A SPEECH DELIVERED IN THE starchamber, ON WEDNESDAY, THE XIVth of june, MDCXXXVII. AT THE CENSVRE, Of John Bastwick, Henry Burton, & William Prinn; Concerning pretended Innovations In the CHURCH. By the most Reverend Father in GOD, WILLIAM, L. Archbishop of Canterbury his Grace. LONDON, Printed by RICHARD BADGER. MDCXXXVII. TO HIS MOST SACRED majesty, CHARLES, BY THE GRACE OF GOD, King of Great britain, France and Ireland, DEFENDER of the Faith, &c. Most Gracious, and Dread sovereign; I Had no purpose to come in Print, but Your Majesty commands it, and I obey. Most sorry I am for the Occasion, that induced me to speak, and that since hath moved You to command me to Print. Nor am J ignorant that many things, while they are spoken and pass by the ear but once, give great content; which when they come to the Eyes of men, and their often scanning, may lie open to some exceptions. This may fall to my lot in this particular, and very easily, considering my many diversions, and the little time J could snatch from other employment to attend this. Yet choose J rather to obey Your Majesty, than to sacrifice to mine own privacy and content. Since then this Speech uttered in public, in the Star-chamber, must now come to be more public in Print; J humbly desire Your Sacred majesty to protect me, and it, from the undeserved Calumny of those men, whose mouths are spears and arrows, & their Tongues a sharp sword. Psal. 57.4. Psal. 57. Though as the wiseman speaks, their foolish mouths have already called for their own stripes, and their lips( and pens) been a snare for their souls, Prov. 18. Prov. 18.6, 7 The Occasion which lead me to this Speech is known. There have of late been divers libels spread against the Prelates of this Church. And they have not been more bitter, which is the shane of these raging waves, judas ver. 13. than they are utterly false, which is Our happiness. But I must humbly beseech Your majesty to consider, that 'tis not Wee onely, that is, the Bishops, that are struck at, but through our sides, Your Majesty, Your Honor, Your Safety, Your Religion, is impeached. For what safety can You expect, if You loose the hearts of Your people? And how can You retain their hearts, if You change their Religion into superstition? And what Honour can You hope for, either Present, or derivative to Posterity if you attend your Government no better then to suffer Your Prelates to put this change upon You? And what Majesty can any Prince retain, if he loose his Honour and his People? GOD be thanked 'Tis in all points otherwise with You: For God hath blessed You with a Religious heart, & not subject to change. And He hath filled You with Honor in the Eyes of Your People: And by their Love and dutifulness, He hath made You safe. So that Your majesty is upheld and Your crown flourishing in the Eyes of christendom. And God forbid any Libellous blast at home from the Tongues or pens of a few, should shrivell up any growth of these. Wee have received, and daily do receive from GOD, many and great Blessings by You. And I hope they are not many that are unthankful to You, or to God for You. And that there should bee none in a Populous Nation, even Enemies to their own happiness, cannot bee expected. Yet J shall desire, even these to call themselves to an account, and to remember, that Blasphemy against God, and slandering the footsteps of his anointed are joined together, Psal. Psalm. 89. ver. 50. Wherewith thine Enemies have blasphemed Thee, and slandered the footsteppes of thine Anointed. 89. For he that blasphemes God, will never stick at the slander of his Prince; And he that gives himself the Liberty to slander his Prince, will quickly ascend to the next highest, and Blaspheme God. But then, as J desire them to remember, so I do most humbly beseech your majesty to account with yourself too: And not to measure your peoples love by the unworthiness of those few. For a loyal and obedient people You have, and such as will spare nor livelihood, nor Life to do You service: And are joyed at the heart to see the Moderation of your Government and your constancy to maintain Religion, and your Piety in Exampling it. And as I thus beseech You for Your People in general, so do I particularly for the three Professions which have a little suffered in these three most Notorious libelers Persons. And first for my own Profession, J humbly beg of your Majesty to think M. Burton hath not in this many followers, and am hearty sorry he would needs led. The best is, your Majesty knows what made his Rancour swell; Jle say no more. And for the Law, J truly honor it with my heart, and believe Mr. Prynn may seek all the inns of Court,( and with a Candle too if he will) and scarce find such a Malevolent as himself against State and Church. And because he hath so frequently thrust mistaken Law into these Pamphlets, to wrong the Governours of the Church, and abuse your good and well-minded people, and makes Burton and Bastwicke utter Law which, God knows, they understand not,( for J doubt his Pen is in all the Pamphlets,) J do humbly in the Churches name desire of your majesty, that it may bee resolved by all the Reverend Iudges of ENGLAND, and then published by your Majesty, That our keeping Courts, and