's consciences burdened with sin, and that they may receive ghostly counsel, advice and comfort, and the benefit of absolution. This is the public Order prescribed in our Church. And it were very strange, if our Church ordaining Priests, and giving them power of absolution, and prescribing the form to be used 
Form of absolution in the Visitation of the sick.  for the exercise of that power upon confession, should not also allow of such private confession. To advise then and urge the use and profit of private confession to the Priest, is no Popish Innovation, but agreeable to the constant and resolved Doctrine of this Church; and that which is requisite for the due execution of that ancient power of the Keys, which Christ bestowed upon his Church: And if any shall call it, auricular, because it is done in private, and in the ear of the Priest, I know not why he should therefore be condemned of Popery. But if Mr. Burton by Auricular Confession, mean that Sacramental Confession, which the Council of Trent hath defined to be of absolute necessity by Divine ordinance, and that which exacts that (many times impossible) particular enumeration of every sin, and the special circumstances of every sin. This we justly reject, as neither required by God, nor so practised by the ancient 
See Bishop Ushers answer to jesuites schall.  Church. And if Mr. Burton knows any, that hath Preached or Printed aught in defence of this new picklock, and tyrannical sacramental Confession, he may, if he please, (with the Churches good leave) term them in that point, Popish Innovators.  
For the second point: Simply to condemn 
Of prayer for the dead.  all prayer for the Dead, is to run counter to the constant practice of the ancient Church of Christ. Prayer for the dead, it cannot be denied, it is ancient, saith the late learned Bishop of Winchester. That the ancient Church had Commemorations, Oblations, and prayers for the dead, the testimonies of the Fathers, Ecclesiastical Histories, and ancient Liturgies, in which the forms of Prayers, used for that purpose, are 
Cannon 55.  found, do put out of all question: and they that are acquainted with the Canons and Liturgy of our own Church, cannot but say this Doctrine hath been ever taught and maintained among us: That is, We praise God for all those that are departed this life in the faith of Christ; and pray, that they may have their perfect consummation and bliss, both in body and soul, etc. And thus fare, Prayer for the dead is no Innovation, and much less Popish. For, we maintain no Suffrages for the relief of souls in the fooles-fire of Purgatory, which prayers and 
Artic. 22.  place we condemn as fond things vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the word of God. So our Church-article speaks: and in the same condemnation joins that other point of Mr. Burtons' charge: Invocation of Saints, which Doctrine 
Of praying to Saints.  taken at the best, and as the learned Papists defend it, deserves that censure; and as it is commonly practised by the vulgar sort among them, is not foolish only, but flatly Idolatrous: And therefore justly exploded and condemned by all Protestants, and I dare boldly say, Mr. Burton cannot produce any one of those whom he endeavours to blemish, that holds or teaches that doctrine.   

CHAP. VIII.  
Of the Doctrine of obedience to Superiors. How taught and maintained by the Bishops. Wherein it must be blind; and how quicksighted.  
WE have two changes in Doctrine yet remaining. First, in the doctrine of obedience to Superiors. Secondly, in the doctrine of the Sabbath, or Lords Day. 
pag. 126.   
By the first (he saith) Man is so set in God's throne, as all obedience to man must be absolute, without regard to God and conscience. I verily believe, there is none of those he means, that have raised obedience so high, but that Mr. B. would bring it down to as low a peg: and, haply, considering how prone such as he are to debase it, it might not be thought ill policy, to exact somewhat more than of strict right it can calling. But where? or by whom is this doctrine taught? Of that he saith nothing here, but tells us he hath spoken of it sufficiently before. And indeed, we find more than enough, by him spoken about this point: for, speaking of the connexion of the fear of the 
a pag. 84.  Lord, and of the King, and from thence (rightly) observing that these two ought not to be separated; But that God must be so honoured, as we do also in the second place honour our Superiors: And our Superiors so honoured, as that in the first place we honour God. He 
b pag. 8●.  comes to reproove those that separate these two; the second sort of whom, he makes Those that separate 
c pag 87  the fear of the King, from the fear of the Lord, by attributing to Kings such an unlimited power, as if he were God Almighty himself. So as, hereby they would seem to ascribe that omnipotency to the King, which the Pope assumes, and his Parasites ascribe to his Holiness. And this (he saith) these parasites and paramours of the King's Courts do, etc. All this is easily granted: The doctrine, there is no good Christian but will subscribe to, yea, and the use too, and think those not only worthy of reproof, but unworthy the name of Christians, and to be accounted none of God's good subjects, that shall go about by flattery, or otherwise, to advance the power of the King to the prejudice of God's supereminent sovereignty: or which, when the commands of the one and the other come in opposition, shall not (as the Apostles) choose rather to obey God than 
Act. 4. 12.  man, and as those ancient Christian Soldiers, under julian the Apostate, who (as S. Augustine 
In Ps. 124. Distinguebant dominum aeternum a ●omino temporali, & tum subditi erant propter dominum aeternum.  notes) were so subject to their temporal Lord, for their eternal Lords sake, as they still distinguished their eternal, from their temporal Lord: And though they would obey that wicked Emperor, when he sent them to fight against his enemies, yet when he would have them to worship Idols, or to burn Incense to them, they preferred God before him, and denied their obedience. And, if any man shall presume to teach, that which shall be contrary to this so sure and well grounded a truth, he shall thereby make himself the author of a doctrine impious against God, and novel in the Church, as (by those places out of the Fathers, which Mr. B. allegeth, and infinite more to the same purpose,) may be easily demonstrated. Yet it seems (by him) some have dared so much, and that beside the jesuits (whom he calls) the Masters of this mystery, in their blind 
p. 77.  obedience; there are gotten too many Doctors to be their Disciples and broachers of this new doctrine: and again, Many false prophets are now 
pag. 82.  abroad, being possessed with the spirit of the Beast, which so magnifieth the power of man, and his authority in commanding, that ipso facto, all must yield obedience thereunto, without further ado. And (in the place formerly mentioned) he makes the Bishops to be those Parasites and Court▪ Paramours which ascribe such an unlimited power to the King. But, in a matter of this high nature, to accuse only, is not sufficient: If he can prove it as substantially, as he hath boldly affirmed it; let them go for jesuitical Novel Doctors; and Parasites, and spare not. Hic labour, hoc opus est. Here (as it is wont) the water sticks with him: Proofs I can find none, but instead of proofs, I find conjectures and surmises, of some ends, which the Bishops may have to induce them to hold and teach this Doctrine: Their ends (he saith) are 1. To keep the K. from Parliament, lest they might be brought Coram. 2. By their flattery, to endear the K. unto them as the only supporters of his Prerogative Royal, thereby to protect themselves, having incurred the hatred of the whole land. 3. That they may borrow this abused regal Power, to execute a lawless tyranny over the King's good subjects. 4. Lastly, that they may trample the laws and liberties of the subjects, and in fine, bring the whole State, King and all, under their girdle, as being true to their principle; That a Bishop ought not to 
Episcopus non debet subesse Principibus, sed prae esse. Decret. de maj. et obed. Tit. 33. Innocent 3.  be subject to Princes, but rule over them. These he brings, instead of reasons, to make good this accusation: and these he knows to be sufficient, to make thoses Judges (I mean, the people) before whom he hath brought them to be tried, to pass sentence against them, and pronounce them guilty. Yet, God be thanked, the Bishops do not stand or fall by their sentence: And prudent Judges, if they find no greater proofs, will rather judge the accuser guilty of Scandalum magnatum, than upon such weak evidence to condemn the accused. For (all this notwithstanding) it appears not (otherwise than by Mr. Bs. words) either that the Bishops have these ends, or that, for these ends, they do teach this doctrine: But it is enough. There is no Parliament (and that they wish, hoping if some such spirits as Mr. Burtons' disciples, get voices in it, and can prevail, they may do somewhat for their cause, and ruin the Hierarchy) and that there is none, it must needs be the Bishops doings: who (as he persuades credulous auditors) will not be able to purge themselves to a committee of the Lower-house for Religion: and then, if this be granted, it cannot be thought a thing unlikely for them to broach such doctrine as this, which cannot but be very useful for their purpose. But M. Burton will have much ado to prove (and words must not carry it) that the Bishops are not Parliament-proofe: and as much, that they therefore are the means to hinder the King from having a Parliament. I would to God, that men of his strain and humour, and poisoned with such principles of Popularity, as he labours to instill into the people, had been no greater means, to cause heartburning between the King and his subjects, and so to keep them from meeting in Parliament, than the Bishops are. It is not the Bishops, but the disobedient and seditious carriage of those ill-affected persons of the house of Commons, in the last Parliament, who raised so much heat and distemper, upon causeless jealousies: That His 
Procla. before the Declar. for the dissolute. of the Parliament.  Majesty (to use his own words) His Regal authority and commandment were so highly contemned, as his Kingly office could not bear, nor any former age parallel. This is the means that severed King and people, being met; and this humour still fomented by turbulent and malevolent spirits, (such as Mr. Burton) is the true and sole cause that yet hinders their re-assembling in Parliament. And, if thereupon any damage have or do ensue, the blame must light upon those entrenchers, not upon those (whom he falsely makes) the over-enlargers of the Royal prerogative.  
Yet necessity may make them do much, and fear of danger may make them willing (by any means whatsoever) to make the King sure that they may have shelter; and (though, God be praised, they have not justly, no not incurred the hatred of the whole land, yet) perhaps he knows some intended mischief towards them, or hopes well that his Sermons and the Ipswich Libel will work so with some bloody Assassins, that they may be brought (as his brother Leighton speaks) 
Zions' plea, pag. 166.  to strike that Hazael (the Bishops) in the fift rib, to strike that Basilike vein, as the only cure for the pleurisy of this State. However, it were but a poor device for their security, to flatter the King into a conceit of his boundless authority: which (beside that it would be a vain attempt upon so wise and just a Prince, and such as cannot, without derogation from his Majesty's wisdom, and gracious disposition, be once imagined as faisible) would but increase the subjects hatred, and, in the end, cause his Majesty to forsake them, and justly to expose them to the fury of their malice. Their best security, and that which they only rely upon, is, their integrity and just proceed, wherein they assure themselves, the just God and King whom they serve, will never forsake them, or deny them protection.  
Neither do they need to borrow a lawless and abused Regal power, nor can it be accounted tyranny, to punish those that deny obedience to his Majesty's commands: which (whatsoever he untruly and seditiously suggests) shall be proved, both to be his Majesties, and beseeming his Royal justice and goodness.  
As for their aiming, by this means, to bring the State and King under their girdle, and to make Princes subject to the Bishops: If malice had not made him as blind as Impudent, he would have wanted a forehead to have vented: for if they meant any such thing, their way had been to advance their own, and not the King's power and prerogative; which, if they make boundless, will be sure to hold themselves, as well as others, under the yoke of subjection.  
To conclude this point then: The Bishops teach no other doctrine of obedience to Superiors, than hath been ever taught in the Church of God: They give the King that only prerogative which we see hath been given always to all godly 
Artic. of Relig. p. 37.  Princes in holy Scriptures by God himself, that is, that they should rule all estates and degrees committed to their charge by God, whether they be Ecclesiastical or Temporal, and restrain with the civil sword the stubborn and evil doers. This is the doctrine of our Church. To this they have, ex animo, subscribed; and to this they exact subscription of all that are under their several Jurisdictions: And this is not to give him any unlimited power; they give to God, and Caesar both, their dues; They make God the first, the King the second, and only less than God, as Tertullian speaks. They make no Idol of their King, nor 
Ad Scapulam. Hominem à Deo secundum— solo Deo minorem.  place his throne above, but immediately under Gods: That's all. Under God, they grant; acknowledging his power to be from God, and that he ought to use his power for God, and not against him; and our obedience to the King not sufficient to warrant disobedience to God: yet immediately and above all others in his Dominions: So as, They believe and teach that his actions are not liable to the scanning, much less to the control, no not of his greatest subjects. This 
The King (to speak with all humble reverence) cannot give, etc. p. 72.  They do not know, They dare not practice. Neither will or dare They (no not with humble reverence premised) tell the people that the King hath not, and therefore cannot give power to others, to do those things which cross their fancies; as namely, to punish those that refuse to conform to his commands, and the orders of the Church (which he miscalls, the altering of the state of Religion, and to suppress the faithful Ministers of the Gospel) this They judge no humble reverence, but outrageous and desperate impudence and boldness. Yea, and that it savours of unchristian disloyalty to insinuate to the people that the King is careless of his reiterated solemn protestations and oaths: That he is forgetful of the law of God, and regardless of the laws of the Land: That he useth his power (or suffers it to be used) to alter the state of Religion, to oppress and suppress the faithful Ministers of the Gospel, against both law and conscience. All 
pag 56. pag. 73.  which Mr. Burton hath done [ad nauseam usque] even to his reader's surfeit and loathing. Neither will his usual scheme help him off, or excuse him, to say, he doth not, nor will not believe such actions (as he is pleased so deeply and desperately to censure) to be the Kings: when all the world knows, both that they are the Kings, and that he cannot be ignorant that they are so. But of this before. They hold and teach, that it is more agreeable to Christian piety to be blind, rather than thus quicksighted in our obedience, and approve that of S. Gregory, True obedience doth not discuss 
Vera obedientia nec Praepositorum intentionem discutit, nec praecepta dece nit— nescit enim judicare, quisquis perfectè didicerit obedire. D. Greg. l. 2. c. 4. in 1 Reg.  the intention of superiors, nor make difference of precepts— He that hath learned perfectly to obey, knows not how to judge. To be blind, so as not to see the imperfections and failings of Superiors, nor to be less ready for these to perform their commands, and to look only at Him whose place they hold: To be blind, so as not to search the reason, or to look at the causes, why; but to think it enough to know the things to be commanded, and by them that are in place and power. Lastly, They would have obedience to be better sighted, and not so blind as M. Burton hath showed himself. They would have obedience to have eyes to see what God commands, as well as what the King, and to discern God to be the greater of the two, and to be obeyed in the first place: but they would not have men mistake their own dreams and fancies for God's commands. And not this only, but to see what is commanded by their superiors, and who it is that commands, and to know them to be God's Deputies, to whom obedience is due, as unto God himself. And they have learned of Solomon, that where the word of a King is, there is power; and who may 
Eccles. 8. 2.  say unto him, what dost thou? This is no novel jesuitical doctrine, but sound Divinity, and that which this Church ever taught, and the Law of the Land ever approved; if it be good Law which was long ago delivered by Bracton, with which 
Bract. de leg. & consuet. Ang. c. 8. Ipse (sc. Rex.) sub nullo, nisi tantum sub Deo.— Si ab eo peccatur, etc.  I will shut up this point. The King (saith he) is under none, but only God.— And, a little after, If he do amiss (because no writ goes out against him) there is place for supplication, that he would correct and amend his deed: which if he do not, it is enough punishment for him, that the Lord will punish it. For no man must presume to inquire or discuss his actions, much less to go against them.   

CHAP. IX.  
Of the Doctrine of the Sabbath and Lordsday, falsely accused of Novelty. The sum of what is held or denied in this point by those whom Mr B. opposeth. The Church's power, and the obligation of her precepts. The maintainers of this doctrine have not strained their brains or conscience.  
THe last innovation in doctrine that he mentions, 
pag. 126  is concerning the doctrine of the Sabbath or Lordsday: wherein, he saith, our novel Doctors have gone about to remove the institution of it from the foundation of Divine authority, and so to settle it upon the Ecclesiastical or humane power. Thus he. But in this (as in the rest) he betrays most gross and palpable ignorance and malice. 1. In that he accuseth that doctrine of novelty, which was ever (as hath been sufficiently demonstrated) the doctrine of the Ancient Church, and of the Church of England, and of the reformed Churches beyond the Seas, and the principal of the learned among them, as Calvin, Beza, etc. 2. In accusing those that teach this doctrine, with removing the institution of the Lords day from the foundation of divine Authority: 
See B. of Ely p. 271. etc. edit. 1.  which taken together, and as he delivers it, is most false: For They acknowledge the appointing of set times and days, to the public and solemn worship and service of God, to be not only divine, but moral and perpetual: and that the common and natural equity of the fourth Commandment 
B. of Ely, p. 120  obligeth all mankind to the end of the world.  
Secondly, They affirm, that the institution of the Lords day, and other set and definite days 
2 De dispens. etc. c. 12. Quid enim interest utrum per se, an per suos ministros, sive homines, sive Angelos, hominibus innotescat suum placitum Deus.  and times of God's worship, is also of divine authority, though not immediately, but by the Church, which received her power from the holy Ghost; and that Christian people are to observe the days so ordained, in obedience to the equity of the fourth Commandment, to which those days are subordinate, and their observation to be reduced.  
Thirdly, they grant, that the resting from labour on the Lords day, and Christian holy 
3 B. of Ely, p. 121  days, in respect of the general, is both grounded upon the law of nature, and the perpetual equity of the fourth Commandment.  
Fourthly, they grant a special sense of that 
4  Commandment of perpetual obligation: So that, they have not absolutely removed the institution of the Lords day from the foundation of divine Authority: Nor is the fourth Commandment wholly abolished, as he falsely and unjustly clamours. That which they deny in this doctrine, and concerning the fourth Commandment, may be reduced under these heads:  
They deny the fourth Commandment to be wholly moral: so doth M. Burton.  
Particularly, they deny the morality and perpetual obligation of that Commandment, as it concerns the seventh day from the creation, which is our Saturday. And this is the Apostles 
Col. 2. 17.  doctrine, who calls it a shadow, which M. Burton also granteth.  
They deny, that the peculiar manner of the sanctification of the jewish or seventh-day Sabbath in the observation of a strict and total rest and surcease from ordinary labours, can, by virtue of that commandment, be extended to the Lords day, or Christian holy days, but that it (together with the day on which it was required) is expired and antiquated. And this also M. Burton must needs grant: 1. Because there is the same reason of the day and the rest required upon it; both being appointed for a memorial of God's rest from his work of creation, and other typical respects: 2. Because otherwise he will contradict his fellows, and those that side with him in this argument, who generally allow some 
Perkins cases. Amesius Med. Theol. l. 2. c. 15. n. 23.  things to be lawfully done on the Lord's day, which on the Jewish Sabbath were not permitted.  
They deny that the fourth Commandment determins the set time of God's public worship, either to one day in the revolution of seven, or to any other seventh, save only that which is there mentioned; and that therefore the Lords day cannot thence be said to have its institution, as being another day than that which the Commandment speaks of; which, to conceive to be there meant, is to make the Commandment to speak riddles and arrant nonsense.  
They deny that there is any Commandment given in the New Testament for the observation of the Lords day: Though (they acknowledge) sufficient ground there to warrant the Church's institution and observation of that day. And this they suppose they may justly maintain, till Mr. B. or some other of his mind, in this point, produce the place where it is written; which, if they would once do, they would easily bring off the Bishops, and others who agree with them, to make a recantation, and to subscribe to their better information.  
That which they ascribe unto the Church in this argument is; 1. The institution of the Lords day, and other holy days, that is, the determination of the time of God's public worship to those days.  
2 The prescription of the manner of the observation of these days, both for the duties to be performed, and the time, manner, and other circumstances of their performance.  
Concerning which, they affirm 2. things. 
Bishop of Ely p. 149.  First, That the Church hath liberty, power and authority thus to do. Secondly, that Christians are in conscience bound to observe these precepts of the Church, and that they that transgress 
Bern. de praec. et dispens. c. 12. Obedientia quae majoribus praebetur, Deo exhibetur, quamobren quicquid vice Dei praecipit homo etc.  them, sin against God, whose law requires that we must obey every lawful ordinance of the Church: And as S. Bernard speaks, The obedience that is given to Superiors (he speaks of the Prelates and governors in the Church) is exhibited to God, wherefore whatsoever man in God's stead commands (if it be not for certain such as displease God) is no otherwise at all to be received, than if God had commanded it. For what matters it whether God, by Himself, or by his Ministers, men or Angels, make known his pleasure to us? So he, and much more to that purpose in that place. So that, they which maintain the institution of the Lords day to be from the Church, do not thereby (as they are wrongly charged) discharge men from all tie of obedience, and give them liberty to observe it, or not, at their own pleasure: which no man will affirm, but those only who have learned to undervalue and despise the Church of God, and her rightful Authority.  
Now, these things have been so fully proved, so plainly demonstrated already, that it is needless, yea impossible for me to add any thing, and as impossile for Mr. B. or any other to gainsay, with any reason or evidence of truth. Which because he cannot do, he betakes him to (the forlorn hope of contentious spirits) railing against his opposers, and traducing the doctrine, which he knows not how to confute. For his opposers; he saith, that (in this point) they have strained all the veins of their conscience and brains, and that they are so mad upon it, that no shame will stay them, 
pag. 126.  till confusion stop their mouths. But, God be praised, they have not, neither need they much to strain either: Their conscience need not be strained at all, in delivering that doctrine, and acknowledging that truth which is after godliness; And for their brains, it is not Mr. Burtons' 
Tit. 1. 1.  Pamphlets, or lawless Dialogues, that can strain them; No, nor his larger answer which he threatens, in answer to my L. of Elyes' Treatise; which (were it not that simple and well meaning people might haply be seduced, and made to think them unanswerable) were quickly answered, with that which best befits them, silence and scorn. As for that grave and learned Prelate, whom he useth with such contempt and base language; The world hath seen his humility (joined with that mass of learning which is lodged in that venerable breast) that he hath not disdained to stoop to answer this railers railing dialogue of A. and B. which he hath done (like himself) with great strength and evidence of reason, and solidity of judgement; and yet (blessed be God) hath not sacrificed the least dram of reason, which yet remains (in so great years) to admiration quick and pregnant, and will be able, if need be, to discover Mr. Burtons' arrogancy, and boldfaced ignorance; So that he must be fain to sacrifice the remainder of his modesty and honesty (if any be yet left him) to find any thing to reply.   

CHAP. X.  
Of his Majesty's Declaration for sports, etc. Mr. Burtons' scandalising the memory of K. James about it. His wicked censure of His Majesty for reviving and republishing it. His abusive jeer upon my Lord's Grace of Cant. Five propositions opposed to his so many unjust criminations in this argument.  
THis is all he saith of his supposed innovations in doctrine: But before I part with this last point, I must annex somewhat of his Majesty's Declaration concerning lawful sports to be used upon Sundays; as depending hereupon, and being the great pretended grievance in this argument.  
This Declaration, and the publishing of it, according to his Majesty's Royal intent and command, hath afforded Mr. Burton plentiful occasion of calumniation, and caused him to utter many shameful and slanderous invectives, not only against the Declaration itself, but against the Royal authority commanding, and those, whom he conceives procurers of it, or that in obedience to his Majesty have urged the publishing of it, and punished any that have obstinately refused.  
For first he hath endeavoured to blaze the Honour of (that great Patron of the Church) K. james of Blessed memory, by an odious and base insinuation of I know not what extraordinary temper wherein the King should be, when this Declaration was first published: a passage so unworthy and execrably scandalous, that I will not so much as mention it.  
Nor hath he dealt better (but fare worse) 
2  with his sacred Majesty that now is, in making his reviving and republishing of his Father's Act, to tend to the public dishonour of God, the annihilation of the holy Commandment touching the Sabbath, 
p. 56.  the alteration of the doctrine of the Church of England, the violation of his solemn Royal protestations: all which and more, (supposing the republishing of this Declaration to be his Majesty's Act, and by his Authority) he lays to his Majesty's charge. Indeed he seems not willing that the world should take notice of these blasphemies as directly sent out against his Majesty, and therefore would make men believe, that this Act was none of his Majesties. But then I would 
Declaration concerning the dissol. of the last Parliament.  demand of him, how he knows any Declaration or Proclamation to be set forth by his Majesty? and in particular, how he knows that Declaration to be his, which he puts His Majesty so often in mind of. Sure I am, he can have no greater evidence for any, than he hath for this: His Majesty's name prefixed, his Royal Test subscribed. And who is there (without danger of being found guilty of high treason) can counterfeit these? and what danger it may be for men to question or reject these, I leave to be judged by those that are best able and armed with Authority.  
But if it were his Majesties, sure it was procured by some ungracious persons, and ill-affected to Religion. And who can they be but the Prelates? and yet he knows not upon which of them to lay it: but he would have the people to know whom to guess at: For (he saith) it was done presently after the L. of Cant. took possession 
p. 59  of his Grace-ship, and that his Grace was very zealous for the pressing of it to be read in all Churches of his province.  
All which might very well be, and yet his Grace have no hand in the procuring of it. But, though I cannot affirm it, be it so; for I believe his Grace holds it no dishonour to be the means of procuring, or urging obedience to any Act, which so just and religious a King shall avow to be his. Yet must he needs for that be degraded, and deprived of that honourable Title, which the King, the State, and Church have given him, and his Predecessors ever enjoyed? Must he needs slip from his Grace presently, and become the jeer of presumptuous detraction. Malicious pride, whither wilt thou? Durst any but a wicked Edomite, a Doeg thus draw out the sword of his tongue, against the Lords High Priest? Shall not the Ephod and Tiara, inscribed Holiness to the Lord, be a sanctuary from the violence of reproachful taunts? If pride and malice had not 
Dis●at aliquando reticere, qui nunquam didicit loqui. Hieron. advers Helvid.  quite bereft this man of reason, or modesty, and made his tongue cast his bridle: He, though he never knew how to speak, would have here learned to hold his peace: And, of all others, have spared him, to whose obedience he is bound, by his spiritual sonship, (if I may reckon those for sons, who thus spit at their Fathers) by the sacred tie of holy Orders, and by all those names that may command reverence and esteem. I speak this of the dignity of his place. To which, if we join the worth and eminency of his person, so in all things suitable to so great a height of Authority and dignity; so in all things becoming his Gracious Title: I cannot but wonder what spirit possessed this man, thus to rob him of his deserved honour, yea to use him with such contempt and scorn, as he hath done throughout these Sermons (and the rest of his books.) But what do I go about to vindicate His Honour, or to speak in his praise, who is above the reach of my praises, as well as of his revile? It shall suffice me, that so judicious and religious a Majesty hath passed his Royal sentence upon his merits, and judged him most worthy to sit in the highest Chair of this Church. To proceed then; The Declaration itself he hath used in the same manner, that he hath done the Authors of it; styling it by all the names he could devise to make it odious, and to harden others in their obstinacy against it. For answer whereunto, I shall briefly oppose these five following Propositions, to his so many unjust criminations.  
First, The Declaration is no inlet to profaneness, or irreligion, or hindrance of the due sanctification of the Lords day.  
2. That the sports permitted by it to be used, are lawful, and such as are not prohibited, either 
p. 57  by God's law, or the law of the Land.  
3. That it is no means of breaking the fifth 
p. 61.  Commandment, nor doth allow any contempt of Parents, or Master's authority over their children, and servants.  
4. That the reading of it by Ministers in their 
p. 55.  several Congregations, was enjoined and intended by his Majesty, and that it is a thing that may lawfully be done by them.  
5. That such as refuse to publish it accordingly, are justly punished, and their punishment no cruelty, or unjust persecution.   

CHAP. XI.  
Of the 1. Proposition. The Declaration no inlet to profaneness. His Majesty's respect to Piety in it. Recreations only permitted, not imposed. Of the 2. Proposition. The sports allowed are lawful, on those days, and in themselves not against the Law of the Land. Mr. Burtons' seeming respect of the Fathers. Of Revelling. Of mixed dancing: how unlawful, and how condemned by the Ancients, and by the Imperial Edicts. Of Calvin's judgement in this point. Of the 3. Proposition. The Book no means of violation of the 5. Commandment.  
FOr the first, It is most evident to any impartial Reader, that shall peruse the Declaration, that his Majesty intending only to take away that scandal, which some rigid Sabbatarians had brought upon our Religion to the hindering of the conversion of Popish Recusants, and to allow (especially to the meaner sort) such honest recreations, as might serve for their refreshment, and better enabling them to go through with their hard labours on other days. His Majesty (I say) in this his charitable intention, did not forget his wont respect to Piety, and the service of God, or due sanctification of the Lords day.  
For first, He doth straight charge and command every person, first to resort to his own Parish Church.  
Secondly, He doth expressly provide, that none shall have the benefit of the liberty granted, that will not first come to the Church, and serve God; thereby excluding all Recusants, and idly profane persons, who absent themselves from God's house and service.  
Thirdly, He doth enjoin, that they to whom it belongeth in office, shall present and sharply punish all such, as in abuse of this his liberty, will use the exercises allowed before the ends of all Divine-services for that day. Which things rightly cónsidered, if they be as well put in execution, as they were piously intended by his Majesty, are so fare from hindering, that they are a great furtherance of the due service of God upon that day; in as much as thereby, many that otherwise would not, may be alured and compelled to present themselves in the Church at the public worship of God.  
Yea, by this means the public worship and service of God shall have its due honour, and be preferred before, even our otherwise honest and lawful recreations; so as till that be ended, these cannot be used; nor by any that have not first in that tendered their duty to God; and if any shall presume to do otherwise, those in Authority have power to punish them, and bar them from the benefit of their liberty, which (for aught I know) no Law, or Canon before, did ever enable them to do.  
It is manifest, in that his Majesty doth only permit, and not impose the use of recreations upon 
Bishop of Ely, p. 255.  any, which notwithstanding, devout Christians who are piously affected and able, may upon the Lord's day sequester themselves from secular business, and ordinary pleasures, to the end they may the more freely attend the service of God, and apply their minds to spiritual and heavenly meditations: which must needs be a thing very commendable and acceptable to God; and fare from his Majesty's intention to disallow, or to prohibit any, from encouraging men in such courses: only he would not have this imposed as necessary for all, which no Divine or Evangelicall precept hath done, nor is possible by all to be observed: all men not being morally able to apply themselves for the space of the whole day, to spiritual and religious exercises, and to divine Meditations only.  
If then, by the Declaration, the public service of God be duly provided for, no recreations permitted to the hindrance thereof, no nor the pious affections of well disposed Christians, for the applying of themselves on that day to private duties of devotion, and piety any way prohibited: Then it cannot justly be accounted any inlet to profaneness, or irreligion, or hindrance of the due sanctification of the Lords day, which was my first Proposition.  
For the second Proposition. Things may be said to be unlawful, either in themselves, or in regard of some circumstance of time, place, or manner, in which they may be used. The great exception which is by most men taken against the sports and recreations allowed in the Declaration, is not so much in regard of the things themselves, as in regard of the day, on which they are permitted, when (though in themselves lawful, as honest labours are) they judge them unseasonable and sinful. But this hath been already sufficiently cleared by the learned Bishop of 
See B. of Ely p. 237, 238. etc.  Ely, and others, who have proved, that neither the Jews under the Law, were prohibited all recreations on their Sabbath, nor (if that were not granted) could such prohibition of them, conclude against Christians, using of them upon the Lord's day. Provided that the proper work of the day, the public service of God be first ended, and not thereby any way letted or impeached.  
But secondly, there are some that will have the Recreations by the Declaration permitted, to be in themselves unlawful; and if so, then must they be against the law of God, or the law of the land. M. Burton will have them against both. 
pag. 57  1. Against the law of the land: for which he cities the Act of Parliament in the 1. of King Charles. But in that Act none of the exercises or pastimes allowed by the Declaration are mentioned, but only, in general terms, it prohibits all such as are unlawful, which the Declaration also doth; and that, not only such as are simply unlawful, but all others forbidden by the law of the Land, as 
Decla. p. 12.  unlawful, either on Sundays, as Interludes, and Bear and Bull-baitings: or for some persons, as bowling; an exercise by law prohibited the meaner sort. And it were very hard to imagine, that his Majesty should confirm any Act of Parliament, which should cross the Declaration set forth by his Royal Father not seven years before, at least without express mentioning of it, and rendering some reason moving him so to do.  
But secondly, they are nevertheless unlawful, and, as supposed to be such, Mr Burton will have them comprised in that Act under those general words, All other unlawful pastimes; which (saith he) are those? By name, all dancing, leaping, revelling, and such like; in terms condemned by Imperial edicts, Decrees of Counsels, writings of ancient Fathers, of all learned Divines both Protestants and Papists in all ages. And King James of famous memory in his Basilicon Doron, whose words he there cities. He that should read this passage in M. Burton alone, and not know the man, would think him a man that did much esteem the writings of the Ancient Fathers, the Decrees of Counsels, and consentient testimony of Divines. But the truth is, it hath been an usual custom with men of his strain and humour, if they can but light upon any thing in the Fathers, or ancient Counsels, that sounds to their liking; they catch hold of it presently, and make a great show and flourish with it, and both sayings and Authors shall have their due commendations: 
See Survey of the pretended holy Disc. c. 26. & 27.  But if any or all of them be brought to impugn their crotchets, they set light by their authority, and care not a rush for them: Bring them then the Scriptures, or nothing. I will not serve him in the same kind, but (giving Antiquity its due honour) for answer to that which he allegeth, I say first, That sure the man is much mistaken, and in his heat forgot himself, in putting leaping into the number of those pastimes, which he saith, are so condemned: For, I believe, he is the first man that ever so accounted it: and I am verily persuaded, that in his sad and sober thoughts (if ever he come to himself so fare, as to have any) he will exclude from so hard a censure, both it, and archery, and vaulting, and such like, though mentioned in the Declaration.  
2 For Revelling, taking it in the usual sense for drunken and disorderly meetings, etc. we must subscribe to the Fathers and Counsels, and not to them only, but to the sacred Scripture, where they are plainly condemned as works of 
Gal. 5. 21.  the flesh. And say withal, that it was one end that his Majesty aimed at in this Declaration, to hinder such Revellings, which he condemns under the name of filthy tiplings and drunkenness. 
Decl. p. 6.  But if Mr. Burton intent by it, all those other sports mentioned in the Declaration, as Wakes, and Whitsonales, etc. I say then, that he is much wide in his conceit of them, they are no such things: especially in his Majesty's intention, who hath therefore given express charge for 
Decl. p. 16.  the preventing and punishing of all disorders in them.  
Thirdly, That than which remains under the sentence of condemnation, is only Dancing, and, as I suppose, mixed dancing (as they use to call it) of men and women together; for single dancing is not by the strictest disallowed. As for mixed dance, I know they may be abused, and become unlawful, by the immoderate and unseasonable use of them, and may otherwise, yea and they do many times become incentives unto lust, and that two ways especially:  
First, when there are used in them such immodest motions and gestures, as have in them manifest tokens of a lascivious mind.  
Secondly, when they are done animo libidinoso, with an intention to stir up the fire of lust: where either of these are, they must needs become unlawful.  
Now these, as they may be as well in single dancing, so they are not in all mixed dance, so as to make them all to be condemned. For what hinders, but that men and women may together express their joy in such modest motions, and with as chaste intentions, as they may otherwise walk, talk, salute, and converse together? If any shall say, there is danger, because of our frailty, which is prone to abuse these to wantonness; I say, so there is in other conversings of men and women together, but that danger not such as to make either altogether unlawful.  
Again, I would know fain why men and women (especially where the custom of the country allows it) may not as unblamably dance together, as for either sex to become spectators of others dancing? David, we know, danced in the sight of women, 2 Sam. 6. and Miriam, Exod. 15. And (if we grant that the women danced seorsim à viris, yet) it cannot be denied, but that they danced in the sight of men: why then may they not do it together? But they expressed a holy and religious joy, which our Country-dancers are fare from: What if they did? will that hinder the creeping of impure affections into the minds of the beholders? or must there be no dancing, but in expression of spiritual joy? I suppose, no wise man will be so straitlaced: and if not, then must they not condemn mixed danceing (which have in them only grave and modest motions) because men's corruptions may abuse them to lust and wantonness.  
But do not the ancient Fathers in the writings and Counsels condemn them? So Mr. Burton indeed saith. But I answer: 'Tis true, that the Fathers and Counsels speak against dance: But how? Not so as to condemn them as simply unlawful: but first, against dance which are lascivae, impudicae, meretriciae, for such additions we find in their invectives, and these we no less condemn than they. Secondly, They speak against such as did then savour of Gentilizing superstition; which, as the state of the Church then stood, could not but be scandalous, and a hindrance to the conversion of the Gentiles, when, though they might haply be done with other intents and ends, yet, they saw the outside of their rites retained.  
If any say that our Morris-dancing, and Maypoles do also savour of heathenism (as Mr. 
pag. 157.  Burton seems to do, when he calls them heathenish sports and pastimes.) I answer, that things are not therefore rightly called heathenish, unless there be something in them, for which Christians might not use them. Now as for these, I know no impiety or other cause in them, why Christians may not use them as well as heathens, if they did or do use any such; for Christianity doth not forbid men to do any thing which the heathens did, but such only as were contrary unto the law of God, and the law of right reason; neither doth it exact in all men a Philosophical or Cato-like severity, to which these delights may seem no better than folly: for grant, that wise men esteem of them, as Solomon of laughter and mirth, Eccle. 2. 2. yet will it not follow, that such as by reason of their mean education and parts, hardly aspire to know the pleasure of other delights, should not use such, as they are capable of.  
Thirdly, they speak against dancing in some persons, as in Priests and Churchmen; and surely dancing doth best beseem these.  
Fourthly, the Counsels do sometimes forbid dancing, as the Laodicean at marriages; and other Counsels forbidden Clericos, etc. but this doth not prove them simply unlawful: but they might see some abuse in it, which might make them think it inconvenient to tolerate it, and so may our Church and State, upon such abuse, take away the use of it hereafter, as it hath done in many other things that are in themselves lawful.  
Fiftly, some of the Fathers more looking at the abuse, than considering the lawfulness of dancing, did sometimes (in their Sermons and popular discourses) cry down all dancing, as we see it is usual with many in our times to do the like in other things.  
Sixtly, some of the Fathers and Counsels might haply respect the custom of the Country. Nam pro more patriae & provinciae quod alicubi lasciuè & impudicè fieri judicatur, alibi non fit lasciuè, sed liberè & honestè. Now, we know, the heathen Romans had no good opinion of dancing, which among the Grecians and Eastern Countries was highly esteemed of, and therefore they might cry out upon it, not as simply evil, but because sic mos patriae ferebat, to esteem such light and vain persons who used it; and fit it is that Christians should avoid such an imputation by abstaining: but it being not esteemed unlawful among us generally, (but only by some prejudiced against it) there is not the same reason with us and them.  
Lastly, I verily believe, yea I know (how peremptorily soever M. Burton seems to affirm it) that neither the Fathers nor Counsels do with one consent speak against this recreation, as it is in use among us, if we mean such dance as are permitted and intended by the book: that is, of men and women publicly using this exercise, where I cannot conceive how they should so forget themselves, as to use any lascivious gestures; neither do I believe, that if the Fathers lived among us, they would easily condemn a received custom.  
However, their condemning of dance differing from ours, in nature and in places, where usages were different, or to some persons, or for some abuse they found, &c. cannot prescribe against our dance, unless they can prove them both for nature and circumstances to agree with them. Neither can the Imperial Edicts (if haply any speak for M. Burton) prescribe to us, or bound our liberty, for that we are not under that law, no nor prove the thing prohibited unlawful: all that can thence upon good grounds be deduced, is, that the makers of such Edicts (all circumstances weighed) judged such things not fit to be tolerated among them. Yet haply, our case and theirs being not the same, they may be lawful for us. We know there are many things prohibited by our Statutes, which are not unlawful, but only inconvenient in regard of the time, place, or persons, in which, and to whom such things shall be so prohibited.  
For example, no man can truly say that Bowling, or shove-groat, or other exercises by Statute 
Stat. Hen. 8. 33. c. 9  forbidden to be used by Artificers, Husbandmen, Servants, etc. are unlawful, either in themselves, or for those persons. Yet was that Statute founded upon very good reason, namely, that such persons restrained from those and such like exercises, nothing profitable for themselves, or the Kingdom, might betake themselves to the too-much (by means of those) neglected exercise of shooting in the longbow, that so they might at all times be ready to serve their country when occasion should require, and in the mean while uphold the occupations of Bowyers and fletcher's, and keep them from settling in other Countries, to their comfort, and the detriment of this Realm, as that Statute speaks. So that in Statutes and Edicts of Princes and States, always the end and other circumstances ought to be considered, as well as the bare letter of the Law, if from thence we will judge of the lawfulness or unlawfulness of things by them commanded or forbidden. And this shall serve for answer to the great noise he makes of Counsels, Fathers, and Imperial Edicts; which, if he had cited in particular, haply, I should have shaped him a more full answer, and have given my readers better satisfaction. But I list not to make men's objections for them, neither need I give other than a general answer, where the objection is made in such general rermes.  
As for that he adds, that all learned Divines, Protestants and Papists, and in all ages, do condemn them. It is so palpably false, that it needs no confutation; otherwise it were easy to produce a large Catalogue of Authors of both sorts, that are so fare from condemning them, that they allow and approve them in themselves, considered as not prohibited on the Lord's day, if they be not used with excess, nor have any other accidental evil that may make them unlawful. But I suppose all his learned Divines are reduced to one, (who to him is, instar omnium) Mr. Calvin and such as follow him; he (I confess) is down right of his side, and though he allow as much recreation of other kinds upon Sundays, as we, yet dancing he'll have none, neither 
Epist. ad Facell. p. 64. in folio.  then nor at any other time, being made a heinous crime, and deeply censured, insomuch as one of their Syndicks or chief Magistrates, for being present at a dancing, was deprived of his place for a time, by their Inquisition or Motly Consistory.  
But for his judgement, I say, that it weighs not much in this case: for First, he was not indifferent in judging of things indifferent. Secondly, why should his opinion sway in this, more than in the point of the Sabbath? surely there can no reason be given why we may not reject him in this, as well as Mr. Burton and others use to do in that.  
That which he allegeth out of King james of famous memory, his Basilicon Doron, saith nothing for his purpose, and it is so fare from crossing the intent of the Declaration, that it speaks rather for it, for when he saith, he would have no unlawful pastimes used on that day; what is more said than in this Declaration, which is for no other but lawful sports? And therefore neither did K. james cross his own judgement, nor our Gracious Sovereign, the Peerless Son of so Peerless a Father, herein disobey his Royal Father's instructions, as Mr. B. labours to make the world believe, nor yet (though he falsely affirms it) doth that judicious King expressly and by name, forbidden May-games as unlawful on that day.  
Here is one marginal that I cannot pass, viz. Bellarmine in his Sermons in many places copiously declameth against such profanations: as (saith he) we have else where expressed at large: where this elsewhere is, he tells us not, but we find it in the book called A Divine Tragedy, which (though it went abroad without his name) it seems he is willing the world should take notice of, to be his, and (though the style and strain speak so much to the judicious, yet) thinks fit to put it passed peradventure. As for the places of Bellarmine which he citeth, I know not what he means by that which Mr. B. translates, mummeries and dance (for I have not those Sermons by me) but if he mean (as he seems to expound himself) Bacchanals, drunkenness and disorders, we join with him, and condemn them simply at all times, but especially on sacred festivals. But I do not think him so fare a Puritan (to use Mr. B's. own phrase) to condemn all dancing, either simply, or on Festivals, if it be after divine Service ended: or that he hath said any thing to contradict that which I find delivered by a prime Casuist, and one of his own society; with whose words I will conclude this Proposition: 
Rustici non sunt prohibendi à choreis etc. vid. Filliucium Tract. 30. p. 215.  Country people (saith he) are not to be kept from dance on Holidays, so that they be had after service; because otherwise they would be idle, which is worse: and because they are done according to the custom of the country, and publicly before others, and so for the most part the occasion of lust is taken away, and lastly, because they are means to conciliate affection between young men and maids, and so making marriages between them. Yet the abuses (if there be any) must be taken away, and modesty maintained as much as may be; This he: and though he be a jesuit, I know not why we may not be of his mind. And thus (as fare as Mr. Burton draws me, and further I intent not to go) I have cleared my second Proposition: That the sports by the Declaration permitted are lawful, and (for aught that Mr. B. hath alleged to the contrary) not prohibited, either by the Law of God, or of the Realm. I will dispatch the rest with more brevity.  
For the third, It is a part of Mr. Burtons' declamation against this Declaration, That it is a 
3 p. 62. And to the same purpose he hath spoken very largely. in Divin. Trag. p. 32. 33.  trenching, or rather a violent inroad upon the fifth Commandment, which saith, Honour thy Father and thy Mother, etc. That it breaks two great Commandments in the Decalogue at once, the last of the first table, and the first of the second, and so cuts asunder the very sinews not only of Religion, but of all civil society at one blow: Thus he speaks, and I have heard some simple people muttering some such thing; but no man to speak out in so broad language as Mr. B. But no matter who speaks it; sure it is an evil thing, and worthy to be abolished, that shall thus violate God's Commandments by couples: and were it not that this charge is (as his others use to be) a little defective in one thing (which we call truth) I should (not so much as I do) dislike those men that refuse to publish it. Let us then consider his proofs. All that I find by him alleged (though there be more than enough of it) may well be resolved into his private opinion boldly vented and faced with certain interrogatives; which perhaps he mistook for good reasons in the Pulpit, where no man would or durst contradict him. For I find him speaking (in many more words) after this manner. Should Ministers in 
p. 61.  their Congregations declare how the justices of Asize in their circuits are commanded, that no man trouble or molest any in or for their lawful recreations; Alas! then what shall Parents and Ministers do, when their sons and servants will abroad, and take their liberty of sports, at leastwise after evening prayer every Lord's day, and will stay out as long as they please. A heavy case, no doubt; and because the man (by the moan he makes) seems to be in some distress; I'll resolve his doubt, and free him from his perplexity. Alas! what shall they do? Marry, give them such correction as befits such rebellious and disobedient sons and servants, that shall dare to take upon them to be their own Carvers in their liberty, with contempt of those whom the Law of God and Nature, commands them to honour and obey. But this plaster seems too narrow for his sore; for he adds, gladly would they restrain them, but they may not, they dare not, for fear of being brought to the Assizes, there to be punished. No? may not? dare not? Surely a man by this, may swear Mr. Burton never read the Declaration; or if he did, is very dull of understanding, or very willing to mistake. For, I would demand, when ever Mr. Burton, or any man else knew a father or master bound over, or brought to the Assizes, for restraining his son or servant? or where this danger is intimated? It saith indeed, That the justices of Assize, shall see that no man do trouble, or molest any of his Majesty's loyal and dutiful people, in or for their lawful recreation, having first done their duty to God, and continuing in obedience to his Majesty and his Laws, etc.  
But what is all this to parents and masters? shall they lose their authority, and government over their children, and servants? God forbidden. Were that true, then indeed farewell all obedience to Superiors, whose first model and foundation is laid in private families. But, God be thanked, there is no such thing: Neither 1. in the Book, wherein the names of servants, or children are not once mentioned, but the persons for whom the liberty is granted, supposed to be sui juris. Nor 2. in the intention of it; for all that is spoken, is of public hindrance and molestation, by the public Magistrate or Officer, whose office ordinarily, and in such cases is not exercised inter privatos parietes, within private walls, at least, not without express order to that purpose. So that every man is still free, and hath as full power to order his family, and to prescribe bounds to his children and servants liberty as before. Yea, they may, if they please (as too many use to do in this case) notwithstanding the Declaration, prove Tyrants in the exercise of their authority.  
But why do I bring reason to the confutation of so gross a slander, when it is reason enough to convince it of falsehood, that in all this noise, he cannot bring the least show of reason for it. That which he brings of a story of three Apprentices, upon the occasion of reading the Book (so M. 
p. 62.  Burton will have it, and I list not to contradict him in such trifles) going to a Tavern, spending six shillings there, and concluding to run from their Masters, and after executing it. All this (if malice did not make men ridiculously blind) might be, and yet the Book, or the reading of it, no cause of it, otherwise than the Gospel, that perfect law of liberty, whereby men are freed 
jam. 1. 25.  from the bondage of the ceremonial Law, may 
Gal. 5. 13.  be used as an occasion to the flesh, and cloak of maliciousness, that is, not by any defect or fault in 
1 Pet 2. 16.  it, but by the corruption and perverseness of men. And there may, and be some (no doubt) that in like manner, do abuse this Book, and turn the liberty granted, into licentiousness; which was piously and charitably intended, for the honest comfort and refreshment of labouring persons. For where doth the Book give liberty to any (much less to servants and such as are under others) of tippling, or drunkenness, or of going to Taverns, or Alehouses on Sundays? 
Declar. p. 8.  When the preventing of filthy tiplings, and drunkenness was one end of giving liberty of the use of more honest and manly refreshments.  
If any shall say, that the Wakes and setting up of Maypoles are not without drunkenness, and disorders: My answer is; that however, the Book is not in fault, which expressly commands all justices and other Officers to whom it belongs, to prevent and punish those and all other disorders, among which we may reckon that for one. For servants to turn rebels to their Masters, under pretence of this liberty granted. And if they to whom this charge, by His Majesty's Royal Command is given, fail in their duty, the blame must be laid upon them; and let Mr. Burton in such case, turn his invectives (a God's name) against them, and not against the Book, to the blasting of His Majesty's pious and Christian intentions, who is fare from robbing either God of his worship, or his subjects of the obedience which is due to them from their servants and children; and so no violater either of the fourth, or fifth Commandment. And so I pass to my fourth Proposition.   

CHAP. XII.  
Ministers commanded by His Majesty to read the Book. They may and aught to obey. The matter of the Book not unlawful. Things unlawfully commanded, may sometimes be lawfully obeyed. What things are required to justify a subjects refusing a Superiors Command. Refusers to read the Book justly punished. The punishment inflicted, not exceeding the offence. Not without good warrant.  
THat the reading of the Book by Ministers in their several Congregations, was enjoined, and intended by His Majesty; and that it is a thing that may lawfuly be done by them: Both these are denied by Mr. Burton, and the 
p. 55.  latter brought as a reason to the former, thus. The thing is unlawful, As tending to the public 
p. 56.  dishonour of God, etc. Therefore, the King did not, nor can any honest man imagine that he should ever intent to command it.  
This is a common fetch of his, and it is very pretty, to pass a false sentence upon his Majesty's just and pious actions, and then to charge those actions upon others, that so he may the more freely vent his invectives against them, and yet seem, in the midst of this his great seeming-zeale, to retain his dutiful and loyal respect of his Majesty's honour. If a man should deal with Mr. Burton in the like kind, and say, he did not traduce his Majesty's government, incense the people to sedition, and rail upon his Superiors, the Governors of the Church, for that were against the duty of a Christian, of a subject, of a Minister, and against his Oath of Allegiance, and his often protestations of loyalty to his Royal Majesty, etc. Therefore (though such things have gone abroad under his name) surely they were none of his; he never intended, nor was Author of so foul and wicked practices: If, I say, a man should speak thus (as any man might do, and yet not as he hath his Sacred Majesties) falsely censure his actions in the least) there is 
Argumentum ad hominem.  no man of reason and discretion, but would think this to be no excuse, but rather an aggravation of his fault; so long as the evidences, of that wherewith he is charged, are so plain and convincing, that they leave no place for doubting: for what other construction can be made of such manner of speech, but only this? That Mr. Burton hath done contrary to the duty of a Christian, of a subject, of a Minister, and violated his oath of Allegiance, and often protestations of boyalty.  
But I answer briefly: That his Majesty (as his Royal Father had also done) commanding publication 
Declar. in fine.  of the Declaration, by order from the Bishops through all the Parish-Churches of their several Dioceses respectively, did implicitly command that Ministers should read it. For 1. how doth publication use to be made of such things in the Church, otherwise than by the Ministers reading of them? But 2. I know no man of common sense, but will confess, that what order any man, to whom the making of such order is committed, shall make, that order (what ever it be) is his who gave the Commission.  
His Majesty in his Declaration, authorised the Bishops to take order for the publication of it, and seeing their order was, that it should be read, and that by the Ministers; Then may it (without presumption) be said, That His Majesty commanded Ministers to read it; unless it might some way appear, that His Majesty did restrain them from making that kind of order, or limit them to do it in some other way, which he did not in the Book, I am sure, and I am confident Mr. Burton cannot prove he did otherwise, and therefore it is ridiculously false that M. Burton saith, His Majesty did command no such thing, as that Ministers should read the Book.  
I say further, that Ministers may lawfully (and therefore aught) to obey his Majesty in reading the Book. For 1. The matter of the Book is not unlawful, nor against any Commandment of God, as hath been already proved. 2. Supposing (not granting) that the things declared in that Book to be permitted, were not lawful, and such as cannot be used without offence to the Divine Majesty, and transgression of his Commandments, and that therefore his Majesty (which is sin to imagine) had unjustly granted such liberty: yet will it not follow, that it is unlawful to read the Declaration, & publish his Majesty's pleasure. For Ministers by reading it do not justify, but declare what is done, nor do they thereby ipso facto approve the liberty granted, or the granting of it, but make known his Majesty's pleasure what ever it be, which (for aught I could ever learn) is not by God forbidden any man to do.  
It is lawful sometimes for Subjects to obey their Superiors in that which by them is not lawfully commanded. David sinned in causing the people to be numbered, but no man can (with reason) say, that joab sinned in numbering them, but that on the contrary, he had sinned if he had not numbered them. For there, the sin was not in the act, but in the motive; which in David was pride and vainglory; in joab, obedience to his Sovereign. So also, and much rather in this case, where the acts are not the same; and (what ever the other is) the act required to be done by Ministers (without all question) is of the same nature with those, in which (as S. Bernard saith) 
a Inter summa vero mela & summa bona, quaedam meclia sunt ad alterutrum se habentia, et boni malique nomen assumunt. Media sunt, ambulare, sedere, loqui, tacere, comedere, jejunare, vigilare, dormire, et si qua sunt similia In ●is mediis (sc. ambulare. sedere, loqui, tacere, &c) subditi esse et obedientes debemus ad nutum praepositorum, nihil interregantes propter conscientiam: quia in his nullum praesixit opus Deus, sed Praelatorum dereliquit iperio disponenda. S. Bern. de virt. obed. p. 1713 Mal. 2. 7.  Subjects must be obedient to the beck of Superiors, ask no questions for conscience sake: because in these, God hath not prefixed any work, but left them to be disposed by the commands of Superiors. Again, The error of Superiors is not always a dispensation to the obedience of those that are under them. 
b Sed homines, inquis, sacile sall● in Dei voluntate de rebus dubiis praecipienda, et in praecipienda fallere so pussunt. Sed enim q●id hoc refert tua qui conscius non es: praesertim cum teneas de Scriptures quia labia sacerdotis custediunt scientiam, et legem ex ore ejus requirunt, quia Angelus Domini exercituum est. S. Bern. de praecep. & dispens. c. 12.  Superiors may err in their judgement sometimes, of the will of God in things doubtful, and may err in commanding. What is that to thee (saith S. Bernard, speaking of obedience to spiritual governors) who art not conscious of such error? especially having been taught in the Scriptures, that the Priests lips preserve knowledge, and they shall seek the law at his mouth: for he is the messenger of the Lord of Hosts. And the like may be said for obedience to Sovereign Princes, and the Magistrates that are subordinate to them. To whom we may apply that, which the same Author after adds in that place: 
c Ipsum proinde quem pro Deo habemus, tanquam Deum in his quae a pertè non sunt contra Deum, audire debemus. S. Bern. ibid.  Him whom we have in God's stead, we must hear as God, in those things which are not manifestly against God.  
That the error then of Superiors be such as shall justify the Subjects refusal of obedience, it must, according to S. Bernard, (and according to the truth too) 1. be known to be so; for he that shall be by his lawful Superior commanded to worship an Idol, though it be a trangression of an high nature, yet if he that is commanded do not know it to be such, nor that God hath forbidden it, he sins if he deny his obedience.  
2. It must be against God's will and Word; nothing but that doth limit our obedience to God's Vicegerent, whom God hath commanded us to obey, and that for conscience sake, in all things; only for him, not against him: If they come in opposition once, than the inferior must give place; but till then, he must not be denied his obedience.  
3. It must be [apertè] manifestly known to be against the will of God, and past all doubt and peradventure. The Subject may not deny his Sovereign his obedience, because he fears that which is commanded, is not agreeable to God's will; or because he cannot see the word of God for it; or because some doubt of the lawfulness of it. He that will do nothing at the command of his Superiors, which is doubted of by any, whether it be lawful or no, will pin up his obedience within very narrow bounds, and prove but a bad subject. It is our own conscience, not another's, that must be our guide in matters of obedience to the Powers ordained by God. In things left to our liberty, we may, yea, we must have respect to the conscience of another: That is S. Paul's doctrine: For why (saith he) should my 
1 Cor. 10. 29.  liberty be judged by another man's conscience? That is, why should I use my liberty, so as to be condemned by the conscience of another? But S. Paul doth no where say, Why should my obedience be judged? That is no matter of liberty, but duty. If another man's conscience (mine own being resolved) shall condemn me for my obedience; they may, but to their own hurt, not mine; who do but my duty without offending against charity, which must never be extended to cross justice; to offend and wound mine own, for fear of offending another man's conscience, is not a well-grounded charity, but (to speak but right) sinful folly. Though a man must love and tender his neighbour as himself, yet he needs not, he must not, in this case, love him more or before himself: but if it come to that, that the one must be neglected, here every man must think himself his nearest neighbour, and prefer himself before all others.  
2. Neither is it sufficient to excuse our disobedience, to say, God hath not in his Word commanded any such thing as man requires. For this were to deny all obedience to man, whose power is properly in those things which are left undefined in the Word of God. It is sufficient warrant for us, to know the things by humane authority commanded, not to be forbidden by God in his Word, and that they are not contrary to that which God commands; which every thing which he hath not commanded, cannot, with reason, be said to be.  
3. They must be plainly such. This contrariety must evidently appear, not doubtfully seem: to commit a certain sin, to avoid an uncertain, is no point of wisdom or religion. It is a good rule I confess, if rightly applied, In doubtful things ever to take the safest course. But this cannot (though some so use it) be any prescription for disobedience to humane authority: For the question here is not between two things that are doubtful, but between an evil certain, and that which is doubtful: as namely, whether a man shall disobey his Superiors, (which without all question is a sin against God, and the power by him ordained) or shall do that which he knows not whether it be a sin or no? here it cannot but be a fond choice, to choose to rush upon that sin, which is certain, for the avoiding of that which is uncertain. In those things which the Scripture hath manifestly delivered to be the will of God, we are not (as S. Bernard speaks) to expect 
Nec praeceptor expectandus, nec prohibitor auscultandus. Bern. de praec. & dispen. c. 12.  a teacher, or respect a Countermander: But in that which lies hid, and is so obscure, that it is questionable what the will of God may be; we must have recourse to the one, and obey the other. Neither (in that holy man's judgement) do we in this, give man divine authority, or cross the Scriptures, commanding us to obey God rather than 
Siquidem quod nos asserimus de dubiis, hoc ille (Samuelvel potius Eli) negat de manifestis. Idem ibid.  men: For that speaks of things manifestly against the will of God, not of such as are doubtful, whether they be such or no. And indeed, how otherwise can any by disobeying man, be said to obey God, if he be not certain of God's contrary command, to which he pretends to yield obedience? This must needs be to obey (not God, but) our own opinion, rather than men: and to prefer our private fancies and self-will, before the obedience which God hath exacted as due to those, whom he hath invested with part of his own power, and placed in authority over others.  
To our present purpose then; I would demand of those that refuse to obey Authority by commanding them to read the book, whether it be manifest that God hath forbidden the reading of it? Or where it is written that they shall not (at the command of Authority) read that which they conceive not to be orthodox? or to refuse to publish their Sovereign's royal pleasure, unless that which it contains, be (in their opinion) just and right? But this without question they are not able to do, nor is it reasonable to think that ever God should suspend the power of Superiors, upon the liking and approbation of those from whom he requires obedience to them. And if they cannot, let them fear, lest refusing to yield obedience, and so resisting the power and the ordinance of God, they receive 
Rom. 13. 2.  not to themselves damnation.  
It will follow then that they are justly punished, and their punishment to cruelty or unjust persecution, which is my fifth and last Proposition. For they to whom God gives authority to command, they have also from the same hand of God a sword, an emblem of their power, not defensive only, but coercive also, to punish the disobedience of such as resist their commanding power; and this vindicative power is as necessary as the other: yea, it is that which supports and gives life to their commands, which otherwise were to none or very little purpose; as not being able to keep things in due order, unless thus seconded, that thereby they who by their disobedience 
Lessius De justit. et jure l. 2. c. 47. n. 21.  transgress the bounds of order, may be reduced into order again, by due punishment: The execution of which, if it exceed not due bounds, cannot justly be styled cruelty or persecution; unless the obedience required be demonstrated to be contrary to Gods will and word: which (by that I have said in my last proposition) they may be able rather to attempt, than to perform. But haply, the punishment may exceed the nature of the offence, and so become cruelty, and they justly termed cruel that executes it. For those Seneca calls cruel, who have 
Illos crudeles voca●o, qui puniendi causam habent, modum non habent. Senec. de clem. l. 2. c. 4. p. 56. Diu. Traged. p. ult.  cause, but no measure of punishing. Indeed Mr. B. would make men, that know nothing of the case, think there were strange severity, yea, injustice, illegal, incanonicall proceed, severe and wicked censures, persecution exercised against Ministers in this cause. But it is no new thing, for men of his spirit to call their deserved punishment unjust persecution, when (to speak as S. Austin once did in the like case to his Donatists) If the thing 
Siea quae per misericordissimam disciplinam patiuntur, comparentur factis, quae furiosa temeritate committunt, quis non videat, qui magis persecutores vocandisunt? Aug. Ep. 167.  they suffer be compared with the deeds which they commit, who sees not, which are rather to be called persecutors? And whether these men suffering for their faults, or the Church and State suffering under their irregularity and turbulence, may most rightly be said to be in persecution, is no hard question to determine. But to the point, they complain of two things. 1. The Censure is too heavy. 2. Without warrant. For 1, will no less censure serve the turn then suspension, excommunication, deprivation, and the like? I answer, No: especially for those, that after admonition, instruction, and long forbearance, remain not only refractory, but add thereto many intolerable affronts to Authority, by public invectives, private whisperings, and false suggestions, buzzing into the people I know not what dangerous issues (mere fictions of a pettish fancy) to follow: for these men, these censures are mild enough: And I dare appeal to that conscience which Mr. B. hath yet left him, whether if he did erect his new discipline, and godly government, 
pag. 110.  he would not exercise as harsh censures upon them that not only wilfully, but thus turbulently, oppose the commands of those in authority: and we may easily guess what he would do, if he had once the upper ground, when being on the lower he can so severely censure those that are above him; with deprivation not of living, but of life, and turn suspension, 
Ips. News. p. 6.  into (plain English) hangging. And that the Churches where that purer discipline is in place, for matters of less moment, hath inflicted as heavy censures, is better known than to need rehearsing. But not the example of others like dealings, but the proceed themselves are the best justification. For with how slow a pace did justice march to these punishments, that have been three years space in the execution, and yet of delinquents in that kind, how few are they that have suffered? And what admonitions were spent upon them, what pains in information, what patience in expectation of their conformity: is sufficiently known, and remains upon record, and will justify themselves before any indifferent Judges. So that I may truly say of these proceed, as S. Austin of the Churches in his time against the Donatists, that it was a most merciful discipline that was used upon 
Misericordissima disciplina.  them. And what other censures hath the Church to inflict, but these, except it be an admonition, and if they would only have that used (and rather to be misused upon them to no purpose) they might then have just ground for their usual practice in contemning the whole power of the Church.  
2 But what warrant have they? There is no Canon, Statute, Law or precept extant that requires 
Diu. Trag. p. ult.  it: I grant it, if he mean particularly requiring it; for since (at least the last) setting forth of the book, there have been no Canons or Statutes made. But it were very hard, if the King's Majesty should not have power to command men to declare his pleasure in any thing, and to punish such as refuse, without the assistance of new Canons and Statutes, for every new occasion. God be thanked, his own Royal right, and the Laws and Canons already made, do abundantly enable him to do fare more than this. Well, perhaps, he doth not deny the King's right or power: but what power have the Bishops for their proceed? If (saith he) they allege the King's 
p. 57  authority, as they do, where show they this authority? Where do they show it? Marry, where they are by duty bound to do it; to those that have authority to demand it, to whom they are ready to give a just account of their proceed; but not to Mr. Burton. For what authority hath he to demand a sight of their Authority? Or who made him Inquisitor general over the Bishops, to examine their actions, and so imperiously to require their warrant, as here he doth, and in like manner in another place, hath dealt with my Lord Bishop of Norwich, for his proceeding in his own Diocese? And all this he presumes to do merely of himself, without, and against all Law, and Canon, yea and reason too; he not having the least occasion offered him, as not having been, so much as questioned for the things, nor touched by the authority whereof he complains: If he had been suspended, excommunicated, and deprived for not reading the Book, or for not conforming to the new Ceremonies, (as he calls them) he could have done no more; nor indeed, could he justly have done so much. It belongs not to any man, that is questioned for any crime or cause, before any subordinate Magistrate, Civil, or Ecclesiastic, in such manner to question their Authority; if haply, they think them to have no warrant for what they do; they who are questioned have the benefit of Appeal, 
Ad praesidium innocentiae est Apellationis remedium institutum, Lancellot Perusin. instit. jur. Can. l 3. tit. 17.  which was instituted for the relief of innocency, (as the Canonists speak) and by this means, the judge à Quo, shall be compelled to transmit both his proceed in the cause, and his authority, by which he so proceeded, to be scanned by the judge ad Quem: But for the parties questioned to do it, is an unsufferable insolency, and affront to justice. And if Mr. Burton 
1 Pet. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Alienas Curas agens. S. Cypr. ad Quirin. Curiosus nemo est, qui non sit malevolus. Plau●  now suffer for this, he cannot be said to suffer as a Christian, but as a busy body, or Bishop in another's Diocese: And certainly, every man that is such, is an evil member in the Commonwealth, and ill-affected to the Government under which he lives; for (as the Comic once said well) No man is a busybody, which is not malevolent. But beside this; the Book expressly commanding the Bishops to take order for the publication of the Book, doth (whatsoever Mr. Burton saith to the 
The book order no such severe and wicked censures, to be inflicted upon any in that behalf. No, nor yet gives the Bishops any express order, or power at all, to punish any Ministers in this case. p. 56.  contrary) sufficiently warrant them to punish such as refuse, otherwise they do but poorly discharge the trust committed to them: To send it to the several Churches, and there to leave it, to be read or not, at the pleasure of the Minister, is not to take order for the publication of it, but to permit the publication of it, to the discretion of every Minister; which if his Majesty had only intended, he would have employed some inferior persons; but intending to have it done to purpose, His Majesty committed it to the Bishops, whose power he knew to be sufficient to take order in that case, without any new warrant, or express order in the book for the punishment of offenders against his Royal pleasure. And thus much of that Book, and of the first kind of supposed Innovations, viz. in Doctrine.   

CHAP. XIII.  
Of the Innovation (pretended to be) in Discipline. The Courts Ecclesiastical have continued their wanted course of justice. St. Austin's Apology for the Church against the Donatists, fitly serves ours. The cunning used by delinquents, to make themselves pitied, and justice taxed. Their practices to palliate and cover their faults. Mr. Burtons' endeavour to excuse Ap-Evans. Mr. Burtons' opposites not censorious. What they think of (those, whom he calls) Professors, and the profession itself. True Piety approved, and honoured in all professions. The answer to this crimination summed up. The censured, partial judges of their own censures. How offences are to be rated in their censures.  
THe next is Innovation in Discipline, which (saith he) in a word is this; That whereas of old, the censures of the Church were to be inflicted upon disordered and vicious persons, notorious livers, as drunkards, adulterers, etc. Now the sharp edge thereof is mainly turned against God's people, and Ministers; even for their virtue 
pag. 127.  and piety, etc.  
A man that reads this charge, and were ignorant of the language that is spoken among those of M. Burtons' tribe, would verily believe, if it were but half true, that the State of our Church were metamorphosed into a very Babel of disorder and confusion, and sink of profaneness and iniquity. But the comfort still is, we may fitly answer him, as Nehemiah did Sanballat, There are 
Nehem. 6. 8.  no such things done as thou sayest, but thou fainest them out of thine own heart. For first, let the records of Ecclesiastical Courts, and (as that he most aims at) of the High Commission, be searched, and compared with the now highlymagnified times, of the reign of Queen Elizabeth of famous memory, and it will appear that there is not now the least Innovation, either in the manner of their proceed, or in the crimes and persons censured, but that it continues in the old and trodden steps of religious justice, and useth the same severity against vicious persons, and inordinate livers, in all kinds, as ever it was wont to do. And that if there be any change at all, it is that the edge of their censures is not now so sharp, or so mainly turned against God's people, and Ministers for their virtue and piety, as it was in those happy times. For had it been now, as it was then, perhaps Mr. Burton had been prevented, for ever coming to this height, and his virtue and Piety, had been nipped in the bud, which now hath enlarged her branches, loaden with goodly fruits, suitable to the stock on which they grow. And many of his virtuous friends, and Candidates of Martyrdom, in the Sabbatarian cause, would not have thus long have waited for their sentence of condemnation, for their godly and right Christian resistance of his Majesty's uncouth commands. But I must not go farther with this vizor, and therefore before I proceed, I'll pull it off, and expound the terms, and then read this part of his charge in plain English.  
Here then by God's people and Ministers, understand, People and Ministers of Mr. Burtons' party. Their virtue and piety, their disobedience to their Sovereign, their repining and murmuring at his government, their inconformity to the Orders of the Church, their contempt of Ecclesiastical power and authority, and other strange insolences, whereof M. Burton hath given us a full pattern in this book, and his long practices. The sum and plain truth is, That some people and Ministers (that have a better conceit of themselves than they have cause for) have been lately censured for their not conforming to his Majesty's commands, and the Church's orders. This is all: and when was it otherwise in this Church? nay, in any Church since the beginning of Christianity? was it ever known, that any Church, or any civil government did, or could subsist, without inflicting censures upon the wilful violators of their orders and constitutions? Hath not ever the edge of discipline been justly sharpened against those that shall, to their disobedience, add contempt of the authority, and that with contumelious reproaches and slanders against the persons invested with it. If men for the maintenance of their selfe▪ willed humours, and for exalting of their private fancies against the public Orders of the Church, and the authority Ecclesiastical, shall presume so fare; 
Sipro errore homines— tanta prasumunt— quanto magis aequ● est, et oportet eos, qui pacis et unitatis Christianae asserunt veritatem, omnibus etiam dissimulantibus et cobibentibus manifestam, satagere instanter atque impigrè, non solùm pro eorum munimine qui jam Catholici sunt, verum etiam pro corum correctione qui nondum sunt. Nam si pertina cia insuperabilis vires habere conatur, quantas debet habere constantia, quae in eo bono quod perseveranter atque infatigabiliter agit, et Deo placere se novit, et proculdubio non potest hominibus prudentibus displicere. Aug. Ep. 167.  How much more is it fit, and behoves those who stand for the truth of peace and Christian unity, which is manifest even to those that dissemble and oppose it, to endeavour with all earnestness and diligence, not only for the securing of those which are Catholics, but also for the correction of those that are not. For if stubbornness seek to get such strength, what ought constancy to have, which in that good which uncessantly and unweariedly it doth, both knows that it pleaseth God, and without doubt, cannot displease wise men.  
So Saint Augustine once Apologized for the Church in his days, proceeding against the Donatists; and a fit I cannot use for our Church at this day, nor need I add more in this case.  
But this will not haply be contradicted by any, that thus views things in their true notions; and if any should be so void of reason and grace, as to declaim against it, every man would cry shame of him: But the cunning mask that is put upon it, makes it pass current, and to be entertained as a just and a great grievance, when it shall be presented under the names of persecution and unjust censures, inflicted upon God's people and Ministers, and that for their virtue and piety: who then can but pity and commiserate the sufferers, and condemn their persecutors of notorious injustice and horrible impiety? It is an old and a cunning stratagem, used by some expert Captains, to march disguised, and to bear the Colours of those against whom they fight, that they may find the more easy passage. And this practice hath been long in use with the disturbers of the Church's peace, to usurp the name and privileges of the true Church, and to appropriate that to themselves, which of right belongs to those whom they oppugn. But never any 
Vos enim dicitis remansisse Ecclesiam Christi in sola Africa partis Donati. Aug. Ep. 166.  were better Artists in this kind, than the Donatists in S. Augustine's time, who were wont to circumscribe the Church within the bounds of their party, and to account all other Christians, as Pagan, and to call the repression of their turbulencies, persecution, and boast of Martyrdom, as appears out of S. Augustine, and Optatus Milevitanus. 
Optat. Milevit. l. 3. prope finem  And these Donatists were never better paralleled than in these times, and by those whom M. Burton here styles God's people and Ministers, who take upon them that title, as their peculiar privilege, engrossing all piety and religion to themselves, with contempt of others, accounting for Christians only those of their own humour, or (as Optatus said) which do as they would have 
Ille vobis videbitur Christian▪, qui quod vultis secerit, non quem fides adduxerit. Opt. loc. cit.  them, not which believe as they should. And by this means, they the more boldly cry persecution, when they are censured for their disorders and misdemeanours: and to uphold this opinion, they cannot with patience endure to have any of their tribe taxed of any fault, but would have them esteemed (as their doctrine terms them) at the most but infirmities, indiscretions, and petty failings; or if any of them haply fall grossly and notoriously, they then use all their art, and strain their inventions how to excuse it, that the Gospel (which they will have professed only by themselves) may not be evil spoken of by their occasion.  
If any of them, who was forward and noted for profession, turned bankrupt, and rob the fatherless, and widows, and were the undoing of many others, they were wont (till of late, that it is so common among them, that they are driven beyond all excuse) to be much troubled, and to use strange shifts to palliate the business, and to remove the scandal that thereby might befall the Gospel, and their profession. But if any of them be detected of any villainy, for which the sword of justice cuts them off; Lord! what hurlyburlies are raised? how do they seek, to excuse, to extenuate the fact? and use all their strength for the hindering of the execution of justice upon the malefactor? and if they cannot prevail, they cry out of injustice and malice in judge and jury, against the sincere Professors of Religion: as it happened not many years past, when one of them, dwelling (as I remember) in Blackfriars, was condemned and executed for a rape, 
p. 18.  committed upon a young girl. And what a pother doth Mr. Burton make to excuse that execrable murder committed by Ap-Evans, and, because he cannot do it better, he will have him taken for a mad man, and for that purpose there was a second relation (as he saith) offered to the Press; and all, that the whole profession of Religion might not suffer for one Professors failing: and lest the wicked and Pope's Factors should take advantage, and say of Puritans, that they were all such, as that miserable Ap-Evans; for this he will have to 
vid. p. 18. 19  be their common practice. But, by what names soever M. Burton please to style those whom he counts opposites to him and his party, whether they be the Pope's Factors, or the devil's agents, I must needs tell him, that there is more true charity in them, and less censorious bitterness, than he or his use to show; and they have more wisdom and conscience, than to condemn either a person for one failing, or a multitude for one person; so that it is a vain fear that troubles him, lest all Professors or Puritans (as he calls them) should by them be thought to be as bad as Ap-Evans.  
That which they will haply say upon such occasions, is, that the height of that profession doth not exempt them from falling (I will not say from grace, but) into the foulest sins; and such, as that if any other should do the like, they should think they had reason to fear their title to heaven, and mistrust their assurance: they are fare from branding the whole profession, with the asspersion of such bloody sins; yet they may safely say of the profession itself, (not of Religion, but of their New-forme of godliness) 1. That he that shall act to the extent of some of their principles, may commit as gross sins as that, yea, any sin whatsoever, and yet be sincere and right in that profession.  
2. That there are sins that reign in the most eminent of that profession, of as deep a die, and as odious in the sight of God, as are to be found in the worst of those, whom they call the wicked and unregenerate: such as are pride, disobedience, malice, uncharitableness, envy, contempt of their brethren, and of authority, censoriousness, & the like, (whereof Mr. Burton hath given us a most pregnant example in himself.)  
Yea 3. That these vices are so connatural to the very profession itself, that the very practice of these (with a few heartless graces) is enough to initiate any man, and to make him a right and a sound Professor. Yet I will not say that every one that is of that profession, is alike guilty: I know that many among them follow their leaders (as those two hundred that went out of jerusalem with Absalon) in simplicity of their hearts, not knowing 
2 Sam. 15. 11.  any thing. There are that do dislike and hate these sins (in their height) and even in those whom otherwise they esteem Worthies in their profession. And I verily believe, that there are some, who (further than these vices present themselves to them under the name and colour of religion) cannot justly be taxed with them. I honour piety, and the purity of religion in all professions, and while I condemn those that condemn others, I would be loath to make myself liable to the same condemnation. I judge not of religion by faction, but by facts; not by the leaves of profession, but by the fruits of righteousness, that are sown in peace, of them which make peace. My desire 
jam. 3. 18.  is, that mercy and truth may meet together, and 
Psal. 85. 10.  righteousness and peace kiss each other: That the power of godliness professed, may show itself, in 
1 Pet. 2. 17. 3. 8.  a due performance of the service of God, with all holy reverence and devotion; in humility and subjection to superiors, in charity and compassion one towards another, and keeping ourselves unspotted 
jam 1. 27.  from the world. And whosoever they be (or of what profession soever) that walk according to 
Gal. 6. 16.  this rule, peace be on them, and mercy, and upon the Israel of God.  
But I find myself to have digressed too fare: To draw my answer to this crimination into a brief and more distinct form and sum: To the first part, or intimation, that vicious persons, adulterers, etc. are not now censured: my answer is (as before) that it is notoriously false, and till he bring better proofs for what he saith, that answer is sufficient.  
To the second, that God's people and Ministers are censured: I say first, There are none that are rightly so called (in distinction to others) that are censured. 2. None are censured as, or for being such. 3. Granting, that some that are God's people and Ministers (for I will not exclude them out of the number of Christians, which are all God's people) or (which is their meaning) some honest, and good men, and Ministers, are and have been censured by the Church's discipline; so long as it is for offences by them committed, (from which they cannot exempt themselves, unless they can be exempted from the common condition of all mankind) their punishment can neither be rightly termed an innovation, nor a persecution: but an act of justice, and of that impartial discipline which hath ever been exercised in this Church, and in every well ordered Church and State Politic. justice looks not at the person of any man, but at the cause; She weighs the offences of delinquents in her impartial balance, while her eyes are blinded from all respect of persons. Good men falling may deserve more pity from others, but must receive the same doom at the bar of justice, which others, guilty in the like kind and measure.  
But haply the edge of censure is more sharp Obj. against them then other men, or then their crime deserves; which if it be, they have good cause to cry out of an over-severity and injustice.  
To this I answer. 1. That the censured are but ill and very partial Judges of their own Censures; there are but few that (though convict of a crime) would pass sentence upon themselves by the rule of justice, without some favour; though they and their favourers (who for the most part are partakers of the same guilt, and in fear of the same punishment) cry out of cruelty and persecution, it is not much to be valued in this case. 2. In the censure of sins and offences they are not altogether to be rated by the atrocity of the fact, or by the law that is violated, but by other circumstances, whereby it comes to pass that a slight offence, in itself considered, and against a positive and humane law or constitution may sometimes (without violation of justice) be as deeply censured, as sins of an higher nature, and against the moral and eternal law of God: and this is approved for good justice by all commonwealths in cases of treason and the like, where sometimes, a little aberration or word misplaced, is sentenced with death: Yea, God himself, who is the Judge of all the world, and must needs do right, did set this pattern of judicature in the first sentence that was pronounced in the world, sentencing Adam and all his posterity with death, not for the violation of any law of nature, but of the positive precept of eating the forbidden fruit: which (being a thing not for itself acceptable to God) may seem but a small sin in comparison of those that are against the law of nature, yet in as much as by that sin man did as it were renounce his subjection, and disclaim his obedience to his Maker, whereof that precept was given for a symbol or testification; God, in this (as in all other his actions) must needs be justified. In like manner, if the violation of the orders of the Church, being in themselves matters of ceremony rather than of the substance of Religion, receive as heavy censures, or, perhaps more grievous, than the breach of the moral Laws of God himself. Yet is not authority presently unjust (besides that they are of more dangerous consequence than others) or cruel; considering that these offences, when they come to be so censured, are heightened by wilfulness, and seconded by self-justification, and contempt and condemnation of authority: which if it should not, with all severity, be repressed, would induce in short time a mere anarchy and confusion in the Church. Then which, there can be, no greater evil under the Sun.   

CHAP. XIIII.  
Of the supposed Innovations in the worship of God. Ceremonies no substantial parts of God's worship. The crimination, and a general answer. Of standing at Gloria Patri. What will-worship is. Standing at the Gospel. Bowing at the name of Jesus. Of the name of Altar: and what sacrifice is admitted. Of the standing of the Altar. Of Communicants going up to the Altar to receive. Of the rails. Of bowing toward the Altar: and to the East: and turning that way when we pray. Of reading the second Service at the Altar.  
I Come now to the third kind of innovations pretended to be made in the worship of God; which Mr. Burton saith, they (the Bishops) go about to turn inside outward, placing the true worship which is in spirit and truth, in a will-worship of man's devising etc. This is the crimination: which is set forth in most odious manner, but proved as weakly as the former: for whereas he pretendeth an Innovation in the worship, he produceth nothing, but certain ceremonies or usages which cannot be accounted parts or any thing of the substance of God's worship, such as are; bowing at the name of jesus, bowing toward the Altar, turning toward the East, standing at the Gospel, and (which he produces for another example in this kind 
a pa. 98.  elsewhere) at Gloria Patri, reading the second Service at the Altar. These and some other like, mentioned by him in other places, are by him charged: as, 1. Innovations lately brought in. 2. That they are made part of God's worship. 3. That they are will-worship, and (as often elsewhere he calls them) superstitious and idolatrous. Lastly, he taxeth the rigour which is used in urging of these things, and punishing the refusers of them in the High-Commission etc. my answer shall be brief, yet such as may give some satisfaction to the ingenuous in all these. First, I cannot but wonder with what face he can accuse any of these things of novelty, when there is not one of the things he names which hath not been used in the primitive and purest ages of the Church; and though, by the disaffection of some, and the carelessness and negligence of others, they have been, in many places for some while, too much neglected, were never wholly out of use in this Church of ours, but observed as religious customs derived from the ancient Church of Christ, and that not only in Cathedrals and the Royal Chapel, (though that might sufficiently clear them from these foul imputations) but in many Parochial Churches in this Kingdom; and generally, by all, that to their knowledge, have added zeal and conscience by their practice to maintain the honour and reputation of the pious and laudable rites and customs of the ancient Church: And how these things can be more popish, superstitious, and idolatrous now, then heretofore, I cannot see. View them every one single, and let any man say which of them can justly thus be taxed.  
For the standing at Gloria Patri (which Cassianus who lived 1200. years ago, saith, was used in all 
Cassian. l. 2. de instit. Caemb. Of standing at Gloria Patri.  the Churches of France) why any man (that is not resolved to cavil and snarl at every thing that is good and commendable) should judge it either superstitious or unfit, is beyond my capacity. Surely no man can deny, but that to rise up and stand is a more reverend gesture than to sit or lean: and if that be but granted, this solemn doxology may worthily challenge that this is the more reverend posture: and if we may stand at the rehearsing of the Apostles Creed, to show our constancy and readiness to maintain that faith which we there profess, (which I persuade myself no man will call an Innovation) much more at this hymn which is both a compendium or short profession of our faith, and a song of praise to God. As for the least show of superstition or idolatry in this custom, I suppose Mr. B. himself cannot charge it; being only the presenting of praise to the only true God in three glorious persons in a seemly manner and with respect to his greatness and Majesty. Neither do any that I ever heard of, make this gesture any part of the worship of God, which ought to be in spirit and truth, it is only an external ceremony (and ceremonies are not of the substance of God's worship, but necessary attendants of it) yet such, as being well suited with the affection wherewith Gods inward worship ought to be performed, may well be used; yea, and if commended to us by our Superiors, ought not to be omitted.  
Lastly, both this and the rest here questioned, are most injuriously, and ignorantly termed, Will-worship of man's devising. Every thing of man's devising, in the worship and service of God, is not to be accounted Will-worship: If that rule should hold, many things which they hold in high esteem, would deserve that name. That only is Will-worship, which is so of man's devising, that it is cross to Gods will, or at least not subservient thereunto, and so to no purpose: but I dare confidently affirm, that no man can with any reason, fasten either of these properties upon this or any one of these things, which are here, therefore undeservedly, termed Will-worship; and till that be done, I shall spare further Apology for them in that kind.  
For standing at the reading of the Gospel, it is likewise ancient, as appears by the Decree made 
Of standing at the Gospel.  for that purpose, by Pope Anastatius the first, about the year four hundred after Christ, mentioned by Platina in his life; yea, and if we may believe 
Plat. in vit. Anast.  Durantus, it was in use long before: But for certain it hath neither been out of use among us, nor 
Durant. de ritib. Eccl. Cathol. l. 2 c. 23. n. 17.  is the use of it justly to be by any condemned; Because (as that worthy of our Church Mr. Hooker hath observed) the Gospels which are weekly read, do all Historically declare something which our Lord jesus 
Hook. Eccles. pol. l. 5▪ § 30.  Christ either spoke, did, or suffered in his own person; and therefore for Christians then especially (and rather than at the reading of other parts of Scripture) in token of greater reverence, for men to stand and utter certain words of acclamation, is very commendable and agreeable to Christian piety, and not savouring in the least, of superstition or idolatrous will-worship.  
For bowing at the mentioning of the Name of jesus, whether it be an innovation, or thing of late 
Of bowing at the Name of Jesus. Can. 30. Injunct. 52.  brought into the Church, and obtruded upon Christians, let it be decided by the Church Canons, or the Injunctions set forth by Queen Elizabeth, at the beginning of her reign. And what is done in this, is (or at least intended) out of that reverend regard that we have and aught to have of the Son of God, and blessed Saviour of mankind, and the reverence tendered, not (as is falsely and slanderously charged) to the Name, letters, or syllables of jesus, but to his person: yet at the mention of that Name which imports his most saving virtue, and the greatest blessing that ever God vouchsafed to the sons of men. And this ceremony is (as Mr. Hooker also hath observed) 
Ibid.  against infidels, jews, and Arrians, who derogate from the honour of jesus Christ, most profitable. As for any erroneous estimation, of advancing the Son above the Father and the Holy Ghost, (to speak in the words of that learned man) seeing that the truth of his equality with them, is a mystery so hard for the wits of mortal men to rise unto, of all heresies, that which may give him superiority above them, is least to be feared. And as vain is the fear of superstition, or will-worship in this case, seeing the worship of Christ is prescribed by God, who exalted him, after his sufferings, and gave him a Name above every name, that at the Name of jesus every knee should bow, etc. Which, 
Phil. 2. 9, 10.  though it be granted that it is only meant of the inward worship and reverence of the heart, yet cannot the outward expression of that reverence by the gesture of the body, nor the occasion which is taken for the doing of it (at the mention of his blessed Name) be thought guilty (in the least) of superstition, or will-worship, but to be rather (as bodily gestures and actions ought) to be subservient to the soul, in the due glorifying of him, who by the inestimable price of his blood, hath bought both our bodies 
1 Cor. 6. 20.  and souls: And therefore, if any man shall be so impiously wicked, as to gibe and jeer, at so religious a ceremony, commanded & practised by the Church upon so good and solid ground, and (as our Author hath) in derision to term it jesu-worship, 
p. 15:  or to brand those that use it, as men destitute of the true fear of God, I say (as that blessed Proto-Martyr) 
Act. 7. 60.  Lord lay not this sin to their charge.  
I come now to speak of that, which (without any cause) hath made much speech in the world, 
Of Altars.  and which our Author seems much offended at. The name of Altars, their standing, railing about of them, and the reverence which is done to God toward them, and the service which is there used.  
And here, 1. The very name by reason of disuse among us of late, and of some prejudice conceived against it, is grown with many very offensive, and yet the name is neither new, nor savouring of any superstition. 1. Not new, as having been used from 
Irenaeus l 4. c. 20. & 34.  the beginning of Christianity, and mentioned by the most approved Authors that have written in the Church; and the blessed Eucharist, or Sacrament of the Lords Supper, called the Sacrament of the Altar; which is so evident, and by others so cleared, that I 
Ambros. in Luc. c. 23.  judge it superfluous to enlarge my discourse, or pester my Margin with variety of quotations; and much less to bring many arguments, to prove the fitness of this name, to be used in the Christian Church, when that which is obvious in this case to every man may abundantly suffice. And this is the relation that is between a sacrifice and an Altar: grant the one, and I know not how the other can be denied. And who is there that will say, that Christians have not their sacrifices? Nay, who is there that knows the nature of the Sacrament of the Lords Supper, or the 
Heb. 13. 15, 16.  Doctrine of Antiquity concerning it, but will confess it to be a true (and rightly so called) sacrifice?  
2 Neither can all this be accused of superstition; for confessing a Sacrifice and an Altar, we intent not, either the reviving of the levitical bloody sacrifices of the old Law, nor the unbloudy propitiatory sacrifice, offered in the Popish Mass, for the quick and the dead; we hold (with the subscribed Articles) Transubstantiation 
Artic. 28. & 31.  a bold and unwarranted determination of Christ's presence in the Sacrament; and think such sacrifices no better then blasphemous fables, and dangerous deceits. We believe that our blessed Saviour upon the Cross, by his own oblation of himself 
Communion book. Heb. 10.  once offered, made a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world, and that he needeth not to be often offered, nor can without impiety, and imposture be said to be made of bread, by the Priests, and daily offered in the Mass.  
The sacrifice which we admit, is only, 1. Representative, to represent to us visibly in those elements, the all-saving sacrifice of Christ's death, and to behold him crucified before our eyes, and his body broken in the bread, and in the wine his blood poured out. 2. It is spiritual, offered and participated by faith. 3. It is Commemorative, done (according to our Saviour's institution) in remembrance of him, and of his death and passion: This is all the sacrifice we acknowledge, and we desire no other Altar than what may suit with it, and serve for the offering of such sacrifices. A spiritual Altar, for a spiritual sacrifice. It may be still, and must be, a Communion-Table, and yet nevertheless an Altar; that properly, this mystically. A Table it is for the Lords Supper, and an Altar for the memorial sacrifice of the Lords death. And both a Table and an Altar it is, what ever the matter of it be, whether of stone, as sometimes, and in some places they have been; or of wood, as among us, in most places they usually now are  
Yea, and wheresoever they be placed, whether in 
Of their standing.  the West end, as sometimes in the Church at Antioch in Syria (as Socrates reporteth) or to the East, which 
Ecclesia Antiochiae Syriae contrarium ab aliis Ecclesiis sitam habet, nam altare non ad orientem sed ad occasum spectat. Socrat. hist. eccl. l. 5. c. 21.  was the custom in other places, as the same Author intimates; and with what site soever, whether it stand Table-wise (as they call it) with the ends to the East and West; or Altarwise, with the ends from North and South; whether upon a plain level, or mounted by steps. These are but accidents, which altar not the nature and use of it, but that though these vary, yet still it remains both a Table and an Altar, in the sense that I have mentioned. And that it may be placed at the East end of the Church, according to the ancient and most received fashion of the Christian world: Queen Elizabeth's Injunction for that purpose 
Injunction for Tables in the Church.  is warrant sufficient, which appointeth it to be set in the place where the Altar stood, and not thence removed, except at the time of the Communion, for more conveniency of hearing and communicating. Which, if it may be as well there (as in some places, without question it may) as in any other part of the Church or Chancel, for aught that I can see, it may stand there still. And however, the placing of it, as of appointing the place for the rest of the Service of Morning and Evening prayer, and the decision of all doubts about Ceremonies, is left to the discretion of the Ordinary, as is evident out of the Rubric before the beginning of Morning prayer, and the Preface prefixed to the Book of Common prayer. In case then that the Ordinary (which is every Bishop in his Diocese) shall appoint it to be so placed; he doth no more, but what he hath pattern for from the Ancient Church, and by warrant from the Injunctions mentioned, and Book of Common prayer itself; that I say nothing of the Episcopal power, which was never abridged of liberty to take order in things of this, nor of fare higher nature.  
I will add one thing more. That that place is of all others the most fit for the standing of the Lords Table, because (as S. justine Martyr saith) 
Quia corum quae apud nos sunt meliora & praestantiora, ad Dei honorem secernimus, hominum autem opinion & sententia, ea pars in qua sol oritur, caeteris naturae partibus praestantior est, orientem cum precamur omnes intuemur. S. Iust. Mart. ad orthodox. quaest 118. Communicants going up to the Altar to receive. Ips. new. p 7.  Those things which are the best and most excellent with us, we set apart for the service of God; and for that in the opinion and judgement of men, that part where the Sun riseth is the chief of all the parts of created Nature, we look to the East when we pray, for that cause: And as that part of the Church hath been ever accounted the chiefest, so it is great reason that our best services should thence be tendered unto God, and that his Table should have the highest place in his own house, and no man suffered to perk above it and him.  
And if it may be there placed, and (in case the Ordinary shall think that place convenient for ministration) there remain; Then can it not (as some think, and as the Ipswich-libell glancingly intimates) be unlawful, for the Communicants to go up thither when they receive. As for the custom (which in too many places is of late crept in) of the Priests carrying of the holy Bread, and Cup, to every person in their seats, it is both unseemly, and derogatory to the Majesty of those sacred Mysteries: and I am sure, beside the intention of our Church, expressly commanding all those that intent to communicate, to draw near to them. And this is also the intention of the often mentioned Injunction, when it appoints the removing of the holy Table, from the place where the Altar stood, that the Communicants more conveniently, and in more number might communicate with the Minister. For what need any removing for that, if the Minister must carry the Sacrament to every man? Who sees not but that the whole Congregation, though never so great, may communicate with the Minister, and the Table stand still at the East end, or any where, if communicating with him were understood in that sense? But without all doubt, the intent of the Injunction, was that Communicants should go out of their places, and draw near to the Table when they did receive, and care was thereby taken, that as many as might with conveniency, should, together there, Communicate.  
But the rails also offend, as well as the site, and 
Of rails.  have afforded some matter of railing and calumniation; and Mr. Burton seems angry at them because they insinuate into the people's minds an opinion of some 
p. 33.  extraordinary sanctity in the Table, more than in other places of the Church, etc. But I wonder at him, and for my part, think it very fit, that that place be railed off, and separated from common access and danger of profanation, as finding it practised in ancient times: and 2. that such an opinion of sanctity should by all means be insinuated into the people's minds. What? Sanctity and holiness in the Table? I, in the Table; but how? this holiness is not any internal, inherent quality infused, transforming the nature of it, but an external, adherent quality which it hath by being consecrated to that most holy use and service, in relation 
Euseb. l. 10. c. 4. council. Turon. 2. Can. 3.  to which it is truly holy. And this holiness, as it is only compatible to things of this nature, which are inanimate and not capable of higher; so it belongs to this Table in the highest measure, so that (though all the Church, and the things belonging unto it, be holy in their degree) this may be said to be most holy, as dedicated to the most August mystery of our religion, and being as Optatus calls it, The seat, or place of 
Quid est ●altare nisi sedes corporis et sanguinis Christi. Optat. Mil. l. 6.  the body and blood of Christ: and where God (of all other places on earth) doth vouchsafe the most lively exhibition of his gracious presence; and so must needs make the greatest impression of holiness to that place; which no man can deny, unless he withal will grant, either that God is less present to us under the Gospel, in these mysteries, than he was in those under the Law; or that being there, he is less to be regarded; and the places where he is, less worthy, or less capable of the impression of holiness: as I suppose no understanding Christian will do. 
Of bowing toward the Altar, or the East.   
Now in regard of this special presence of God in this place, it is, that Christians have in former times, and some at this day, use to tender their service to him, directing their faces that way. For though we do not (as Mr. B. slanders) tie God to a fixed place, yet we do (not without good cause and warrant from Scriptures) acknowledge different manners, and degrees of his gracious presence. He is (we confess) truly present in all places, and (as the Prophet speaks) fills heaven and earth; yet there is no man that understands any thing in Divinity, but will say, 
jer. 23. 24.  he is otherwise in heaven, otherwise in earth; there as in his throne, here as on his footstool: for which 
Esay 66. 1.  cause we are to direct our prayers to him, not as by us, or in us, (though he be both) but as above us, and to say, Our Father which art in Heaven. In earth 
Mat. 6.  God's presence is not every where alike: God is present in all things, being not fare from every one of 
Act. 17. 27, 28.  us, for in him we live and move and have our being. Yet he is not so in the brute creatures as in the rational; nor so in the wicked as in his Saints; nor so in other things as in his own ordinances of life and salvation; nor yet in all of them by the same efficacy and exhibition of grace, as in some; and namely, in that of the blessed Eucharist, where he displays the riches of his glorious Grace in the representation and exhibition of the virtue of that all-saving Sacrifice of Christ's body and blood. To look that way then where God is wont thus graciously to be found, can be no act of groundless superstition, misguided zeal, or empty form of godliness, but true piety and sound religious devotion. To acknowledge God's presence in one place, is not to deny it in another. jacob said, Surely the Lord is in this place: will any one say, that 
Gen. 28. 16.  jacob did not believe him to be elsewhere? Surely he that shall argue so, will make but a ridiculous inference. And yet this must be M. B's. reasoning; We by our adoration toward the Altar, profess that we believe God to be there, therefore we tie him there. What an absurd consequence is this?  
But for praying toward the East let us hear S. Augustine upon those words of the Lords Prayer. When 
S. Aug. de Serm. Dom. in Mont. lib. 2.  we pray (saith he) we turn to the East, not as if God who is every where, were there, and had forsaken the other parts of the world, but that the mind may be admonished to turn itself toward the most excellent nature, that is, 
Nec vero mos et consuetudo quam servantus, cum orientem solem spectantes precamur, cum verbis Prophetae aut Apostol. pugnat. In omni enim loco oriens sol seize offered precantib●: quoniamque quam in partem c●rnendi sensum convertimus, in ea adoramus, nec fieri potest, ut precum tempore quatuor caelipartes intueamur, unam orbis partem intuentes, veneramur et adoramus, non quod solum Dei opus sit, nec quod ea pars Deo ad habitandum secreta et constituta sit, sed quod locus sit venerationi et cultui, quia nobis Deo adhibetur constitutus. A quibus autem Ecclesia precandi morem accepit, ab iis etiam ubi precandum sit, accepit, idest, à Sanctis Apostolis. S. Iust. Mart. ad Orthodox Quaest. 118.  to the Lord, etc. But most fully, S. justin Martyr in the place before cited; This manner and custom (saith he) which we observe, looking toward the East, when we pray, is not repugnant to the words of the Prophet [
a Psal. 103. 22.  David, that bids us praise the Lord in all places of his Dominions] or of the Apostle, [that 
b 1 Tim. 2. 8.  bids us lift up holy hands to God in every place] for in all places the sun offers itself to those that pray; and because in that part where we turn our eyes we pray, and that it cannot be that we should at the time of our prayer look at all parts of heaven at once, therefore we worship looking toward one part, not that that is only of Gods making, or that he hath chosen that only for his dwelling, but because it is the place that is appointed for that worship and service which we perform to God. And from whom the Church received the custom of praying, from them also it received where to pray, that is, from the Holy Apostles. Thus that ancient Father and holy Martyr, who wrote about 150. years after Christ, and so lived not long after the Apostles times.  
From which words we may observe four things, which being considered and laid together, may give reasonable satisfaction to any man. 1. That hereby God is not tied to any fixed place, or abridged in his omnipresence. 2. That God being every where, may be found, and so be worshipped anywhere. 3. If any where, then in the East, whither we direct our faces when we worship him. If that in worshipping we must look some one way or other; I would demand then why we may not do it toward the East, according to the custom used in the Primitive and Apostolical Church, and received from the Apostles themselves? Yea, why may we not do it toward the Lord's Table, where he, so more than ordinarily exhibits his gracious presence? For my own part, I am yet to learn, why we should be said to tie God to a fixed place, more, than those ancient Christians, when we only do as they did. Or why that should be termed Idolatry, Altar-worship, or worshipping of the Altar-God, (as Mr. B. in many places hath done) more than his kneeling in the Pulpit toward his Desk or Cushion, may be termed Desk or Cushion-worship. And I verily believe that Mr. B. is more idolatrous in worshipping his own imaginations, and his note-gatherers in the Gallery, toward whom he uses to pray, than any man, that shall upon these grounds present his humble reverence to God with his face toward the East, and Gods holy Table.  
To these pretended Innovations he hath added 
Of reading the second Service at the Altar.  one other yet, and surely he did it only to increase the number of them, thinking that any thing shuffled in any how might pass in the crowd. It is the reading of the second service of the Altar or Communion Table, which for certain is an Innovation brought in by some Bishops in the beginning of Christianity, and by the Bishops continued at the Reformation, yea and, which is more strange, confirmed by the Parliament, when the book of Common-prayer with the Rubric, which so appointeth it, was established. A foul oversight, no question, That they all should think fit, that that part of Divine service which was at first devised 
Hooker. Eccl. Pol. l 5. § 30.  for the Communion, serving for very good purpose even when there is no Communion administered, should be read at the Table of the Lord: if Mr. B. or some other of his spirit had been of their Council, I verily believe, it had been otherwise ordered. Yet me thinks, he should have been better advised, then professing to write against Innovations against Law and Canon, to put this in the number. But let that pass; as likewise those others of this nature which he mentions, or rather raves upon, in other places of his Sermons, and particularly, placing of Images in Churches, and erecting of Crucifixes over the Altars, 
pa. 158.  which are such winter tales as it were too great a mispence of time and words to refute them. I have but one thing now remaining of this head, and that is the urging of these things by the Bishops, and their punishing those that refuse these in the High-Commission, etc. for which (he saith) they are in little less than a Praemunire. And my answer shall be only this, that he nor all his complices cannot be able to produce any one example of any man that hath been censured, for refusing any of these things, but those only of them which are commanded by Law or Canon. And yet if they should proceed to punish such as rail, deride, and scoff at the practice of those other pious and ancient usages (though not expressly enjoined by Canon) as profane and irreligious persons, they need not bring themselves into a Praemunire for the matter. And Mr. B. may talk and prattle of a Praemunire, as he doth to the people, who understand it as little as himself: but with those that know what it means, he will but make himself extremely ridiculous. And this answer is enough, if not too much for so foolish a slander.   

CHAP. XV.  
Innovation in the civil government slanderously pretended without proof. His slander of my Lord's Grace of Canterbury about Prinnes Prohibition, confuted. Other calumnies against His Grace, etc. answered. The Bishops falsely charged with dividing the King and His Subjects.  
HIs fourth kind of Innovation is in the Civil Government, which he saith, They (the Bishops) labour to reduce and transform to the Ecclesiastical, etc. This he saith, but beside some clamours of oppressions and tyranny exercised by the Prelates over the bodies, goods, and consciences of the King's Subjects, etc. I can find no proof at all brought. To which I say (as reverend Hooker did to some of his brethren in his time) that a bare denial is answer sufficient to things which mere fancy objecteth, and silence the best Apology to words of slander and petulancy. But I cannot so well pass over his marginal note, which is the only particular instance that he allegeth, or rather directeth us to find in another place, viz. The Bishop of London (now Lord Archbishop of Canterbury) in the High Commission threatening those that should bring Prohibitions in that Court. And this we find pag. 54. related in this manner. A Rule for a Prohibition for Master Prinne, being tendered in Court according to the course of the King's Laws in that behalf, presently my Lord of London, than Precedent of the Court, stands up and flies in the face of Master Prinne and his Prohibition with great heat of passion, even almost unto fury, and after many threatenings to him, he uttered these words, that whosoever should dare to bring the next Prohibition, he would set him fast by the heels. This, saith he, was spoken aloud in open Court. And then he runs his usual descant upon it, and him that spoke it; adding in his margin this wholesome note; A most audacious and presumptuous speech of a Prelate, setting his proud foot upon the King's Laws, as the Pope did once on the Emperor's neck, an Emblem of perpetual servitude, and concludes, That the best Apology that he can make, is, that his tongue did run before his wit, and that in the flames of his passion he sacrificed his best reason and loyalty. But soft a while. The man surely is much mistaken, if he think as he speaks: Blessed be God, that most reverend and sacred Prelate, is not so near driven, as to make any such Apology, which is both notoriously false, and if true, were foolish, and not able to purge, but increase the crime objected. He can make one fare better, and more true. And it is but short, only this; That there were no words so spoken. That which was said, was such as may stand with the wisdom and loyalty, which is conspicuous in that eminent Antistes, as the true story will make manifest, which in brief was this: Prinne being to be censured, the Advocates having ended their pleading, and the judgement of the Court being (according to the usual course) by the Precedent (than Bishop of London) demanded, and the sign given for that purpose; Prinne (as if he had watched his time, to baffle them, and put a dorre upon them, which might be notorious and make them ridiculous and jeered by the faction) steps out, and in an unmannerly fashion, and without any reverence, produces his Prohibition, with which saucy behaviour of his, my Lord of London, justly moved, said to this effect; That if any man hereafter should in that manner (N. B.) bring a Prohibition thither, he would set him by the heels, or lay him fast. This was the effect of his speech (the words I remember not so well) and this was the truth of the story: to which there are many, and those of untainted credit and reputation, that (if need were) will be sworn; who were present, and as near as Master B. when the words were spoken; among whom, occasionally, I made one.  
Now I appeal to any (that is not in the same gall of bitterness) whether this were any out-daring of the King's just Government of his subjects, any infringing of the subject's rights and just liberties, any crossing of his Majesty's gracious signing of the Petition of Right, any trampling or setting a proud foot upon the King's Laws, or any audacious and presumptuous speech of one that in the flames of his passion hath sacrificed his best reason and loyalty. All which Master B. is pleased to brand it with. Doth the King's just government and good Laws permit the subjects to affront any of his own Courts? Is it the just liberty of the subject, to use the benefit of Law, to the casting of contempt and scorn upon his Superiors? May not a Prohibition (as this did) receive its due respect and be obeyed, and yet the malapert behaviour of the bringer be justly reproved, and severely censured? I am verily persuaded that the reverend judges (who ever they were) that granted the Prohibition, never intended to give a Protection for any irreverence and petulancy; and had they known their authority to have been so abused, they would have as sharply reproved and censured it. What then hath Master B. here sacrificed in the flames of distemperedzeale, in thus endeavouring (for he can do no more) to blast the honour and reputation of so great and reverend a Father of the Church? let others judge, while I only wonder at the strange progress that he hath made, since he hath leapt over the bounds of modesty: and leave him to glory in his shame, and to work his own confusion by seeking to obscure the glory of him who is out of danger of wounding by his detracting tongue, and whose eminent integrity and irreprehensible deportment in that height, hath so really confuted such slanders, that it makes all verbal apologies unseasonable and superfluous. 
Qui fidens conscientiae suae negligit famam suam, crudelis est: maxim in loco isto positus de quo dicit Apostolus scribens ad discipulum suum, Circaomnes teipsum bonorum operum prebe exemplum Tit. 2. 7. Et paulò antè Propter nos, conscientia nostra sufficit nobis; propter vos, fama nostra non poll●i, sed pollere debet in vobis. S. August. de Diversis, Sermo. 49.   
Yet because (as Saint Augustine saith) It is a cruelty for a man so to rely upon his own good conscience, as to neglect his credit and fame abroad, especially for him that is set in that place of which the Apostle to his Scholar saith; In all things show thy self a pattern of good works. And although his Grace may justly say (as that holy Father once did of himself) That for himself his own conscience is sufficient: (yet I am persuaded) he approves also that which follows: That for others, it is requisite his fame be kept unstayned, and retain its authority and virtue. And therefore I presume upon his Grace's pardon, that I have (notwithstanding the consciousness of my own weakness and unworthiness) adventured to oppose somewhat to the base calumnies of a malignant spirit, which hath endeavoured to obscure the lustre of his eminent virtues. And though it be not needful to wipe off every smutch, or answer every railing word; yet, having begun, I will also here add somewhat of two other remarkable criminations which he casts upon his Grace.  
The one is as like that of Prinnes, as is the person 
pag. ●●.  whom it concerned, which was Master B. himself, who (as he saith) was convented before his Grace, (than Bishop of London) for Preaching upon Rom. 8. 29, 30. etc. well, what then? It was (saith he) objected to me that therein I did contrary to the King's Declaration. And what of that? marry the margin will tell you, that it was A dangerous and false charge laid upon the King. A dangerous I will easily believe it to be, if false: for I cannot think it either good or safe for any man to wrest the edicts of his Sovereign beyond their true intendment; much less for any that is entrusted with the execution of them, to press them in a wrested sense, to the unjust censure and oppression of His Majesty's Subjects. But if it appear to be true, then, no question, but all the danger is over: and that may easily be proved, for (what ever 
Upon the golden Chain of Salvation. Master B.  golden terms he is pleased to use) the plain English of the business is (as, if need were, could be justified by many witnesses that were his hearers) that he was convented for preaching upon the high points of Predestination, (not in that sober way in which our Church Articles run, shutting up all in God's promises, as they be generally set forth to us in holy Scripture: to which way, his Majesty by his declaration had wisely & justly restrained all preaching, writings, & disputations: but) in a controverted way, with disputes and clamorous invectives against those which dissented from him in opinion. And if this be not to do contrary to the King's Declaration, nothing is. And therefore this was no dangerous or false charge; but by his answer, he hath laid such a one upon the King; That he is an instrument of suppressing God's truth, which certainly, he can be no more justly charged with, than S. Paul for willing men to be wise unto sobriety, & not to be wise above that which is written. This was all that was intended, by His Sacred Majesty; 
Rom. 12. 3. 1. Cor. 4. 6.  & this is not to suppress God's truth, but curiosity, & to command sobriety, which as it is every 
Nihil omittens de ijs quae non oportet ignorari; nihil contrectans de ijs quae non licet scire De vocat. Gent. l. 1. c. 5. S. Ambros. & Prospero adscript.  where commendable, so it is most in those things wherein men cannot be curious or overdaring without impiety. And therefore I may say of our gracious Sovereign's wise & pious intentions in this, as a holy Father once did of S. Paul handling this argument; He would have nothing omitted whereof men ought not to be ignorant, nothing handled of those things which we may not or cannot know spoken. All therefore that I will here add, is, that by questioning and suspending Master B. for this cause, nothing was done contrary to either of His Majesty's Declarations, nor was it any pernicious practice, nor laying of any burden upon the King, which is injurious or dishonourable to His Majesty, as I doubt not but Master B. will be told by those (to whom he refers it) who are best able to judge of matters of such moment.  
To this he adds another instance in the same place, but it concerned not His Grace, but Bishop Montague; and beside, it is notable for nothing, but his impudent bragging of his silencing the High Commission Court by his brave retort and recharge of sedition upon them: which, if true, were enough (if there had been nothing else) to justify that which follows, of his committing to prison without Bail or maineprise. And it is so ridiculous for any to think the Petition of Right, (which he and his brethren use so much to talk of) is, by this or the like act, infringed, that I should justly incur the imputation of folly to answer it. For who ever dreamt that His Majesty by signing that Petition, intended to bar himself from giving power to his Commissioners to commit an offender to prison without bail? And therefore it could be no impious or disgraceful speech, nor such as could bring any people (which were not willing to catch at any thing for that purpose) into a hard conceit of his Majesty, which, he saith, was uttered by my Lord of London that then was; That the King had given express charge for him; which he might very well do, being informed of his offence, and throughly acquainted with the temper of the man. But this only by the way.  
The other accusation intended against His Grace, is for his Entertainment of our Royal Sovereign at Oxford, which both for the magnificence, and for the orderliness, so every way commendable, so acceptable to his Royal and Most Gracious Master, and so full an expression of a grateful affection toward so Munificent a Patron; so lively a demonstration of his Graces admirable dexterous wisdom, and ability to manage great affairs: that I had thought, Envy herself would have been strucken speechless, with admiration; or if she could have spoken, would have lost her wont, and have come in with her panegyrics. But Master B. can see nothing in it to please him; the persons entertained, the Entertainer, the place, the time, all serve him only for furniture of a satirical declamation; and make the Entertainment an iniquity not to be purged till he die. But stay; was this the first time that ever His Majesty, or His Royal Predecessors being entertained in the Universities, have been presented with a Comedy? And why then should it be a crime for His Grace to entertain His Majesty in the same manner? Why may not a Comedy made and acted by young Students pass for a Scholastical exercise now, as well as heretofore? Nay, why should not a Comedy be thought more requisite at that time, than at others, in regard the entertainment was intended also for His Majesty's Royal Consort and others, not so capable of other Academical exercises? and yet there wanted not (that which Master B. esteems the only piece of Piety) a godly and learned Sermon: neither was there any Comedy which was half so scurrilous as these Sermons, or the Ipswich libel; nor so much in disgrace of true piety and virtue: unless we do (as he doth) mistake and call the turbulent and seditious humours, the uncharitable and supercilious censurings, or the vain & senseless crotchets & traditions maintained & used by those of his faction, by the names of virtue and piety: These perhaps might there receive (what they deserve) disgrace and laughter. But that true virtue and piety were disgraced, no man can say either truly, or without laying that aspersion upon the religious Majesty of our Dread Sovereign, as the hearts of loyal Subjects abhor once to conceive. That He (who, if ever any, made good his Title of Defender of Faith) should with patience, nay with contentation and delight behold true virtue and pietio disgraced in a scurrilous interlude. Shall we dare once to imagine that His Majesty was either of so weak a judgement, as not to discern, or so weak in power, as not to punish such presumptuous boldness, as should offer so great an indignity to Religion in his sacred presence? O, Blush at this Mr. B. and (though not in your Shrift, which is too Popish for you) confess how unseemly this is for you, that pretend you are for God, and the King! either for shame mend your manners, or never more profess to His Majesty, that you are his most loyal Subject and faithful Servant, which you so belie with your disloyal practices. Surely for my 
O Blush at this ye Prelates, etc. Mr. B.  part, I am ashamed that ever it should be said, you have lived a Minister, under such a Prince and such a Prelacy, and so fare forgot your duty to both. But perhaps it was the time which caused his dislike, this happening, when the Plague was at London; otherwise he had past a milder censure upon it: but it troubled his zeal to see or hear of any rejoicing, when the City wherein he was, had cause of mourning. And truly it cannot be denied, but that God's Judgements sent abroad and (among others) this of the Plague, do call for weeping and mourning and amendment of life, not for feasting, and much less for wicked mirth. But, blessed be God, the plague that then was (and yet remains) was not at that time in such heat and height to cause a general mourning all the Kingdom over: No, nor to cause such a mourning in that City where it was, as that all sober mirth and feasting, all marriages should be there prohibited in that time, which though in some great calamities it be very necessary; in so moderate and fatherly a chastisement as this, would have argued impatience, and have been injurious to that mercy, which in the midst and height of this judgement, our Gracious God was pleased to remember. Yea, I appeal to Mr. B. own conscience, whether, both at that time and after, when the plague was hotter than at that time it was, he himself was not present at some feasts or good cheer? whether he did not at a full table cry out upon the times, and upon the Government and Governors of the Church, and State, and hear them traduced, and that with as much content and delectation, as His Majesty and his train could take at a Comedy? And why then must it be imputed as an inexpiable crime in a place so remote from danger, for any to entertain His Majesty with a feast and Comedy? 
Let no man suck poison out of the sweet flower of candid sincerity. Mr. B.  Thus I have smelled this (which he calls the) sweet flower of candid sincerity, and find it to be no other than the unsavoury and bitter weed of detraction. As for that for which he brings this, and the other instances. viz. To prove that the Bishops (whom he calls the Pope's Factors) do by these practices labour to divide the King from his good Subjects, and bring Him to have a hard opinion of the good Ministers of the Land, and the Kings most loyal, loving, dutiful, faithful, obedient, peaceable Subjects. I say, first, that if he mean himself and his party (as it is out of all question he doth, for we shall never find him to grace any others with those titles) His Majesty hath such experience of their love and loyalty, (such as it is) that he needs no informers, nor need Mr. B. fear (till they altar their courses) that ever His Majesty will (or any of those he aims at, go about to) altar his deserved opinion of them. Secondly, if the words be taken in their latitude, and as they sound. I say only two things. First, That it is a mere slander and groundless calumny. Secondly, That if they should act their parts in that way with His Majesty, as devoutly, and with as great zeal, as Mr. B. and others of his faction have done theirs with the people, (or to speak more plainly) if they should as earnestly endeavour to bring His Majesty to have as hard an opinion of His Subjects, as Mr. Burt. hath done to bring the Subjects to have of His Majesty; all things had long before this been in a combustion, if not arrived at a total ruin and desolation. But enough of this: Pass we now to the fift kind of Innovations.   

CHAP. XVI.  
Of the altering of the prayerbooks. The putting In for At. The leaving out of Father of thine elect, etc. no treason. Master B. rather guilty. His pretty shift about it; and how he and some of his use the Prayers of the Church. Of the Prayers for the fift of November altered. Those Prayers not confirmed by act of Parliament. The Religion of the Church of Rome not Rebellion. Of the alterations in the last Fast-booke. The restraint of preaching. Fasting days no Sabbaths.  
THe fift Innovation (he tells of) is in altering of prayerbooks set forth by public Authority. And this (out of the zeal he beareth to Authority) much troubles him, so that he makes a great ado about both in his sermons, and so doth the Author of the Ipswich libel. Let us briefly inquire what the matter may be that thus moves his patience. First, he tells us of alterations made in the Communion-booke, set forth by 
In the editions since 1619.  Parliament within this seventeen or eighteen years, as in the Epistle for the Sunday before Easter. That In the name of jesus, is turned into, At the name of jesus. Surely, a mighty alteration, and which toucheth the substance of Religion, and worship of God; To read it in the Epistle as it is used to be read in the Lesson, when that chapter is appointed: for so it is there turned both by (his friends) the Genevians, and our last Translators. But he hath a matter of other-like moment than this. In the Collect for the Queen and Royal Progeny, they have put out [Father of thine Elect and of their Seed:] This he keeps a foul pother about, and in the Epitome they cry out; O intolerable 
News Ips. p. 3.  impiety, affront, and horrid treason! and puts it in the title-page, to startle and amaze the readers at first dash, and make them cry shame upon the Bishops. But (if I could take the man in cool blood) I would demand of him; who made that prayer? If he say (as he must) it was made at the beginning of King james his reign; I would ask by whom? If he say, by the Bishops; I shall then become his petitioner to be informed; why they may not as well alter it, when the occasion ceased, as well as make it to serve the present occasion of those times? If he say, as he here intimates, that it was set forth by the Parliament, let him produce the Act that was made for that prayer, & then I shall say more to him. But for all that, it is not to be so slighted, for it sounds little better than high treason, to dash the Queen and Royal Progeny out of the number of Gods Elect. We may very well let Master B. boast of his loyalty, when he gives such experiment of it by his zeal in detecting traitors & treasonous practices. But in good earnest, doth he think it treason? truly, I can hardly believe he doth: but if he or any other (seduced by his sermons and libels) should; I will, by ask a question or two, get them assoiled from so heavy a charge. For how if this Alteration were (as indeed it was, and for that cause altered) before the King's Majesty had any Royal Progeny? Sure then it could be no treason, he may perhaps (if there be any such) call it treason in the root, which in time may grow up to be treason; though at first, it was no such thing, but an act done upon good ground and reason. But he is not very confident that they do exclude them out of the number of God's Elect; it is, but (as it were, or, as if) nor can he do otherwise in reason, because it is no necessary consequence to say, they do not, when they pray for them, address their prayers to God, by the name of Father of his elect and of their seed, therefore they do not think them they pray for, to be of Gods Elect. But what if Master B. himself do indeed exclude them, and do not think them to be of the number of God's Elect? Will it be intolerable impiety and horrid treason still? No question it must be the same crime in him and them: persons do not so difference acts, whose objects are the same. And that this uncharitable and most unchristianlike Christian man is of this opinion, were easy to demonstrate out of his senseless books against my Lord of Exon and Master Cholmeley, were it fit for me to prosecute this argument. But he hath a pretty shift for that, and by the help of a mental reservation, can use that clause well enough: For, though he do not believe them to be Elect to an Eternal Crown (such is the wisdom and charity of this black Saint) he believes that they are to a Temporal. And this is intimated in his Epitome, where the leaving out of this clause is made to imply, that they which did it, made them all reprobates, and none of the number of God's Elect, either to a Temporal or an Eternal Crown. By which, men may judge, with what faith such as Master B. use to say the prayers of the Church; and what strange senses they are fain to put upon them, to fit them to their fancies. And this is no new thing with them, but practised a long time, especially in the prayers at Baptism, when, after the Sacraments administered, We give God humble and hearty thankes, for that it hath pleased him to regenerate the Infant baptised. Where they use to understand some such clause as this [If he be elected] or as I have heard some express it [as we hope:] by which device, they can, without scruple of conscience, both subscribe, and use the prayers of the Church, which, in the Church's sense, they do not believe, or assent to. But this only by the way.  
The next book that (he saith) they have altered, is that which is set forth for solemn thanksgiving for our deliverance from the Gunpowder Treason. In the last Edition whereof, instead of this passage [Root out that Babylonish and Antichristian sect, which say of jerusalem, down with it etc.] They read [Root out that Babylonish and Antichristian sect of them which say etc.] and little after for [whose religion is rebellion, and faith faction] they read [who turn religion into rebellion, and faith into faction.] For answer to this, I say first; That those prayers were not (as he falsely affirms) set forth by authority of Parliament. The Act of Parliament (which is obvious to every man that reads that book, being prefixed to it, and appointed to be read on those days) enjoins the keeping of that day by resorting to the Church at morning prayer; but mentions no special prayers either set forth, or to be set forth afterwards for that purpose. If he know any other act that authoriseth them; I say to him, as be to my Lord Bishop of Norwich (and I hope I may do it with less sauciness) Let him show it. Then secondly, 
pag. 72.  I say, that being done by the same Authority that first set them forth, it is neither for him, nor me, nor any other of inferior rank to question them, but with humble reverence to submit to their judgements, and to think them wiser and fare more fit to order those things that belong to their places, than we, whom it neither concerns, nor indeed can know the reasons that move them, either to do or alter any thing. But more particularly; that which he objecteth against the former, is: That they would not hereby have all jesuites and Papists termed a Babylonish and Antichristian sect, but restrain it to some few of them, and mentally transferr it to those Puritans who cry, down with Babylon, that is Popery. But what then? what if out of a charitable respect to those which in that Religion are honest and peaceable men, (as, no doubt, but some of them, whatsoever Master B. believes of them, are such) they are not willing, nor think it fit, to pray for the rooting up and confusion of all Papists, indiscriminatim, under those harsh terms? surely, charitably minded Christians cannot but approve such an alteration, if there were no other ground than that for it. As for any man's transferring it to Puritans, that is as mere a surmise, as it is a false slander, that any of those whom he intimates, do call Rome, jerusalem; or Popery, the true Catholic Religion: Yet I know not why such furious criers down of Popery, as Master B. hath showed himself, may not be accounted of a Babylonish and Antichristian sect, as well as any jesuit in the world, nor why we may not pray (and that with better reason than Master B. would have men to do, and under those titles, against the Hierarchy of our Church) that God would root them out of the land, when they cry so loud (not of Rome, but) of our jerusalem, (the truly and rightly reform English Church) Down with it, down with it even to the ground. To the other, his exception is, that they which made that alteration, would turn off Rebellion and Faction from the Romish Religion and faith to some persons, as if the Religion itself were not Rebellion, and their faith Faction. But he craves leave to prove it so to be, according to the judgement of our Church, grounded upon manifest and undeniable proofs: and without expecting the grant of what he craves from any (but his good Mrs. the People) he sets upon it; but presently forgets his promised brevity, for he spends almost five leaves in that Argument. And lest I forget my promise in the same kind, I'll sum him into a very narrow room. 1. Their Religion 
First Reason.  is rebellion, 1. Because the Oath of Supremacy, is 
p. 132.  refused by jesuites, Seminary Priests, and jesuited Papists; and if any Papist take it, he is excommunicated for it. But this reason concludes nothing Answered. against the Religion, but against the Practice of some of that Religion, and some positions of a Faction, rather than the generally received Faith among them. It is well known that the French and Venetian States profess the Romish Religion and Faith, and live in communion with that Church. And yet they do not acknowledge that 
Duaren. de Benefic. l. 5. c. 11.  extravagant Power over Princes, which some Popes have challenged, and their flatterers do ascribe to them. As is evident 1. by the Pragmatical Sanction (as they call it) in France in the time of Charles the VII. approving and ratifying the Decrees of the Counsels of Constance, and Basill, against the Pope's usurped Power over general Counsels and Princes: which, notwithstanding the attempts of many Popes, and the Bulls, and Constitutions of Pope julius the II. and Leo the X. against it, is not yet antiquated, or abolished. Secondly, by the public Decree made in France 
Christianography. p. 132.  Anno 1611. for expelling the jesuites, except they approved these four Articles.  

1. That the Pope hath no power to depose Kings.  
2. That the Council is above the Pope.  
3. That the Clergy ought to be subject to the Civil Magistrate.  
4. That Confession ought to be revealed, if it touch the King's Person.   
3. By that memorable Controversy, that of late 
Controversia memorabilis inter Paul. 5. & Venetos Acta & script. etc. edita 1607.  happened between Pope Paul the V and the State of Venice; where the just liberty of Princes and States in their Dominions, against that Pope's tyrannical Interdict, and Sentence of Excommunication, is defended by those who notwithstanding profess their union in Religion, and due obedience to the Sea of Rome. By all these (I say) it is evident, that (what ever the tenets of fiery spirited jesuites, and other furious Factionists of that Religion be) the Religion may be held, and yet due obedience to Princes maintained, and performed, which could not be, if the Religion were Rebellion, and Faith Faction. Besides, our English Catholics (though for the most part more Pontifician, and Spanish than French) do not all disallow the taking of the Oath of Allegiance (nor their Priests themselves) but though some of them do, yet others like and approve both the Oath, and those that take it; and others neither approve nor deny it, but leave every man to his own Conscience. The same Answer may serve to Mr. B. second reason, which is drawn from their writings, positions, and doctrines, which 
Second and third reasons.  they (the Romanists) profess and teach concerning the Pope's usurped power, and Sovereignty over all Kings and Kingdoms of the earth. And likewise to the third, for both of them conclude no more than this; That some Popish Authors exalt the Pope's power over the Kings, in deposing and exposing their Persons to the danger of Rebels, and Traitors; and that Popes of late have usurped that power: which our Protestant Writers, and, by name, these which Mr. B. citeth, Dr. john White, and Dr. Crackenthorp, and our Church-Homilies do clearly prove, and justly condemn as Anti-christian: For all that can be rightly hence inferred, will not reach the Religion or Faith itself, which (admit that these were parts of it) is of fare larger extent and different nature, than to receive its Denomination from these few principles, or some men's, or Pope's practices. To make this clear by an instance wherein I am sure Mr. B. would be loath to admit this reasoning for true Logic. Some Genevians (and some of ours that learned it from 
See Chr. Goodman's treatise of obedience printed at Geneva, p. 206. &c Dangerous positions and proceed for disciplne.  them) allow the Deposition of Tyrannical and Idolatrous Princes and Rulers, and the People's rising against them, commend Traitors for good men, and their Treasons for godly erterprises; approve of private men's killing them, as set on by God; and in a word, go as fare in this kind, 
l. 1. c 5. Bucanan de jure Regni p 57 Alsted. Syst Polit 2. cap. 3. Si tamen administratores of ficium suum facere no in't, si impia & iniqua mandent, si contra dilectionem Dei & proximi agant; populus propriae salutis curam arripiet, imperium male utentibus abrogabit, & in locum eorum alios substituet. pag. 141.  as the boldest and bloodiest among the jesuites; and are in this worse than they, in that the jesuites allege their obedience therein, and zeal to an higher authority, pretended to be in the Pope: But these hold the right of Sovereignty to be in the People, and allow them to be their own carvers of their liberty. If any man should be reupon conclude, that the Genevian Religion were Rebellion, and Faith faction, I suppose Master B. would, and for my part (though I detest and abhor these principles, as most wicked and unchristian) I should think they said more than they proved, and so I think Master B. hath here done against the Papists.  
The last book he mentions is the last Fast-book, which with hideous out-cries he here (and often in other places) complains, that they have gelded (as he terms it) and made a mock-fast of it, etc. and that contrary to the King's express proclamation, which ordereth the book for the former fast to be reprinted and published. There be two things that he quarrels against them in this: First, the alterations. Secondly, the restraint of preaching in places infected.  
For the first, he saith, they have altered the book in such wise as he (being a man very tender in that kind, and not willing to waive authority, or to do things without warrant from it) doth not see how any man may read it, as being contrary to the proclamation. But I would demand, whether the proclamation were expressly for the having the former book reprinted, without any alteration? if not; as it is most evident that there was no such thing expressed; then can it not be said to be contrary to it: for, contraries must both have a being: and then only could it have been said to be contrary, if another, and not that, had been printed; which this might still be said to be, though in some things altered; which is a common speech in matter of books and other things, where, the bulk remaining, there are made as great, and many times greater alterations, than here were any. But what were these alterations? First, in the first Collect this remarkable pious sentence was 
pag. 142.  left out [Thou hast delivered us from superstition and Idolatry, wherein we were utterly drowned, and hast brought us into the most clear and comfortable light of thy blessed Word, by the which we are taught how to serve and honour thee, and how to live orderly with our neighbours, in truth and verity.] But what of that? Lo here (saith he) these men (the Bishops) would not have Popery to be called Superstition and Idolatry, nor would they have the Word of God commended, as that clear and comfortable light which teacheth us all duties to God and man. But the man is fare and wide from truth in this fond conjecture; I dare boldly say, there was no such thing thought on. It is out of question (for aught I know) with Protestants, that in Popery there are many gross superstitions, and Idolatries; and that the Word of God is that clear and comfortable light, which teacheth us all things necessary to salvation. But men may be good Protestants and yet not damn all their forefathers, who lived before the reformation; as he must do, that saith of them, that they were wholly drowned in Idolatry, and without the light of God's Word to teach them to serve God, and live orderly with their neighbours: which (though Master B. perhaps will not) some men may think to be reason sufficient for the leaving out of that sentence.  
But secondly, they have left out a whole Collect: true, and perhaps it was thought fit so to be; not for any thing contained in it, but only to abridge the length of the service, which I know some of Master Burton's humour did as much grumble at, when that first book was appointed, and took more liberty of shortening it, than that comes to. His conceit, that they did it, because in it preaching was commended, is groundless, and the dream only of a distempered fancy, and shall receive from me the answer it deserves; silence. And that is the best answer also that I can give to that which follows, about the clause left out in the last page, in the order for the Fast, which he would have the people believe, was done because they esteemed fasting a meritorious work: but so without all show of ground or reason, that it were a vanity (second to none but his) to spend time and words about it. And what hath Master B. or any other to do with the leaving out of the Lady Elizabeth and her children? which he might well believe was done, either not without his Majesty's consent, or at least, that would soon come to His knowledge, who Himself had the same prayers read in his Royal Chapel. Nay, I'll tell thee more, it was exactly done according to the last edition of the Common prayer-book, and His Majesty's special direction in this particular, as Master B. and I have been often told by our betters. Surely, it was a great oversight, that when Master B. was turned out of the Closet, he was not made Master of the Ceremonies, to determine what was fit to be done for the entertainment of the Prince Elector, and other States and Princes that resort to His Majesty's Court; seeing, for want of some such able Director, they have committed this solecism, & therein given such an intolerable affront (as he and his Ipswich brother call it) to that Lady and her children, even while they are now royally entertained at the Court.  
For the rest, the prayer for the Navy, every man knows the occasion was ceased; and I wonder he did not mention the Prayer for the Parliament, which was also left out, and would have helped to have increased the number of his exceptions; and this did no more, nor those that follow, of leaving out sundry Psalms and Collects, etc. which beside that they produced the service to that length that it was thought very tedious, (especially by such as use not to be over fare in love with the Church Liturgy) were well left out, as being, some of them, chosen to fit the various occasions of those times for which they were appointed, which were now ceased. And though the special prayer for seasonable weather were left out, yet there were prayers remaining, wherein petitions were made for that end, both in the Litany, and in the new-added prayers (which perhaps some like better) and so there were petitions made for all that travel by land or by water; so that it might rather be thought that the storms, floods, and shipwrecks that after happened, were because men did use those prayers they had, without devotion and affection, and not that they wanted more prayers to make for that purpose. God (we know) is not taken with many words or loud cries: and therefore Solomon saith, let thy words be few, and 
Eccle. 5. 2.  those few words, breathed out of a devout and affectionate heart, shall prevail more with the Almighty, than long-winded exercises, or wier-drawn Orisons proportioned to the length of the hourglass by the best-guifted conceptionist.  
But I pass to his other exception, the restraint of preaching upon the fast days: which was thought fit for the avoiding of the danger of contagion that might grow by the concourse of people; when being fasting, they were most apt to take the infection, which by wiser than he was thought to have been a good means (next to the devout prayers of the Church) for the decreasing of the plague. And certain it is, that upon our weak humiliation (notwithstanding the want of Sermons) the plague during all the time of the continuance of the Fast, did weekly decrease, as was plainly demonstrated by M. Squire in his religious 
a Read that sermon which is since printed and entitled; A Thanksgiving for the decreasing of the Plague. pag. 52. etc.  Sermon at S. Paul's▪ and that double increase, which M. B. mentions (to disparage the Fasts) was in a great part to be attributed to the week before the Fast began. And however that could not evidence God's dislike of our Fast for want of Sermons, no more than the Benjamites prevailing argued their innocency, or the injustice of the Israelites cause. God's judgements are unsearchable, 
judg. 20. Rom. 11. 33.  and his ways past finding out; so that (though it be familiar with Master B. to frame arguments for his purpose from them) it is impious presumption peremptorily to assign any particular reason, either of their first infliction, or their progress or continuance; and there is nothing in the world, wherein men may, and do sooner befool themselves, than in reading the obscure Characters of God's judgements, if once they pass the bounds of sobriety, and presume to be wise above that which is written. But if he would needs point out the cause of the plague & its continuance. Why did he not rather impute it to the murmurings & seditious railings against governors and government which he & too many more are guilty of, seeing the Scripture testifies, that for the like cause, the like and greater plagues befell the Israelites, whereas they never give any example, 
Num. 16. 3, 41, 46.  that God did plague any for want of a Sermon at a public Fast, as was worthily observed by the author of the forecited sermon. As for Preaching (I take it in Master B. sense, for expounding and applying of Scripture) I honour it; and if it be as it ought, esteem it as a principal means for the instruction of Christian people in the ways of godliness: but for any absolute necessity of having a sermon or more at a Fast; I never yet saw either reason or Scripture alleged to any purpose. And as for those places of Scripture which are cited in the Ipswich libel, to prove that 
News Ips. p. 2.  Fasting, praying, and Preaching are the chief Antidotes and cure against the Plague; There is not one of them, that hath any word of Preaching, but only mention of Fasting, and Praying, and amendment of life, as means for that purpose. His places are, 2 Chron. 6. 28, 29, 30. cap. 7 13, 14. Num. 25. 6. to 10. joel 1. and 2. Zeph. 2. 1, 2, 3. and therefore I say (with that worthy man) peruse the places, and detest the false dealing. But this opinion of the necessity of Sermons at a public Fast (as I take it) is built upon another, (which with many passes for currant, though in truth) as groundless as itself: and that is, That a Fasting day ought to be kept as a Sabbath, and so to have all the duties of the Sabbath performed in it. Men must no less in the days of Fasting abstain from their ordinary, and bodily labours, and offer upon the high place which they have exalted above God's Altar twice, at least, upon every of those days, the Sacrifice of the Priests lips in a Prayer and Sermon produced to a more than ordinary length. Now the grounds which they pretend for a Fast to be kept as a Sabbath, are 1. that in Levit. 23. 31. 32. where the day of atonement, or Feast of Expiation, is commanded to be kept as a Sabbath, and day of rest from labours, from even to even: and 2. that of joel 1. 14. Commanding the jews to sanctify a Fast, and call a solemn assembly. But the weakness of their Arguments, from these places to infer that Conclusion, is manifest: 1. because, being only particular to those Fasts there spoken of, they cannot in reason be extended to prescribe any general Rule for all Fasts, as necessarily to be observed, according to their pattern. Particularly, the former place was a Ceremonial precept, whose obligation lasted no longer than till the coming of Christ. The other in joel is altogether as weak, and concludes no such thing. For to sanctify, is no more than to proclaim, appoint, decree, or prepare, as the word is elsewhere commonly 
joel 3 9 1 Kings 21. 12.  translated, and that upon the like occasion: and though it be admitted in that special sense, in which they take it, yet is the sanctification expressly referred, not to the day, but to the Fast, which in regard of the religious ends, and uses of it, may be truly called an holy, or sanctified work; and so cannot infer any sabbatical sanctification of a day (much less of every such day) for that work. 2. Neither doth the solemn assembly necessarily import it, the word being of more general signification, and some times applied to such assemblies as are fare from holiness; and however (as I said before) being only a particular command, cannot be drawn into 
Ier 9 2. an Assembly of treacherous men.  a perpetual rule: As is judiciously observed by that Reverend Divine Master Hen. Mason, in his pious Treatise of Fasting, or Christian humiliation, where this point is more largely and learnedly discussed. I leave this then, as an opinion built upon a sandy and tottering foundation, which (whatever show of piety it seems to carry with it) hath no ground in reason, or Scripture, to support it. And I shall crave leave likewise, that I may not trace him any more in his wild vagaries that he here makes bringing fire, saucy and presumptuous Arguments to prove, that His Majesty never intended to restrain Preaching on the Fast days, when the Proclamation, which is vox Regis, speaks it. Some men (but none goes beyond Master B.) have a dainty faculty, this way; if a thing like them, they will have Scripture for it, or it shall go hard: and if they can find none, they will yet bring reasons to show that it must, and aught to be there (as some 
Ames. med. Theol. l. 2. c. 5.  have done for the establishing of the Lords Day) If they like it not, then plain words are not enough to prove it spoken, as here His Majesty's Proclamation is not sufficient to declare his Royal meaning, but he must be forced by multitude (I cannot say weight or force) of Arguments to mean otherwise, yea clean contrary to his express words. But this is but his old fetch, to put the Bishops between, when he levels his envenomed shafts of detraction against His Sacred Majesty, thereby hoping to procure them envy, and to get a starting hole to avoid the danger of broad-mouthed Treason. The Bishops prohibited Preaching, and not the King. But, whoever did it, naught it was, and that which made the Fast to be neither grave nor religious: and if it prove to be His Majesties, I suppose it is not Mr. Burtons' saying, he had rather dye, than conceive such an opinion of his King, that will save him from the just reward of his audaciousness. But I pass by this, and those nine reasons that follow, moving him (had the season served for his access) to have becom'n an humble petitioner to His Majesty, for the taking off of that restraint, that preaching at the Fasts in places infected, might be permitted: partly because of their vanity and weakness, and partly because I would not prevent myself, being to speak of preaching in General under the next head, where I must touch upon some of these particulars, of which I now come to speak.   

CHAP. XVII.  
Of the sixth pretended Innovation in the Means of Knowledge. The Knowledge of God necessary. The Scriptures the key of Knowledge. Impious to take them away, or hinder the Knowledge of them. The difference between the Scriptures, and Sermons. How Faith is begotten: of Rom. 10. 17. The Word of God must be rightly divided, and what it is so to do.  
THE sixth Innovation (he tells us) is about the means of the Knowledge of God, and of the mystery of our salvation, where in he charges the Prelates, as our Saviour did the Scribes and Pharisees: That they shut up the Kingdom of Heaven against men, and neither go in themselves, 
Matth. 23. 13.  nor suffer them that were entering to go in. Which (saith he) in Luke 11. 52. is expressed thus: Ye take away the key of knowledge. And then he declares his meaning, after a confused clamorous manner; The sum whereof is but this. They hinder and disgrace preaching, and will not suffer men to preach or Catechise as they desire. For answer to this, I say first; That it is a certain truth (and granted by all that understand any thing in religion) That the knowledge of God, and of the mysteries of salvation, is most necessary for every Christian; so as without a competent measure thereof by some means attained, it is impossible for any man (come to years of discretion) to be saved. Secondly, It is also as certain, that it is not in the power of nature to attain unto this competency of knowledge, in those things especially that concern the mysteries of our redemption, without the help of a key reached out unto us from God himself, who alone can make known what is that his good, acceptable, and perfect Will, by believing and doing whereof, he hath determined to bring men to happiness.  
Thirdly, It is agreed upon by all Protestant Divines that this key of knowledge is the Word of God, contained in the Canonical Scriptures of the old and new Testament, which contain all things necessary to salvation.  
Now, it cannot but be a most hateful and odious sin and impiety, to take away from Christians this Key of knowledge, and to bar them any way from the use of it; and this kind of persecution, which was used by julian the Apostate, is the most cruel of all others, as tending not to the destroying of the bodies, but both of bodies and souls for ever in hell fire: and therefore we justly condemn the Church of Rome, as envious of the salvation of men's souls, in not permitting the Scripture to be had, or read in a vulgar and known language. And if any of our Prelates should do the like, I think Mr. B. might justly complain, and (in an orderly way) seek redress of so great a mischief. But this he cannot say: for, he that hath said so much, I doubt not (if he could have had the least colour for it) but he would have said that too. All the business that he moves this stir about, is: The putting down of some Lectures, and Sermons, and regulating of Catechising. And this he would have the people believe to be the taking away of the key of knowledge, and the means of the knowledge of God, and of the mysteries of salvation. And this hath been an old deceit, with which many Ministers of his faction have cozened (if not themselves) the people. For, whatsoever is spoken concerning the efficacy, or necessity of God's 
Hook. Eccl. Pol. l. 5. §. 21.  Word, the same they tie and restrain only unto Sermons; howbeit, not to Sermons read neither, (for such they also abhor in the Church) but Sermons without book, Sermons which spend their life in their birth, and may have public audience but once. And hence it is that these great cries are raised, that a Minister shall not for any irregularity be suspended, or his extravagant fancies restrained, or any order for the time, or manner of preaching prescribed, but presently they cry out, that the Word of God, the Gospel, & ordinary means of salvation are taken away, or hindered. The truth is we have no Word of God but the Scripture: Apostolic Sermons were, unto such as heard them, his Word, even as properly, as unto us their writings are. Howbeit not so our own Sermons, the expositions which our discourse of wit doth gather and minister out of the Word of God. And much less every fond opinion, which passion, or misguided zeal, shall utter out of the Pulpit. To dignify these with the name of God's Word, is both a gross taking of God's Name in vain, and a dangerous delusion of God's People. And yet so fare are some transported and carried away with this mis-perswasion, that they attribute more to men's expositions, than to the pure and infallible Word of God itself. For they deny that any power to save souls, though read, or otherwise published in a known tongue, and so plainly expressed, that it cannot transcend the capacity of a mean understanding, as indeed it is (and we confidently, and upon sure and infallible grounds maintain it to be so against our adversaries of Rome) in those things that are absolutely necessary to salvation. Which opinion of theirs (if ever any were) is most senseless, and contrary to all reason. For we read, that the Scriptures are able to make men wise unto salvation, That the Word of God received 
2 Tim. 3. 15. jam. 1. 21  with meekness, & engrafted, is able to save our souls: and that they thus commended the Scriptures, as available to this end, for certain, had no secret conceit which they never opened to any, a conceit that no man in the world should be that way the better for any sentence in it, till such time as the same might chance to be preached upon or alleged, at the least, in a Sermon. There is no such coherence between Sermons and faith, that ordinarily a Christian man's belief should naturally grow from thence, and not possibly from any other kind of notification of the Word of God. The Apostle indeed faith, that faith cometh by hearing, and hearing by the Word of God. 
Rom. 10. 17.  But is not the Word as well heard when it is read, as when it is preached upon, in Master Burtons' precise acception of the word. The begetting of faith in men's hearts, cometh from the concurrence of two things. First, the Word of God, which is the object of faith. Secondly, the notification of this object to the understanding by such means as it may be able to apprehend it: and this notification or conveying of the word of God to the understanding, is that which the Apostle calls hearing, and comprehends in it both reading of it by a man's self, & hearing it read by, others, or any other way whereby it may come to be understood and assented unto, as preaching (in that sense to which it is, by these men, restrained by way of Sermons;) and yet we must give preaching (even in that sense) it's due: and fare be it from any, yea and I dare confidently say, it is fare from any of those whom Master B. taxeth, to deny it it's just honour: only let it not be lifted up to an unjust competition with the Scriptures, and immediately inspired Word of God itself; and much less preferred before it in power and efficacy; or to have the word of God to borrow and fetch its power and saving virtue from it; neither let it not be opposed to, or bring in contempt (that which it ought chiefly to labour to promote) the public prayers of the Church, which is the true and proper worship of God.  
With these Cautions, whatsoever honour men shall give (not to every vain babbling & venting of fables & news, & corantoes, out of the Pulpit, but) to preaching rightly so called, that is, the sober and solid explication & application of any portion of the word of God, will never offend the Prelates of these times, nor any other piously affected Christian. Let them dignify this, if they please (in a secundary sense) with the title of God's word: Let them call the Ministers of it even in respect of this (as the Apostle hath done in regard of their whole office) co-workers or joynt-labourers with God; (than which, what greater dignity can be imagined?) yet they shall not be gain said by any Prelate, or fear the censure of the High-commission for it. Men do not (we know) bring the saving knowledge of God into the world with them: it must be instilled by some means, and among the rest, it is God's ordinance, That the Priests lips which should 
Mal. 2. 7. Deut. 32. 2.  preserve knowledge, should in this way let their doctrine drop as the rain, and their speech distil as the dew: and that the people (who have not the like opportunity or ability of knowledge) might seek the law at their mouths, who (even in this) are the messengers of the Lord of Hosts. Yea, if this be not enough, let them prefer this above all other means, and it will easily be granted, in regard they are more apt to make impression upon the hearers, more powerful incentives of good affections, than other ways of teaching are. But all this notwithstanding, though there be so much of God in this work, yet there is somewhat of man still in the best of them, and that, where ever it be, is not privileged from error, imperfection and vanity: and hence it comes to pass, that many 
Jer. 23. 31, 32.  times men (with those in the prophet) use their tongues, and say; The Lord saith, when God sent them not, nor commanded them, but they prophesy false dreams, and cause the people to err by their lightness: Yea too often (as these sermons here before us,) men make the Pulpit but a stage to act their passionate distempers and spleen, to ransack the affairs of state, and to pick out thence such things as may claw the people's itch, who ever are content to hear those above them taxed; or if men do not show themselves to be men in so gross a manner; yet it cannot be expected, but that discretion will be sometimes wanting, to know what meat is fittest for the strength of their auditory, and when and how to administer that which is sufficient for their due nourishment, without the over laying of their stomaches, to the engendering of spiritual crudities, and corrupt humours. It is a misconceit that some have, who because the Apostle bids his scholar Timothy to preach in season and out of season, there can be no 
2. Tim. 4. 2.  time or measure unseasonable, and so no bounds (without injury) set to preachers or preaching. When we know the nature of the duty itself, the end of it, the necessity of other duties to succeed; and all show that there is an out of season, (and an out of measure too) which the Apostle never intended to urge his scholar to preach in. Yea and our Saviour himself (whom Saint Paul would not contradict) told his Disciples of such an out of season, that he thought not fit to preach to his Disciples the things which they should afterwards be taught, when he saith, I have yet many 
joh. 16. 12.  things to say unto you, but ye cannot bear them now. It must needs therefore behoove the governors of the Church, the Bishops, (who are the grand Pastors and Ministers of their whole Diocese) if they will not be wanting to the Cure of souls committed to their charge, to see that those whom they admit to partake in their cure and charge, do rightly divide the word of truth; to see 
2. Tim. 2. 15.  that it be, not only the word of truth, but rightly divided; rightly, 1. in regard of the quality of it, that it may be suited to the condition and capacity of those to whom it is divided, putting a difference 
1. Cor. 3. 1.  between those that are carnal, and those that are spiritual, between babes and strong men in Christ; between those who are unskilful in 
Heb. 5. 13.  the word of righteousness, and those who by reason of use have their senses exercised to discern both good and evil. 2. It must be rightly also for the time, manner, and measure of it. 1. There is a time for all things, a time to preach, and a time to pray, 
Eccle. 3.  and a time for work, a time also for recreation: and it is a point of wisdom to fit every work to its best time and season, and the fitness of the season is a great furtherance to the work, which many times by unseasonableness becomes unprofitable, and gains contempt. It is, without question, then best received, when men's minds are freest from distraction of worldly cares or pleasures: and therefore the Sundays and Holidays are the fittest times for Preaching, and not upon market-days, when men must be dilemmed between the word of God, and their worldly affairs; and when some willingly, others sometimes are necessitated to prefer their body and the world, before their souls and Heaven: and much less (as if a sermon were of kin to a fiddle or a bagpipe) to have preaching upon every merry meeting, or feasting, or at a Bearbaiting (at which I once heard of a sermon made) which cannot be but a profanation of God's Name, and derogation from the honour of his ordinance.  
Secondly, For the manner of it, it must be done gravely, with religious reverence, for the edifying of men in their holy faith and godliness; not vainly, or with intermixture of Fables, news, or passionate declamations; for such profane and vain babble will increase unto 
2 Tim. 2. 16.  more ungodliness, and their words will eat, as doth a Gangrene, edifying to nothing, but sedition, and the subversion of the Church.  
Thirdly, For the measure; That cannot be rightly done, that is overdone, and there may be a too-much even in the best things; and spiritual food, as well as corporal, must be taken with respect to the digestive faculty of the eaters. The too-often, and overmuch taking of the best and daintiest fare, begets loathing and contempt, whereas the moderate use, procures appetite, helps digestion, and mantaines their due esteem: and certainly, there is nothing more advantageous to piety, than to uphold the Majesties of the Priestly, or ministerial offices, and among the rest, of Preaching; which cannot but be impaired, if it be, either too often, or out of due measure obtruded upon men; for familiarity, we know, breeds contempt, but retiredness is the preserver of Majesties, and rarity commends pleasures, and makes them more delightful, and (with moderation) must needs make preaching precious, and become more acceptable, which, if it be not, it cannot profit: Besides, Sermons must be ordered for their measure, and length, that they leave room sufficient for solemn Prayers, and other Divine Offices; these must not be kirtled to lengthen them, nor vilified, by means of any new-devised forms of prayer, either ushering, or following them. And therefore, when the Bishops (to whom the care and charge of these things belong) shall in their wisdoms think fit to use their just power, to order, and regulate Preachers and Sermons according to these rules, they do no wrong, but right, to the Word of God, and what in duty they are bound to do. If Lectures be unseasonable, or not in places fitting; if they be upheld with faction, abused, and made nourishers of sedition & malcontented thoughts; or cast contempt upon the Pastoral charge, and settled ministry. To suppress such Lectures, and suspend such Preachers, is but just and fit: and others than such as have been guilty in these, or the like kinds, have not received any such censure. If Sermons upon the Lord's day be produced to that length, that they justle out the Prayers of the Church, or be become of that esteem, as that men shrink up all religion into hearing, or that they be of that strain, that the ignorant may be ever learning, and never able to come to the knowledge of the truth; it is but reason that they both cut them shorter, and provide for the due esteem of other religious duties, and for the instruction of the ignorant, by turning Sermons into catechising; and if that be abused too, and that men, in stead of laying the foundation, and teaching the first principles of the Oracles of God, (which is the true catechising) shall soar aloft, and adventure upon the most high and abstruse points in Divinity, and notwithstanding his Majesty's Declaration to the contrary, shall deliver the doctrines of Election and Reprobation; and that in such wise, as to make God the author of sin and obduration in sin, which is blasphemy in the highest degree: if men use to catechise after this manner (as some of late have done) is it not high time to reduce men to the prescribed platform of the Church Catechism, which (even in the bare questions and answers, as it is there set forth) cannot be denied (without extreme ignorance, or impudent malice) to contain the principles of Christian Religion, and whatsoever is necessary to be known of those for whom it was intended; for the fitting of them for the receiving of the Lords Supper. Lastly, if Sermon-prayers shall be used as libels, (as some have used them) or be exalted above the prayers of the Church (as with too many they are) it cannot but be much better to tie men to the form prescribed in the Canon (which was the old use of these prayers in this Church) and to shut up all in the Lord's Prayer, which is without all contradiction, the most absolute pattern of prayer, and the sum of all rightly-conceived petitions.  
My conclusion then is, that the Reverend Bishops, doing these things upon these grounds (and no otherwise, and upon other grounds they have done nothing in this kind) are unjustly charged to take away the key of knowledge, whose right use by these means is preserved and restored to the singular benefit of Christian souls.   

CHAP. XVIII.  
Of the seventh pretended Innovation in the Rule of Faith. What matters of Religion are submitted to the Bishop's decision. The Doctrine of our Articles. The properties of the Bishop's decisions. Master Burtons' clamours against the Bishops in this particular, odious and shameful. Of that speech which he ascribeth to the Lord Archbishop of Canterbury, concerning the Catholic Church. What is justly attributed to the Church, and how we, ordinarily, come to know the Scriptures to be Scriptures.  
THe seventh Innovation, he makes to be in 
pag. 151.  the rule of Faith, for, whereas the perfect 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 book Catechism expounded. pag. 20. & 206. wheres (as he saith that author affirms) all Ministers must submit to the judgement of the Prelates in all matters pertaining to Religion: and all Prelates must submit to the judgement of the Arch-prelate. And then adds his own gloss, as having a Papal infallibility of spirit, whereby, as by a Divine Oracle, all questions in Religion are finally determined.  
My Answer to this shall be very brief, for that the same crimination is by Master B. objected in his Lawless Pamphlet entitled, An Answer to a late Treatise of the Sabbath day; and since by the Reverend Author of that Treatise (that venerable mass of solid learning) the L. Bishop of Ely, so profoundly answered, that my poor endeavours 
In his Treatise entitled, An Examination, vid p. 17 18, 19, 20, etc.  seem to me altogether needles; it being abundantly sufficient to refer my Readers thither for satisfaction. Yet somewhat I will say, for their sakes that have not that Book at hand. First, it is confessed, that the holy Scripture is the sole and complete Rule of Faith. This is the constant, and subscribed Doctrine of our Church: 
Artic. 6.  And therefore it were strange that they, who themselves have so often subscribed, and who exact subscription from others, should go against so confessed a truth: and certainly, if he had had but the least grain of ingenuity, in interpreting the writings of other men, or rather, if malice had not wholly filled him with ignorance and confidence, he would never have dreamt of any contradiction to this Doctrine, in the words by him alleged, or to have stretched matters of Religion subjected to the Bishop's determination, to the substantial points of Faith, which no Protestant ever affirmed. But somewhat sure there is in it, that is in matters of Religion, submitted to the Bishop's judgement: True; and so it ever was in the Church of God. But this extends not to matters of Faith, or manners to be believed, and done of necessity to salvation, so as to coin new articles in either kind: The power which by them is challenged, and by all understanding Christians in all ages of the Church ascribed to them, is no other but that which is given them by the tenth Article of our Religion, whose words are; That the Church hath power to decree rites, and ceremonies, and authority in Controversies 
See Preface to the Book of Common-Prayer, referring parties, doubting of any thing that is contained in that Book to the Bishop, and the Bishop doubting, to the Archbishop.  of Religion. Where by the Church (whoever Master B. understands) is meant the heads, and Governors in the Church, to whom the right of direction and government doth peculiarly belong; and therefore they are called Bishops, or Overseers, and Rulers, or Guides, and Leaders, as being, by their Office, to judge of things needful, and to direct those that are under their charge.  
Now this power of theirs hath these properties. 1. It is not supreme, but ministerial, not ruling, but ruled by the Scriptures, by which rule they are to square their determinations in all matters of Religion; being altogether unlawful for them, to define any thing contrary thereunto. 2. The things wherein they have power to decree, ordain, altar and change any thing touching Religion in the Church, is only in matter of Ceremony, which are in comparison, of the points of Faith, only circumstantial as concerning time, place, gesture, order, and the like, to be observed in the service of God. 3. In these things which they thus order, and ordain; they must keep them to those general Rules. 1. That things be d●●e decently, and in order. 2. That nothing be ordained contrary to the Scripture. 3. That things beside the Scripture ordained, be not enforced to be believed of necessity to salvation, as our Article speaks. 4. Their decisions in matters of Religion are not infallible, neither did they ever challenge, nor any (that ever I heard of among us) ascribe unto them, no not to the Arch-prelate any Papal insallibilitie of Spirit: Neither did they arrogate any other ability of right, and true judgement in things than is attained by ordinary means, nor any immediately Divine Inspiration, or Assistance annexed to their Chair, all which the Pope doth. Lastly, the submission that is required by those that are under them, Ministers and people, is not absolute, and such as no inferior Priest, or Christian can without sin dissent from their judgements; but in regard of external order, and for the avoiding of confusion, and sects in the Church; as it is not left free for every man to appoint, or judge of matters of Religion, or to have them after their own way, so it cannot but be a great disorder, and consequently a sin, for any man out of his private humour openly to reclaim, or to disobey those who are invested with the power of Judicature. This being the power that is given, or challenged by the Bishops, it cannot but be a wonder to think that any man, should be so past all shame, as so odiously to clamour (upon this ground) against the Bishops, and Fathers of the Church, and to deride, and scorn the most Reverend Archbishop of Cant. calling him the Oracle, and one that hath a Papal infallibility of Spirit, and the like. But for a Priest to do it, puts it beyond all wonder, and astonishment; especially if we consider these two things. First, (which is also observed by the Reverend Bishop of Ely) that 
See the Book of Ordination  at his Ordination he promised, yea, swore that he would reverently obey the Bishops, and with a glad mind, and will follow their godly admonitions, and submit to their godly judgements. 2. That every Priest hath a power of directing those that are under his charge in matters of Religion, and that the people ought to inquire the Law at their Mouths, and to submit to their judgements; which to take away from them, were to rob them of a main part of the Priestly function: and yet I suppose neither challengeth any Papal infallibility of Spirit, nor requireth any blind obedience, and therefore how he can charge these things upon the Bishops, for claiming the same power over the inferior Clergy, and people; which himself as a Priest hath over the people committed to him, is more than wonderful. Well, but for all that, here is a strange piece of Popery, which he adds, uttered by the Chiefest Prelate of England in the High Commission, 
p. 152.  viz. That in matters of Divinity we are not tied to the Scriptures, but to the Universal Catholic Church in all ages; for how (said he, so Master Burton affirms) shall we know the Scriptures but by the Church?  
But that this man hath set his faith to sale for popular breath, so that his testimony is of no value; I should here run aground, and miscarry in my undertake: How? not tied in matters of Divinity to the Scriptures? surely His Grace did much forget himself, and what himself hath both subscribed and publicly maintained against the Romanists. Or rather Master Burtons' zeal, hath fare overreached in imputing so gross an error so insulsly expressed, to so learned and every way accomplished a Divine. Yet somewhat perhaps there was said which might minister occasion to malevolence thus to traduce him. Perhaps, if occasion were offered, He might make the consentient testimony of the Catholic Church in all ages, the best interpreter, & the best rule to follow for the settling of the understanding in the true meaning of holy Scripture. Yea he might, perhaps, say, in all matters in Divinity (taking it to include 
Doctor Field of the Church. l. 4. c. 20.  matters of ceremony and other things in which consist not the substance of faith or manners necessarily required to salvation) we are not tied 
Perkins refor. Cath.  to the Scriptures.  
It is no innovation to admit traditions, which was ever granted in our Church, and never denied by any learned Protestant. We baptise infants, 
Chemnit. exam. Concil. Tried, Sess. 1. 4.  receive the Apostles Creed, acknowledge the number, names, and authors of the Books of Canonical Scripture. (that I mention not for fear of displeasing Master B. the observation of the Lords day) all which besides a number of rites, ceremonies and observations, whereof we have neither irrefragable precept nor example in the Scriptures: only we do not admit any traditions contrary to the Scriptures; nor do we (as the Council of Trent) receive them with the same reverence and pious affection, or advance them to an equality of authority with Scriptures, but as subservient unto them. Further, (though Master B. startle at it,) it is no innovation neither to make the Church's testimony to be the means of our knowledge, the Scripture to be the Scripture: which is no more than our Articles allow, calling 
Artic. 20.  the Church a witness and a keeper of holy writ. I wish Master B. would have given us his answer to the question, and have told us how he came to know the Scriptures; seeing he will not seem to be beholding to the Church for that piece of learning, surely he had it by revelation, or received that book (as Saint john did) from the hand of some Angel; for I will not be persuaded he brought that knowledge into the world with him. 
Revel. 10. 9  But, whatsoever he shall persuade himself and others, it is an undoubted truth, that we come to know the Scriptures by the Testimony of the Church, and that secluding that, we cannot (ordinarily) be persuaded that they are the word of God. But withal we must know, that it is one thing to suspend the authority of the Scriptures upon the Church, and to make the Church's testimony the foundation of our belief of those things which are contained in the Scripture; and another, to make the Church's proposal and testimony a necessary means and condition without which ordinarily men cannot know them, to be those divine oracles whereon our faith is to be builded. And because Master B. may think the better of this tenet if it be delivered by others, he shall hear the same from the late learned Dean of Gloucester (whom I know he will not count any 
D. Field. Appendix. l. 2. sect. 8▪  Popish Innovator) who (answering a Popish Treatisor, that would needs fasten a Popish absurd doctrine upon this assertion) writes thus:  
If Protestants receive the number, names of the Authors, and integrity of the parts, of books, divine and Canonical, as delivered by Tradition, as I say they do: and if without tradition we cannot know such divine books, he (The Popish Treatisor) thinketh it consequent, that tradition is the ground of our faith. But indeed there is no such consequence as he imagineth. For it is one thing to require the Tradition of the Church as a necessary means whereby the Scriptures may be delivered unto us and made known; and another to make the same Tradition the ground of our faith, etc. Thus that judicious Doctor with much more to that purpose, evidently proveth his assertion. Briefly, the authority of the holy Scriptures depends only upon the author, God himself; the Church receiving them as delivered by God, and so approving, publishing, preaching, interpreting, and discerning them from other writings, doth not add any thing to the authority of them, which (by her means being made known) of themselves they are able to persuade, and to yield sufficient satisfaction to all men of their divine truth: And this authority thus made known, is that into which, as into their highest, and utmost cause and end, our faith and obedience is resolved. And this may serve for answer to this false and groundless crimination.   

CHAP. XIX.  
Of the jurisdiction of Bishops: how fare of Divine right given by Christ to his Apostles, and from them derived by succession. The power given to the Apostles divided into several orders. What power Ecclesiastical belongs to the King; and the intent of the Statutes which annex all Ecclesiastical jurisdiction to the Crown. Of Master Burtons' Quotation of the jesuites Direction to be observed by N. N. Master B. and the jesuite, confederates in detraction and ignorance.  
But there are two things here which I am unwilling to pass over. The first is, that here he saith, that the words which he ascribes to the Lord Archbishop of Canterbury were by him spoken at the censure of Doctor Bastwick, for oppugning the jurisdiction of Bishops, jure Divino, as being no where found in the Scripture, etc. This is one thing, which though here brought in upon the by, I cannot pass; because I find him else where much harping upon the same string. He will not have the Bishops derive their succession from the Apostles: cries out upon Dr. Pocklington for delivering 
pag. 41. Ips' News. pag. 4. Appeal. p. 7. 1.  that doctrine, affirms their authority and jurisdiction to be only from the King; that, not to derive it thence, is against the law of the Land, and I know not what danger beside; and that Doctor Bastwick is imprisoned for defending his Majesty's 
Ips' N. p. vult. See pag. 67, 68, 69.  royal prerogative, and much more to the same purpose. Here (not to meddle with Doctor Bastwicks' case (against whom there are other crimes objected than that which he here mentions) I will only lay down some brief conclusions, and their consectaries, declaring the truth in these points, and refer those that desire further satisfaction to such as have purposely treated of this subject.  
And my first conclusion shall be, That the Kings Conclu. 1 and Queens of this Realm neither have, nor do 
See the Queen's Injunctions.  challenge in right of their Crowns, any authority, or power of the ministration of Divine Offices in the Church. We give not to our Princes (saith the thirty seventh Article) the ministering of God's Word, or of the Sacraments; neither do they claim the power of the Keys, for remitting or retaining of sins, either privately or publicly.  
From this, I infer these consectaries. First, Consect. 1 That it is no derogation or entrenchment upon the Prerogative Royal, to deny the King's Majesty the power of administration of the Word and Sacraments, of ordination, excommunication, or any other act belonging to the personal execution of the Episcopal, or Priestly function. And this is so evidently deduced from the former, that, it being granted (as it must be by those that will not deny the Articles of our Church) this cannot be denied  
That no man can reasonably imagine, that the Consect. 2 Statutes which annexed Ecclesiastical jurisdiction to the Crown, intended to give the King any power of this nature, which Queen Elizabeth (in her injunctions) and all other godly Kings and Princes ever disclaimed.  
That it can be no denial of his Majesty's just right, nor violation of Statute, nor danger of Consect. 3 Praemunire for Bishops, to exercise their jurisdictions thus fare, in their own names, or to say, they have them not from the King.  
My second conclusion is, This Ecclesiastical Conclu. 2 power, was given by Christ to his Apostles, both for preaching, and administering the Sacraments, Matth. 28. 29, 30. and for the power and use of the Keys. john 20. 21. Matth. 18. 18.  
Thirdly, Our Saviour giving this power, intended Conclu. 3 that it should continue in the Church, to the end of the world; as it is most evident. First, in regard of the equal necessity, and use of it in the Church, aswell afterwards, as in their times. Secondly, in regard of his promise, of his assisting presence, or being with them always, even to the 
Mat. 28. ult.  end of the world.  
From which will follow; First, the necessity of the power of ordination, for the transmitting this power by the Apostles, to some others, in whom, the same power (though not in the Apostolical latitude) should remain, when they, (who were not always to continue) should be translated out of this world. Secondly, the necessity of an uninterrupted succession in the Church of those who shall be lawfully invested with this power, which can at no time be wanting in the Church, without the ruin of that building, for the edification of which, 
Ephes. 4. 12.  it was first given.  
Our Saviour, together with this power given Conclu. 4 to his Apostles, did give the grace, to enable them to exercise that power, and discharge that function, which he had imposed upon them. This is manifest; First, because God never useth to call 
Vactio antiquitus ol●o ficbat, quod quia secundum naturalem efficientiam tum fragrantia reddebat corpora, tum agilia, accummodum erat duabas rebus supernaturalibus significandis: quarum una est, personae ad munus aliquod divinum obeundum sanctificatio, & consecratio; altera, adoptatio, seu donorum ad illud necessariorum collatio. Armin. Disp. pub.  any to a charge, without furnishing them with grace to discharge it; and therefore, in the Old Testament, anointing with Oil was used, which (because naturally it made men's bodies both fragrant and active) was to signify, both the consecration and designation, God's work, and the fitting of those, upon whom it was imposed, with gifts necessary thereto required. Secondly, it is manifest from the plain words of our Saviour, in that giving them their Commission, he breathed on them, and saith unto them, Receive the Holy Ghost.  
And from hence we may infer; That in the transmission of this power and function, there is necessarily required, a continual supply of grace, though not in the same measure as in the Apostles, nor for all those operations, which were useful in the first foundation of the Christian Church, yet in the same kind, and for the discharge of the function, so fare as it should be necessary ever to continue in the Church; and that therefore, in the consecration, and ordination of those who are called to this function, and to whom this power is committed, God doth ordinarily confer this grace: as appears by that of S. Paul, putting Timothy (whom he had consecrated Bishop at Ephesus) in mind to stir up the grace that was given him by the laying on of his hands; and that God doth in the same way, still give the like grace, is out of all question, unless men shall think, either that the grace is not now necessary, or that God is wanting to his Church, or that the Apostles did fail in prescribing the right way for the conferring of it. So, that of this Saint Ambrose truly said. Man 
Homo imponit manus, Deus largitur gratiam; Sacerdos imponit supplicem dextram, & Deus benedicit potenti dextra: Episcopus mitiat ordinem, & Deus tribuit dignitatem Ambros. de dign. Sacerd. c. 5.  lays on his hands, God gives the grace; the Priest lays on his right hand in supplication, and God blesseth it by his powerful right hand. The Bishops mitiates into the Order, and God bestows the dignity.  
Lastly, the Apostles who from Christ received both the Priestly, and Episcopal power in one, did divide the same, and made distinct orders and degrees of them in the Church: in which they appointed Bishops, Priests, and Deacons, all which we find mentioned by Saint Paul, in his Epistles, and in the Acts of the Apostles, and in the most ancient Writers, and records, that are extant in the Church. And these orders thus by them distinguished, were subordinate in such sort, as the whole remainder of the Apostolical Office, that is, so much as the perpetual necessity of the Church required, was in the Bishops, who, besides that which they had in common with Priests, as power to preach, & administer the Sacraments, and of absolution, had also power of jurisdiction, and ordination, and both Priests and Deacons were by them ordained and subjected to their authority. All which may be proved out of Saint Paul prescribing to Timothy & Titus (whom he had ordained 
See Mason, de Minesterio Eccles. l. 1. c. 2. & l. 4. c. 1. etc. D. Field of the Church. l. 5. c. 25.  Bishops) how to exercise their jurisdiction, and to use the power of ordination, or laying on of hands, which he no where doth to the Priests or Deacons, but more clearly by the ancient Canons and writings of the Fathers in the primitive 
B. Andrew's Resp. ad Epist. Mo●inaei. 1. 3. Torture. Terti. p. 151.  Church.  
That which results from all this, is, That to affirm, the Episcopal order or authority, as it is merely spiritual, to be received, not from the King, but from God and Christ, and derived by continual succession from the Apostles, is no false or arrogant assertion, nor prejudical to the King's prerogative royal, and so not dangerous to those that shall so affirm, or that challenge and exercise their jurisdiction in that name.  
For the further demonstration hereof. I will also briefly set down what power in causes Ecclesiastical is due and challenged by the King and other Sovereign Civil Magistrates, & what Ecclesiastical jurisdiction is annexed to the Crown of this Realm, which the Bishops must acknowledge thence to be received, and exercised in that right.  
My first conclusion shall be in the words of Conclu. 1 our thirty seventh Article, where the power of 
Artic. 37.  Kings in causes Ecclesiastical, is described to be only, That they should rule all estates and degrees committed to their charge by God, whether they be Ecclesiastical or Temporal, and restrain with the Civil Sword, the stubborn and evil doers: other authority than this (as Queen Elizabeth in her Injunctions) His Majesty neither doth, ne ever will 
Qu. Eliz. Injunct.  challenge; nor indeed is due to the Imperial Crown either of this or any other Realm. Where I observe two things wherein the Sovereign authority of Princes in causes Ecclesiastical doth consist; First, in ruling Ecclesiastical persons; under which are comprised, 1 their power to command and provide that spiritual persons do rightly and duly execute the spiritual duties belonging to their functions: 2 to make and ordain Laws to that end, and for the advancement and establishing of piety and true Religion, and the due and decent performance of Divine worship, and for the hindrance and extirpation of all things contrary thereunto. Secondly, in punishing them as well as others (when they offend) with the Civil Sword. Spiritual or Ecclesiastical persons being offenders, are not exempt from the coercive power of the King, but that he may punish them as well as others; but it is with the 
Gladium spiritualem stringere est Episcoporum non Regum, quan quam & hic, licet Episcoporum manu, piorum tamen Regum sancto monitu et evaginari & in vaginam recondi solet. Mason de Minist. Ang. l. 4. c. 1.  Civil Sword, as that only which he beareth, not with the Ecclesiastical, or by the sentence of Excommunication. It belongs to Bishops, and not to Kings, to draw the Spiritual Sword, yet that is also wont to be unsheathed and sheathed at the godly command and motion of religious Kings. And they may (as pious Princes use) second, yea and prevent the spiritual Sword, and with the Civil (as namely with bodily and pecuniary punishment) compel his subjects as well Ecclesiastical as Temporal to the performance of the duties of both Tables.  
My second conclusion or (as I may rather Conclu. 2 term it) my inference upon the former is; That the Bishops having any civil power annexed to their places, and exercising the same either in judging any civil causes, or inflicting temporal punishments, whether bodily or pecuniary; have and use that power wholly from the King, and by his grace and favour in his right.  
That the Episcopal jurisdiction, even as it is Conclu. 3 truly Episcopal and merely spiritual; though in itself, it be received only from God: yet in as much it is exercised in his Majesty's Dominions, and upon his subjects, by his Majesty's consent, command and royal Protection, according to the Canons and Statutes confirmed by his Authority; nothing hinders but that thus-farre all Ecclesiastical Authority and jurisdiction may be truly said to be annexed to the Crown, and derived from thence.  
And this only is the intent of those Statutes which annex the Ecclesiastical jurisdiction to the Crown. Which notwithstanding, it may truly be affirmed, that the Bishops have their function, and jurisdiction for the substance of it, as it is merely spiritual, and so properly Ecclesiastical, by Divine right, and only from Christ; and that it is derived by a continual, and uninterrupted succession from the Apostles. But if Master Burton conceive that the Bishops affirm, that they have power to exercise this their spiritual jurisdiction within His Majesty's Dominions, and over His Subjects, of themselves, and without licence, and authority from His Majesty. Or that their temporalities, their revenues, their Dignities to be Barons of the Parliament etc. or the authority that they have, and use either to judge in Causes temporal, or to inflict temporal punishments, belong to them by Divine right, or otherwise than by the favour of his Majesty and his predecessors, he makes them as absurdly ignorant, and presumptuous as himself.  
The other thing which I cannot let pass, is, that which he here cities out of the jesuites pamphlet entitled, A direction to be observed by N. N. etc. wherein the jesuit, it seems, applauds the present state of our Church, as coming on towards Union with Rome, The temper and moderation of the Arch Bishop, and some other learned prelate's, and the allowance of some things in these days, which in former times were counted superstitious, as the names of Priests and altars, and the acknowledging the visible being of the Protestant Church for many ages, to have been in the Church of Rome, etc. My purpose is not here to enter the lists with the jesuite, who (I doubt not) ere long will be more sufficiently answered, than I have either leisure or ability to do. All that I shall say for the present is, First, that Master B. is willing (it seems) to take dirt from any Dunghill to cast in the face of his Mother the Church of England, and that though he profess such mortal hate to Rome, that the last affinity with her (though many times but imaginary) makes him break forth into strange expressions of his abomination. Yet he can be content to join hands with the worst of the Romanists (the jesuites) and use their aid to slander and make odious the Church in which he was bred. But it is no Innovation, this; it hath been a long practice of the Faction, (whereof he is now ambitious to become a captain) both to join with them in their principles, and to make use of their weapons to fight against the Church wherein they live. Secondly, It is manifest from hence, that the jesuite and he, are confederates in detraction and ignorance of the Doctrine of our Church, which both of them judge of, not by the authorised Doctrine publicly subscribed, or the regular steps of those that have continued in the use of her ancient and laudable customs, rites and ceremonies: but by their own humours and uncertain reports of some factiously-minded persons. It being usual with such men of both parties to mistake the religion professed on either side: and as Master B. condemns all that of Popery and superstition, that is cross to his fancied crotchets, though it be the doctrine that hath been ever taught in the Church of Christ, and sometimes such as himself hath subscribed; So the jesuites on the other side use to charge our Church with all those tenets which they find to be by any among us, without respect had either to the consent they have with the publicly received doctrine, or to the judicial approbation that such opinions (which we many times detest as much, if not more than they) have from any authorised act of the Church; otherwise both the jesuite and he might have known that many (for some of them are but mere fictions and slanders) of the things they accuse of novelty, have been ever agreeable to the doctrine of this Church. For who knows not that the names of Priests and Altars are no such strangers in our Church, that any man should be fearful of using them? such as have staggered at them, have been justly counted more nice than wise: Especially the name of Priest, which both our book of Common-prayer and of Ordination have ever used, and kept on foot, though it sounded but harshly to some ears. And for that which the jesuite calls fiery Calvinisme, if he mean the Geneva discipline founded by him or any singular opinions which he holds, wherein there hath appeared more heat than truth; I confess it hath been and is (the more is the pity) the Darling of many in England, but without either Canon or countenance from Authority: The Church of England in reforming of Romish errors took no pattern from Geneva, nor followed any private man's opinion: and her wisest and most judicious sons, as they honour the learning and good parts of any, and of Master Calvin among (yea and in some things haply above) others, so they have ever on the other side thought it an injury to receive their denomination from any doctrine, but that which is publicly taught and avowed by our own Church: and all the innovation that may seem to be in them, is only, that (by the negligence of some that have been in place, or rather, from their inability, than to foresee the mischief that now since appears) contrary tenets and practices have grown so into such fashion, that the Churches true tenets and rites being revived, seem no less strange and new, than the old English habits would be judged among our present Courtiers. Or perhaps, (which I know not why any man should be ashamed of) that learning and industry being increased, and the heat of contention allayed, men begin to judge of opinions, not by the authors, but by the truth, and so some things, which by some have been blasted, for Popish and superstitions, and by others, taken up upon their credit to be such, by judicious trial, are found consonant to the truth of Christian religion, and our Church's doctrine. Neither can any (without bewraying, either malice, or gross ignorance) call this a warping toward Popery, or that Protestantisme among us waxeth weary of itself, when the doctrine and profession (in all this seeming variation) remains still the same, and unaltered.   

CHAP. XX.  
The last Innovation, in the Rule of manners. The Scriptures acknowledged to be the sole rule of manners, and how. Old Canons how in force. The Act before the Communion-book doth not forbid the use of ancient and pious customs. Master B. incurring the penalty of that Statute. Of Cathedral Churches. The argument from them frees the rites and ceremonies there used from novelty and superstition. Of the Royal Chapel. His dangerous insinuations referred to the censure of Authority. The Close.  
I Am now, at last, gotten to the eighth and last Innovation, or change, which, he saith, is in the rule of manners; which rule is changed from the Word of Christ, and the examples of the holy Apostles, 
pag. 156.  wherein they followed Christ, to the example of the Prelate's lives, and the dictates of their writings. An ill change certainly: But where is this rule by them prescribed? That he neither doth, or can tell us: but (according to his old wont) falls a railing against his Majesty's Declaration for sports upon the Sundays, and against those whom he calls Anti-Sabbatarians, for allowing of it, notwithstanding (as hath been already sufficiently demonstrated) it is no way contrary, but consonant to the Word of God, which they (whom he taxes) allow and acknowledge as the sole rule of Christian life: though not so (as he would have it) that a man may do nothing, either in his civil conversation, or in things pertaining to the time, place, manner, and other circumstances in the worship of God, which is not to be found in the Scriptures, though commanded by superiors, invested with authority from God himself. And however this is no proof of his assertion; for he cannot bring any instance, wherein they propound their own lives for a pattern, or rule of Christians practise in this, no, nor in any other case. Nay, I dare boldly say, that if Master B. and such as join with him in opinion, would give the Prelates of our Church that which our blessed Saviour commanded to be given (while the jewish Church continued) to the Scribes and Pharisees who sat in Moses seat, To observe and do that 
Mat. 23. 2. 3.  which they command them, and that only, wherein they command not contrary to the duty of their places, or to the Word of God: They will easily dispense with them, for observing any further rule, or for doing after their works, though it cannot be said of them (as our Saviour did of the Scribes and Pharisees) that they say, and do not.  
Having nothing more to say to this point, but senseless repetitions of his old declamatory, or incendiary language; For a close, he brings certain arguments framed in defence of the pretended Innovations, which he answers with as much confidence, and little reason, as he hath used hitherto in the charging of them for such.  
First, he saith, our changers plead, That they 
pag. 158.  bring in no changes, but revive those things, which ancient Canons have allowed and prescribed: To this he answers. That in this Land, we are not to be ruled by the Pope's Canons, or Canon-law, but by the Law of God, and of the King. But, by his favour, I must tell him, that neither the Law of God, nor of the King doth disallow the use of the Old Canons and Constitutions, though made in the time of Popery, and by the Pope, or Popish Prelates; which are not contrary to the Law of God, or of the King, which yet he hath not, and indeed cannot justly charge any of those things to be, which he quarrels. If he desire proof of this, let him consider whether the Stat. 25. Hen. 8. 19 do not say as much as I affirm. Where, having regulated diverse things touching the exercise of Ecclesiastical jurisdiction, at last, the Statute concludes with this proviso. Provided also, that such Canons, Constitutions, Ordinances, and synodals provincial, 
Stat. 25. Hen. 8. 19  being already made, which be not contrariant, nor repugnant to the Laws, Statutes, and Customs of this Realm, nor to the damage or hurt of the King's Prerogative Royal; shall now still be used and executed, as they were afore the making of this Act, till such time as they be viewed, searched, or otherwise ordered, and determined by the said two and thirty persons, or the more part of them, according to the tenor, form, and effect of this present Act. It follows then, that till those thirty two persons determine otherwise, old Canons may be still executed and retain their ancient vigour and authority; and when that will be, I know not, but as yet, I am sure, it hath not been done. As for that which he saith, he heard a Popish Canon alleged in the High Commission, in opposition to a Parliament Statute: unless he had brought us the Particular, I will crave leave to put that among the rest of his incredible fictions, which he hath foisted upon that Honourable Court, and those that sit judges in it. And whereas, heads, that the Act of Parliament prefixed to the Communion-booke, restrains Rites and Ceremonies to be used in our Church, to those only, which are expressed in the same book, under the penalty of imprisonment, etc. I grant that the Statute doth forbid the use of any other rite, ceremony, order, form or manner of celebrating of the Lords Supper, Matins, or Evensong, etc. than is set forth in the said book.  
But this doth not hinder the retaining of any laudable, and pious customs then, and of a long time before, in use in the Church, which are no way contrary to the form, or rites prescribed in the book of Common prayer. For, where is it said in that book, that men, during the time of Divine Service, or of prayer and the Litany, shall sit with their hats off, and uncovered? and yet that ceremony is piously observed, by all that have any religion in them. 
* Sine scripto jus venit, quod usus approbavit, nam diuturni mores consensu utentium comproba●i, legem imitantur. justin. Instit. l. 1. Tit. 2. Consuetudo est jus quoddam, moribus institutum, quod pro lege suscipitur cum deficit lex. Gratian. Distinct. 1. c. 5. In his rebus de quibus nihil certi statuit diving scriptura, mospopu●i Dei, vel instituta ma●orum pro lege tenenda s●nt Aug. Ep. 86.  Custom not contrary to Law, or good reason hath ever obtained the force of a law: and in things of this nature, the pious customs of God's people (as Saint Aug speaks) are to be held for laws. And being so, must (or at least may lawfully) be observed till some law expressly cry them down: which I am sure the Common-prayer-book, nor any Statute yet hath done. And if Master B. shall not allow this for good reason; he will do himself more prejudice by it, than those whom he opposeth: for, besides that, he will be at a stand what gesture to use in many things, which are yet left there undetermined. His present practice in many things, must needs be condemned, as having no warrant, or prescription in that book. For I would (for instance) fain know where, in that book, his rite of carrying the blessed Sacrament of the Body and Blood of Christ up and down the Church, to the receivers pewes, is to be found? Where he hath any allowance of singing a Psalm, while he is administering? where, or by what Statute, those meetred Psalms were ever allowed to be sung at all in the Church? And if he can plead custom, or (however) practice, these and many others like them (which might be reckoned up) without the warrant of the Common Prayer-book. Why may not the same plea hold as strongly for those which he oppugnes, which (saving that he hath called them all to nought) are neither against the Word of God, nor book of Common-prayer, but most decent, and religious, and venerable, for their antiquity in the Church of God. Nay, if the not being in the book of Common-prayer shall be enough to exclude all rites and ceremonies from being used in the Church, and that upon so great a danger as imprisonment, etc. Ther● surely such as are contrary to the express orders there prescribed must much more be excluded, & their practice expose men (more deservedly) to the same danger. And certainly Master B. by this means would be but in an ill case, & many others, especially of his faction. For how could they justify their not reading of Gloria Patri, at the end of every Psalm? their addition of those words to the Lords Prayer, (for thine is the Kingdom, the power, etc.) when they find it not there printed. Their Christening of children after divine Service and the Sermon is ended: their consummation of the whole form of Marriage in the body of the Church, without going to the Communion-Table, and their churching of women, other where than by that table, and many other things, which are contrary to the express words of the 
* If any person, etc. shall, etc. speak any thing in derogation, depraving of the same book, or of any thing therein contained, etc. every such person being thereof lawfully convicted, shall forfeit for the first offence 100 marks, for the second, 400. for the 3. all his goods and chattels, and suffer imprisonment during his life. Stat. 1. Eliz 2.  Rubric: yea, which is more than all this, how can Master B. be excused from the penalty imposed by that Statute, for depraving & speaking against the reading of the second (or Communion) service at the Communion Table, being so appointed in that book? These things considered, it may justly be wondered at, why the Statute should be so straitlaced to some, as not to admit any ceremony to be used, but those that are prescribed and mentioned in the Common-prayer book, though commended by antiquity and the practice of the most judicious and of greatest authority in the Church, and yet so indulgent to others as to suffer them freely to use what they think good, and to wave the orders there prescribed, and to deprave and speak against them at their pleasure. But let us hear what more he hath to say.  
Besides all this (saith he) these men have one special Sanctuary to fly unto, and that is their Cathedral Churches. Well, what then? nay stay and give him leave first to empty his stomach, for we may well think he cannot name Cathedral Churches without moving his vomit, which he utters plentifully, both against those places and those that belong to them, with all their furniture, vestments; yea, and the divine Service that is used in 
pag. 160.  them. And having thus cleared himself of that choleric and bitter stuff, which I loath to puddle in; he propounds the argument pretended to be drawn from hence; Thus: cathedrals are so and so: therefore all other Churches must conform to them. And then manfully denies the argument and saith, we must live by laws, not by examples, 
Legibus vivendum est non exemplis.  and that the rites and ceremonies of all our Churches, are prescribed, and precisely limited by Act of Parliament, and not left at large to the example of cathedrals, etc. We are not (I confess) left to be ruled in point of ceremonies by the example of Cathedral Churches, and it is the best and rightest course to live by laws, rather than examples: But that the Act of Parliament hath so prescribed and precisely limited the rites and ceremonies, that no custom or usage (how ancient or pious so ever) may be practised without express allowance of the Act of Parliament or of book of Common prayer, which by it is authorised▪ that I have already shown to be untrue. But I wonder where the man found any using that argument in that manner; yet I need not wonder, it being common with weak and passionate disputants, to cast the arguments of their adversaries to such a mould as they can best fit them with answers, and to make them say that, to which they can say somewhat, not that which indeed they speak or intent. And thus he hath dealt with this, for who knows not, that Cathedrals have ever had certain rites and ceremonies, vestments, and other ornaments, which have not been used in Parochials? And that to reduce all Parochial Churches to their model, is neither necessary nor convenient, nor almost possible to be done. Yet the argument drawn from the examples of Cathedrals, is good enough against Master B. and holds strongly to prove that for which it is brought: It is a good argument to say; Cathedrals are so and so; or use such and such rites and ceremonies, and ever since the beginning of the reformation have used them. Therefore those rites and Ceremonies are no noveltyes or innovations in the Church of England. Yea, and it may pass for a good Argument to clear those Ceremonies (which he hath so deeply charged) from superstition and idolatry, except with such as are so past sense and shame as to lay the approbation, and allowance of those gross sins to this Church, yea and condemn not the Prelates only, but these Sovereign Princes who have not only not purged, but been spectators and actors in the same. And therefore if he had not had so much wisdom as to think the Church, and the Sovereign, and subordinate Governors thereof to be as wise, and able to judge and as conscientious to avoid superstition and Idolatry as he; yet he might have showed that modesty and reverence as not to have trumpeted out their faults, but rather to have imitated Samuel in honouring them and upholding their reputation 
1. Sam. 15. 31.  before the people. But he proceeds (after his raving manner) to let fly at the usages and ornaments in several cathedrals; where it must be taken for an innovation, if any ornaments that were decayed have happened to be renewed or repaired, or things neglected have been restored; 
162.  or any Chapel in either University be adorned: & they are taxed to become nurseries of superstition and Idolaty to the whole Land, and tells of a late Order read at Sidney College in Cambridge, that whosoever would not bow at the naming of jesus, & to the Altar, should be upon the second admonition expelled the College. Wherein surely his intelligence deceived him, & made him foist an order upon that College which (I dare say) is not guilty in any such kind: and then he quarrels the calling of Cathedrals Mother-churches, because (forsooth) other Churches never came out of their bellies: and such like stuff, which to me, seems not worthy any other answer than silence or laughter.  
At last he falls upon the Royal Chapel, which he saith, is the Innovators last refuge, and they (as 
pag. 165.  he falsely chargeth them) plead the whole equipage thereof, as a pattern for all Churches to follow, etc. In his answer to which, he hath truly said, that it is not for subjects to compare with the King in the state of his royal Family or Chapel: and so in his second answer, that many things in 
pag. 166.  the King's Chapel, as Choir of Gentlemen, &c. cannot be had or maintained in ordinary Churches. But though these answers had been sufficient to have answered that argument, if it had been brought by any in that manner wherein he propounds it, yet he rests not in them, but adds others, and not obscurely intimates, that the practice even of the Royal Chapel, and the rites there used, are contrary to the Law of the Land, and the Divine rule of Scripture, and compares the use of them, to the bowing to King Nebuchadnezars golden Image, and the offering of incense in the presence of the Emperor julian the Apostatels Altar, at his command; which the godly servants of God in those times by no means could be brought to do. And concludes with a supposal, That if Mass were set up in the King's Chapel, it were no good argument, why it should be admitted in all the Churches throughout the Realm of England. And I verily believe that the argument is insufficient to make the Mass, or any other idolatrous worship to be lawful. But say with all, that his answers are dangerous and most disloyal insinuations of the violation of Law, of Idolatry and superstition practised in the Royal Chapel, by the allowance, and in the presence of His most Sacred Majesty; and fit for the censure of Authority than other answer. And I conclude (as he doth) with that, which if he had rightly considered, would have taught him more religion and loyalty, and have saved me this trouble: My son fear 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 ruin of them both.  
And thus I have gone over these eight heads of Innovations, wherein I was willing to follow Master Burtons' method, and take his own division, not that I thought it perfect (for I might easily have reduced them to half that number) but, because I thought that the best way for the satisfying of some kind of readers, who would (perhaps) if I had abridged their number, have thought some of them unanswered. And in my answer to these, I have brought in diverse things (such as I thought most material) which I found scattered in other places, and (excepting his senseless railings and declamations, wherein he hath Tautologised to the tiring of a resolved patience) I trust I have not omitted any thing to which an answer may not well be framed out of that which I have said.  
I shall now desire to take a little breath, and by way of digression, though not altogether impertinently; to give a brief of the story of the proceed of those men, in whose steps Master B. hath gone, to the intent that it may appear, that they of his faction may more truly be termed Innovators in this Church, as being both in their doctrine and discipline, new, and contrary to the forms in both kinds, which the first authors of those (by them admired) principles found here established.   

CHAP. XXI.  
A brief discourse of the beginning and progress of the Disciplinarian faction; their sundry attempts for their Genevian Darling. Their Doctrines new and different from the true and ancient Tenets of the Church of England, and they truly and rightly termed Innovators.  
IT was one of the greatest evils that ever happened to this Church, that in the infancy of the reformation (which was happily begun in the reign of King Edward of happy memory) many for conscience sake and to avoid the storm of persecution which fell in the days of Queen Mary, betaking themselves to the reformed Churches abroad, and especially to Geneva, were drawn into such a liking of the form of discipline then newly erected by Master Calvin there, that returning home, they became quite out of love with that which they found here established by Authority: insomuch, that set on by the persuasions and examples of john Knox and other fiery spirited Zealots in Scotland, they attempted and by all means endeavoured to advance their strongly-fancied platform of Genevian discipline. For the bringing about whereof, the course they then took for the drawing of the people to a liking of their intentions, was, to pick quarrels against the names, and titles given to the Fathers and Governors of our Church, apparel of Ministers, and some ceremonies in the book of Common prayer retained and prescribed, which they taxed of superstition, and remnants of Popery. And afterwards when T. C. and others (who had also been at Geneva) had drunk in the opinion of Master Beza, who by that time, had promoted the discipline there invented by his Master, and made it one of the especial notes of the true Church, as if it had till then been maimed and imperfect: what books were then written, what seeming humble motions made, what pamphlets, pasquils, libels, flew abroad; yea, what violent attempts, plots, conspiracies, and traitorous practices were then set on foot, by the men of that faction, are at large set forth in diverse books of that argument, and are yet fresh in the memories of many alive at this day.  
What the care and courageous zeal of the Govenors of this Church and State then was, for the preventing and overthrowing of these men's desperate disignes, the flourishing and peaceful estate which this Church hath since by their means enjoyed, doth abundantly speak. For the authors of these innovations, troubles and disorders, receiving just and public censure, according to their several demerits; they which remained well-willers and abettors of that cause, were glad to lie close, and carry themselves more warily than before, and to wait some better opportunity for the effecting of their purpose. Which they apprehending to be offered at the coming of King james to this crown, began again to move, but so, as beginning as it were at their old A. B. C. their complaint was principally against the use of ceremonies, subscription, and sundry things formerly questioned by their predecessors in the book of Common Prayer. And when that learned and judicious King had out of his wise and gracious disposition, vouchsafed to take their complaint into his serious consideration, and to grant them a solemn and deliberate hearing in the conference held at Hampton Court; The success of that conference (to use the words of his Royal Proclamation) was such as 
Proclamation before the Book of common prayer.  happeneth to many other things, which moving great expectation before they be entered into, in their issue produce final effects. For (to give the sum of that which there follows) mighty and vehement informations were found to be supported with so weak and slender proofs; that that wise King and his Council, seeing no cause to change any thing, either in the book of Common Prayer, Doctrine, or rites established; Having caused some few things to be explained, He by his Royal Proclamation commanded a general conformity of all sorts, requiring the Archbishops and Bishops to see that conformity put in practice.  
Being thus frustrate of their hopes of bringing in their darling platform, some of the principal among them, remaining stiff in their opinion, and opposition to Authority, received a just censure, and suffered deprivation; others (grown wiser by the example of their fellows suffering) that they might save their reputation, and yet continue in their places, invented a new course, and yielded a kind of conformity, not that they thought any whit better of the things, but for that they held them (though in themselves unlawful) not to be such, as for which a man ought to hazard (not his living, that might savour of covetousness, but) his ministry, and the good which God's People might, by that means, receive. This project prevailed with many, to make them come off to a subscription, and yet gave them liberty, in private, and where they might, freely, and with safety, to express themselves, to show their disaffection to the things to which they had subscribed, resolving not to practise what they had professed, nor to use the ceremonies enjoined, further than they should be compelled. And, for this cause, they did wisely avoid all occasions that might draw them to the public profession of conformity by using the ceremonies, and betook themselves to the work of preaching, placing themselves (as much as might be) in Lectures and (where any of them were beneficed) getting conformable Curates under them to bear the burden of the ceremonies. Thus saving themselves, and maintaining their reputation with the people, they gained the opportunity to instill into them their principles, not only of dislike of the Church-government and rites, but also of the doctrine established: and though (through the vigilancy and care of those that have sat at the stern in this Church) they have been hitherto hindered from erecting their altars of Damascus publicly in our Temples, yet have they (using this art now a long time) in an underhand way brought up the use of their own crotchets, and erected a new Church both for doctrine and discipline far differing from the true and ancient English Church: and made, though not a local (as some more zealous among them have, by removing to Amsterdam and New-England) yet a real separation, accounting themselves the wheat among the tares, and monopolising the names of Christians, God's children, Professors, and the like: styling their doctrine, The Gospel, The Word, and their Preachers, The Ministers, The good Ministers, Powerful preachers, and by such other distinctive names. As for all other men they account them no better than 
* Resembling herein the Donatists of old, with whom Optatus expostulates in this manner: Eum qui— in nomine Christi tinctus est, Paganum vocas? And again, Paganum vocas eum qui Deum Patrem per filium ejus ante aram rogaverit? And a little after, Si aliquid Christianus— deliquerit, peccator dici potest: Paganus iterum dici non potest. And it is as verified of these men which the Father after adds. Ille vobis videbitur Christianus, qui quod vultis fecerit, non quem fides adduxerit. Optat. Milevit. l. 3.  Pagans, or heathens, baptised with outward Baptism, which, as one of them once expressed it in a Sermon, (though I tremble to relate it) did no more to the making of them Christians, than the washing of a dog's leg. Their usual names by which they use to note out those that are not of their Tribe, are, The Wicked, Carnal, Men of no Religion, unconverted, Wretched beasts. And, when they are most charitable, Civill-honest-men, (which yet is no commendation, because with them, civill-honestie is no better than a smooth devil) Men that have good natural parts; some common gifts of grace, which a reprobate may have; or (if their charity haply do enlarge itself more than ordinary) Men that have some good things in them, or some small beginnings of grace.  
But for Preachers that suit not their humour, that is, all that are throughly conformable, (who subscribe and practise, not groan, murmur and complain) their best terms of them are, Formalists, Time-servers, Men▪ pleasers, Enemies of grace and sincerity, etc. As for the Bishops, let Master Burton tell you under what names they use to cloak their conceit of their persons and places.  
And here for the better demonstration of their real separation wherewith I charge them, and that it may appear, that though they are with us, they are not of us; give me leave briefly, to instance in some of the most remarkable points in difference between us: wherein I shall desire my reader to expect no accurate, or elaboratelymethodicall discourse; my intent being, only to make a rough draught of them, in such order, as they shall offer themselves to my present memory.  
The ordination of Priests and Deacons in our Church (as ever in the Church of Christ) belongs to the Bishops, which (because they cannot otherwise choose they are contented to accept from their hands, that their seal may protect them from danger of Law: but yet think themselves not rightly called to that Function, unless they have withal gotten the approbation of the people of God, and of the godly Ministers: and for this end they must give trial of their gifts in some private conventicle, or adventure up at some Lecture (without the Church's ordination) where some of the Fathers of their Order shall be present, and after with the people at a Feast, pronounce sentence of their gifts and abilities. Which if it happen for them, they doubt not but they are rightly called. In like manner, for their calling to a Benefice or Pastoral charge, taking the Patron's presentation and Bishop's ordination only for their safe standing and security of enjoying it, they must be called of the people too, the cure of whose souls they undertake. For which end their course is (because they cannot openly put it to election) to show themselves by preaching to the Congregation, and then to withdraw themselves as unwilling, or at least unresolved to accept of the place, expecting whether they shall be desired of the people, either the major part or (for they vary as it shall make most for their purpose) the better (as they account them) that is, the Professors of the Parish or near adjoining; whereof if they have but three or four for them, though all the Parish beside, be against them, they take their calling to be from God. Or if haply this shall fail them, than they will have their calling scanned and approved by some of the best Ministers, or perhaps by some one of them, which shall (for a need) serve the turn, to make good their calling, rather than part with the Living, unless some better hopes show themselves. So that upon the point, we may say of them as Saint Austin once of his Donatists: They have ordained Bishop against Bishop, 
Episcopum contra Episcopum ordinaverunt, altar contra altare erexerunt August. Epist. 171.  or rather (because they like that name better) a private Presbytery, against the Bishops; yea, and they have (though that name offend them too) erected Altar against Altar, setting up a new religion, a new faith, and form of God's worship.  
1. I say their faith is new, being (as they imagine) a firm persuasion of God's special love to them in Christ, or an assurance of their election, and consequently of salvation: which is nothing else, but to have a good conceit of a man's self, in regard of God's favour, to believe themselves to be his darlings.  
2. It is new in the instrument all cause of it, being not wrought by the word of God, as it is left written for our learning, by the holy men of God moved by the Holy Ghost, (that hath no power to work conversion, but) preached, that is, (not always out of the pulpit, a table's end will serve) expounded and applied (as they call it) by them: with this help the word of God (otherwise insufficient) becomes able to work their conversion and salvation; and (which is more strange) to do it in an instant, (for they admit no preparatory acts to proceed) and that so powerfully, that it is impossible to resist or to defer the work of it for a moment; and so sensibly, that every man may, yea and (if he be rightly) must know the time of his conversion.  
3. It is new in the effects of it; For first, it frees a man from the fear of him that is able to cast body 
Luke 12. 5.  and soul into hell fire, so that they are exempted from that precept given by our Saviour commanding us to fear him. They look at Hell as a danger past, and at Heaven, as if they were in possession of it already; holding the hope of reward a poor incentive to perform duty or endure affliction, a reprobate may go so fare as to abstain from evil and do good, for fear of hell, and with an eye to the recompense of reward; so that a man must go farther than this, or otherwise he can have no assurance that he is the child of God.  
Secondly, it gives them a right, not to heaven only, but even to the things of this life, which, if others (that want this faith) chance to have, they are in God's sight usurpers, and shall as thiefs and robbers be arraigned for them, at the dreadful bar of God's severe judgement seat, and be condemned (not for the abuse, but) for the having of whatsoever creatures of God, they have had any part in their whole lives, insomuch as every bit of bread they eat, shall help to increase their score and aggravate their condemnation. Whereas they (having by virtue of their faith) this right and faculty granted them, may use them securely, and without all fear, I had almost said, and abuse them too, but I spare them; yet surely I have known strange effects of this doctrine: and what consequences naturally do flow from it, I leave to the judicious and indifferent consideration of any understanding man.  
Thirdly, it produces a strange kind of justification, whereby at once, all their sins past, present, 
Ames. p. 121. Calvin. Inst. l. 3. c. 4. §. 3.  and to come, are remitted, and they without more ado as sure of heaven, as if they were in it already: and that without any repentance, which (with them) is no cause of the remission of sins, neither indeed can be as coming too late, and when that work is done already by faith, or rather before all faith, which apprehends the free and full remission of their sins ready sealed, before all repentance, which (as they teach) ever comes after faith, though, to say the truth, it seldom either precedes or follows after, as it ought; and indeed, I wonder how it should, when they hold, that neither it, nor good works are of any efficacy in procuring man's salvation. Yea, so fare have some gone in opposition to repentance and good works, that they blush not to teach, that impenitency itself doth not exclude from grace or salvation, for they say, that impenitency is but a sin, and the impenitent but a sinner, and so the proper object of justification, and salvation, inasmuch as the Apostle saith, This is 
1 Tim. 1. 15.  a faithful saying, and worthy of all acceptation that jesus Christ came into the world to save sinners: so ignorantly, and against the main grounds of Christian faith and piety, do they wrest that most sweet and comfortable place to serve their own fancies. So for good works, though all agree to exclude them from being any means of not only of justification, but of salvation: yet some do admit them as it were spectators and witnesses of the work done, and in that respect require their presence as necessary, though they contribute nothing to the work. But others are of a more sublime strain, and they think them no way necessary, but rather hinderers of salvation: and whereas vulgar Christians and the under-forme or rank of Professors, do make use of them as signs and evidences of their faith and justification, these teach (as the most new and more refined way) that men should try their works by their faith, and that this is the only way to have constant and untottering comfort, which the commission of no sin can eclipse or diminish: for they believing, that God loves & hath accepted their persons, and that once for all, must believe also, that he will take them altogether, with all faults, that they are or shall be guilty of: and being his favourites, they may be assured that he will give them more liberty, and wink at more and grocer faults in them, than in unbelievers and reprobates, who may haply be condemned to hell fire, for but looking upon a woman to lust after her, when these escape with actual adultery, and many other gross and grievous sins lived & died in without repentance; those being but infirmities in them, which in others are scandalous and crying sins. In which regard, they enjoy two notable privileges. First, that whereas to others, death, to them, life is the wages of sin; for they so fare extend that of the Apostle Saint Paul, Rom. 8. 28. to include sin and all, which, together with all things else, works together for their good and salvation. Secondly, they are by this means exempted from all punishment, as well in this world, as in the next, that all the afflictions which befall them, and death itself, are not punishments for their sins, or signs of his displeasure against them, (whom he once and ever loved so dear) but only fatherly corrections and exercises of their graces.  
As their faith is new, so are many acts of Gods worship new too; I'll begin with the principal of them all, their Prayers: which are fare different from the Prayers of the Church of England: for first, our Church appointeth public Prayers, after a set and solemn form; Prayers received from the ancient Church of Christ, and venerable for their antiquity; Prayers, wherein the meanest in the Congregation, by reason of the continual use, may join in, and help to set upon God with an army of Prayers: Prayers composed with that gravity, with such pious, and soul-ravishing strains, with those full, and powerful expressions of heavenly affection, that I suppose the world, setting them aside, hath not the like volume of holy Orisons. But these are by them slighted and vilified, in whose mouths the short and pithy prayers of the Church are but shreads and pieces, and not worthy the name of Prayers, and the Litany accounted conjuring. And in stead of these regular devotions, they have brought in a long prayer, freshly-conceived, and brought forth by the Minister, and that, (God knows) many times in bald and homely language, such as wise men would be ashamed to tell a tale in, even to their equals, with many gasping, and unseemly pauses, and multitudes of irksome Tautologies, and (which is none of the least defects of it) in which none of the Congregation is able to join with him or to follow him, as not knowing, no, nor the speaker himself sometimes, what he is about to say.  
Again, the Church of England hath consecrated certain places to be houses of public prayer, which places so consecrated and appropriated to that holy Service, they judge fit that public prayer be there made, as in the places where God is in a more special manner present: but these places are by them contemned, and every place, a parlour, barn, or playhouse, accounted as holy and fit as they, for public prayer or any other act of God's worship.  
Thirdly, prayers in the Church of England, have ever been conceived, not only as duties to be performed, but as means also, sanctified by God for the obtaining of his blessings, whereby he is moved to grant our desires: but with them they are accounted only duties which must be done, in doing whereof men do not so much move God, or dispose him to grant their desires, as themselves to receive them.  
Fourthly, when we (according as our Saviour hath taught us in that holy pattern of prayer which he left with his Disciples) do pray that God would forgive us our trespasses, we mean simply and unfeignedly to obtain fogivenesse, and that by this means; but they, praying for forgiveness of sins, intent only continuation of that grace of remission of sins, which they have already received, which grace, being immutable, prayer for that purpose is by them judged altogether superfluous: the main end therefore that they aim at in their prayers, is, that they may grow more and more in sense and assurance of the remission of their sins. If we pass from prayer to the Sacraments, which, as our Church teaches, are moral instruments to convey those graces unto the receivers, which the outward signs visibly represent; and so, that in Baptism infants receive remission of their sins, and are truly regenerate: These men will allow the Sacraments no such virtue, accounting them as bare signs and seals of that grace which they have already received, if they be elect; if otherwise, they hold them to be but as seals set to a blank, being to no pupose, and of no value; acknowledging no such tie between the act of God and the Priest, that what the Priest shall do visibly, God should be thought, at the same time, and by that means, to effect inwardly by his grace and holy spirit. And therefore when (according to our form of Ministration of Baptism) they are to say, that the child baptised is regenerate, some of them are fain to interlace [we hope] and think it true, only in the judgement of charity, or in case they be elected; in which case some think (though others strongly contradict) they may be said truly to be regenerate in Baptism. Of the same strain is their doctrine of the blessed Eucharist; wherein they acknowledge no power of consecration in the Priest; no other presence of Christ than by way of representation; no other exhibition than by way of signation or obsignation; nor other grace conveyed, but in seeming or (at best) the only the assuring of what they had before; which (if they have not) they must want, for all that the Sacrament can do. Thus have they made these saving ordinances of God, of none effect through their traditions.  
One thing more I cannot omit (though I have already touched it in part) which is, their manner of observing of Fasts, and the course they have devised how to have them their own way. The piety of the Church of Christ, in whose steps the Church of England treads, as they have their appointed solemn Festivals for the commemoration of God's special mercies by public thanksgivings and rejoicings; so they have also appointed set times for fasting and humiliation, as the time of Lent, the four Embers, etc. These (though the work of fasting seem to please them) they reject and scorn; first, for that they are set-times, and perhaps because appointed by Authority; for they would, by their goodwills, have them only occasional, and in the time of extraordinary calamities, either felt or feared, and to be appointed by the Minister when he shall judge the necessities of Christians so to require. A second thing they dislike them for, is; That they are not enjoined to be kept as Sabbaths extraordinary (which is their doctrine) and so to have the duties of the Sabbaths, then observed after an extraordinary manner; as namely abstinence from bodily labour, and the works of men's particular Callings, and two or more Sermons of a more than ordinary size, of which I have already spoken somewhat. Now because the diligence and care of the Church and State, and the watchfulness of Pursuivants, hath frighted them from their private assemblies, where they were wont, to enjoy themselves and their own way in this kind. They have used in the City of London, a new, and a acquaint stratagem, whereby, without suspicion, they obtain their desires. The course they take is this: Some good Christians (that is, Professors) intimate their necessities to some Minister of note among them, and obtain of them the promise of their pains to preach upon that occasion, pitching upon such days and places, as where and when Sermons or Lectures are wont to be; and having given underhand notice to such as they judge faithful, of the day to be observed, and the places where they shall meet for that end, thither they resort, and mixing themselves with the crowd, unsuspected have the word they so much desire, with the occasion covertly glanced at, so as those that are not of their counsel, are never the wiser. Thus I have diverse times known them to begin the day upon a wednesday, where they had a Sermon beginning at six in the morning, and holding them till after eight: that being done, they post (sometimes in troops) to another Church, where the Sermon beginning at nine, holds them till past eleven, & from thence again, they betake themselves to a third Church, and there place themselves against the afternoon Sermon begin, which holds them till night. And so (without danger of the Pursuivants, they observe a Public Fast, as much as these hard times will give them leave) after their own way and heart.  
I should tire my reader if I should at large set down their several tenets and positions: whereof some are beside others, against the holy Scriptures, the Doctrine of the ancient and of our mother Church of England. Among which are the Doctrine of the Sabbath, for which of late they have raised such loud cries, as if, without it be established among us, the glory were departed from Israel and the Ark of God taken. Of the same strain are their opinions concerning contracts and their necessity: which they use to solemnize in private houses, with a Sermon and feasting (too usual companions) I will not say, to affront and baffle the orders, and received customs of our Church (I think that beyond the intention of many among them) though the event proclaim that to be the attendant of their opinion and practice. To these I might add many more, as their assertion of the impossibility of the observation of the Law of God, not to the mere natural man, but even to the regenerate, and assisted by the grace of God: a point of dangerous consequence, both in regard of that rub which it casts before Christians, in their way to heaven, and of the advantage which thereby the jesuites have taken, to cast a scandal upon our Church: as if, what these have in considerately broached, were a part of her doctrine. So likewise their traditions about callings, with their many conceits about them, obtruded upon many credulous and tender consciences, by which, they are many times needlessly affrighted, and tormented, while their Rabbis, by tying and untying of these knots of their own knitting, do gain the people, and suck from them no small advantage. But I pass over these and many others, as their innumerable signs and marks of Grace, invented many of them to second that good opinion of themselves, which by their faith at first they entertained. I pass also their rites, ceremonies, and usages, superstitiously observed among them: in all, or most of which, any indifferent man may observe an affectation of singularity, and opposition to the Church, whereof they would seem members: omitting then all these, I will only add something of their courses of late undertaken for the propagation of their new Church and Gospel; amongst which the most dangerous and cunning that ever they hatched was that of the buying in of impropriations: a pious & a glorious work, and such as rightly intended, is highly esteemed by all those that sincerely affect the good of this Church and Religion. This project so specious in show, had for a long while a fair passage, and the approbation of many more than of their own strain, till at length their purposes were unvailed, and their aim discovered; which was, the erecting of a seminary at Saint Antholins, subordinated to a Classis or Clerolaicall Consistory, who had power (at least in their intentions) to plant there such hopeful imps, as should be fit, upon the falling of any of their purchased Impropriations, to be removed & transplanted into great & populous places in this Kingdom, in which they endeavoured so to fasten and fence these transplanted choice ones, that no Ecclesiastical censure should touch or deprive them of their maintenance: by that means, hoping in such places, (to use the words of a prime agent in that cause) to establish the Gospel by a perpetual decree to this end also, they had sundry attempts, of which these two were famous. First, the striving by money, to purchase the place of an Head of an house in Oxford, for one of their own party, for the first training up of their novices in their mysteries. And the other was in (the like way) their attempt for the getting of a Commissaries place, there where they intended to make a special plantation, who being after their own hearts, might wink at their irregularities, and secure them from the danger of that Court. The scanning of which and other their attempts, I leave to the indifferent and intelligent. In the mean time, I shall ever bless God that put it into the heart of His sacred Majesty and the State, timely to discover and prevent this their purpose before it had undermined the present government of the Church, as no question it would have given a good say to it, if it had without control proceeded as it began. And for this, that learned and famous man in his profession Master William Noy, (at that time His Majesty's Attorney general) deserves an honourable memory among those that are true well-willers to the Church and State; whose industry and zealous pains, in this cause, was a chief means of its discovery and overthrow. And that the rather, because for that one piece of service sake, he fell totally and finally from the grace and favour of that faction; and Master B. or the Author, who ever he was, of that libel annexed to his Divine Tragedy, (as if he were some fury, whose hate death could not pacify) for that and his service against Prynne, tramples upon his memory, and pisses (as it were) upon the ashes of him, and his unfortunate eldest son, whom he reserves for the last scene of that his late audaciously vented fable, as if he had been the most remarkable prodigy of impiety, by him brought upon the State. But I leave him, & his presumptuous censurers to the judgement of God, which, (whatsoever theirs be) I am sure, is according unto truth: Neither will it boot 
Rom. 2. 2.  them, that (which they now so much boast of) their persons are accepted, for there is no respect of persons with God in the day wherein he shall judge the secrets of men by jesus Christ.  
But I find myself digressed: to return therefore and to conclude that which I intended by this brief relation of the Doctrine and practices of these men, it may manifestly appear, who they are that may rightly be termed Innovators and broachers of novel opinions, and practices in this Church; and how easy it were, by way of recrimination to cry quittance with Master B. and for his eight, to charge him and his party, with five times that number, not such as his (fond surmises ignorantly, and falsely accused of novelty and superstition) but really and truly such, having neither Canon, nor Article of the Church for them, nor any solid foundation in the Word of God, and which are (some of them at least) as dangerous to the souls of men, and as great enemies to the power of godliness, as any of those which he taketh for such as are by him pretended to be. If any man complain of brevity, or of confusion, and want of order in the relation; let him know, I intended it, rather for a taste, and to show what might be done in that way, than for any full discourse, which would have required more than my present leisure, and have swollen my book too much beyond its intended proportion. If they judge it defective, as wanting proof, and because I have not produced the Authors of those opinions which I mention; I answer to the same purpose; that it did not stand with my present intentions, which was only to point out the things in a cursory way, in which I conceive, the producing of proofs and Authors might well be spared. But for further answer I say, that I did it for two other reasons: First, because the things are so well known, yea, and acknowledged by those from whom (if from any) contradiction was to be expected, that I could not think it necessary. Secondly, because I could not do it, without bringing some men's names and writings upon the Stage, which if I had done, Master B. in his next treatise, would have styled me as bad as he hath done my betters; but that did not so much dissuade me, as the respect I bear to many of their persons, from whom, though, for the truth's sake, I must testify my dissent, yet I shall never by God's grace express any disaffection to their persons, or procure them any blame or blemish; so long as they (as I verily believe many of them hearty do) remain studious of true piety, and of the Church's peace. What I have written in this kind, (God himself knows whom I have served in it) I have written out of love to truth and peace, and of them who are miss▪ led by these errors: and therefore I say to them (as Saint Augustine concluding an Epistle of his to some of Donatus partly) 
* Erit autem vobis bic sermo, quem de munere Dei novit ipse, quanta & pacis, & vestra dilectione de prompsimus, correctio si velitis, testis verò et si nolitis August. Epist. 162. in fine.  That this that I have done, shall be, if they please, a correction of their errors, but if not, a witness against them.  
FINIS.    

Errata.  
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