issuing process in our own Names, and the like Exceptions formerly taken, and now renewed, are not against the laws of the realm,( as 'tis most certain they are not) That so the Church-Governors may go on cheerfully in their duty, and the peoples mindes be quieted by this assurance, that neither the Law, nor their Liberty, as Subjects, is thereby infringed. And for physic, the Profession is honourable and safe; and I know the Professors of it will remember that Corpus humanum, mans body, is that, about which their Art is conversant, not Corpus Ecclesiasticum, or Politicum, the Body of the Church, State, or Common-wealth. Bastwick onely hath been bold that way. But the proverb in the gospel, S. Luke, 4.23. in the fourth of S. Luke is all I'll say to him, Medice, cura teipsum, Physician heal thyself. And yet let me tell your majesty, J believe he hath gained more by making the Church a Patient, than by all the Patients he ever had beside. Sir, both myself, and my Brethren have been very coarsely used by the Tongues and pens of these men, yet shall J never give your majesty any sour counsel; J shall rather magnify your clemency, that proceeded with these Offenders in a Court of mercy as well as Iustice: Since( as the Reverend Iudges then declared) you might have justly called the offenders into another Court, and put them to it in a way that might have exacted their Lives, for their stirring( as much as in them lay) of mutiny and sedition. Yet this J shall be bold to say, and your Majesty may consider of it in your Wisdom; That one way of Government is not always either fit or safe, when the Humors of the people are in a continual Change. Especially, when such men as these shall work uyon your people, and labour to infuse into them such malignant Principles, to introduce a Parity in the Church or Common-wealth. Et, si non satis suâ sponte insaniant, instigare, And to spur on such among them as are too sharply set already: And by this means make and prepare all advantages for the Roman party to scorn Us, and pervert them. J pray God bless Your majesty, Your royal Consort, and Your hopeful Posterity, That You may Live in happiness; Govern with Wisdom; Support Your people by Iustice; Relieve them by Mercy; Defend them by power and success; And Guide them in the true Religion by Your laws and most Religious Example, all the long and lasting dayes of Your Life: Which are and shall be the daily prayers of Your Sacred Majesties most loyal subject, AND, Most dutiful SERVANT, as most bound, W. Cant. MY LORDS, I Shall not need to speak of the infamous course of libeling in any kind: Nor of the punishment of it, which in some cases was capital by the imperial laws. As appears * Cod. l. 9. T. 36. : Nor how patiently some great Men, very great Men indeed, have born Animo civili( that's Sueton: his word * in jul. c. 75. ) laceratam existimationem, The tearing and rending of their credit and reputation, with a gentle, nay, a generous mind. But of al Libels, they are most odious which pretend Religion: As if that of all things did desire to bee defended by a Mouth that is like an open sepulchre, or by a Pen that is made of a sick and a loathsome Quill. There were times when Persecutions were great in the Church, even to exceed Barbarity itself: did any Martyr or Confessor, in those times, Libel the Governours? Surely no; not one of them to my best remembrance: yet these complain of Persecution without all show of cause; and in the mean time Libel and rail without all measure. So little of kin are they to those which suffer for Christ, or the least part of Christian Religion. My Lords, it is not every mans spirit to hold up against the venom which libelers spit. For S. Ambrose, who was a stout and a worthy Prelate, tells us, not that himself, but that a far greater Man than he, that's K. David, had found out( so it seems in his judgement 'twas no matter of ordinary ability) Grande inventum, a great and mighty invention, how to swallow and put off those bitter Contumelies of the tongue * In Apol. 1. David. c. 6. : and those of the pen are no whit less, and spread farther. And it was a great one indeed, and well beseemed the greatness of David. But I think it will be far better for me to look upward, and practise it, than to look downward, and discourse upon it. In the mean time I shal remember what an Ancient under the name of S. Hierom tells me * Ad Ocean. de Ferend. Opprob. , Indignum est & praeposterum, 'tis unworthy in itself, and preposterous in demeanour for a man to bee ashamed for doing good, because other men glory in speaking ill. And I can say it clearly and truly, as in the presence of God, I have done nothing, as a Prelate, to the uttermost of what I am conscious, but with a single heart, and with a sincere intention for the good Government and Honour of the Church; and the maintenance of the Orthodox Truth and Religion of Christ professed, established, and maintained in this Church of England. For my care of this Church, the reducing of it into Order, the upholding of the external Worship of God in it, and the settling of it to the Rules of its first Reformation, are the causes( and the sole causes, what ever are pretended) of all this malicious storm, which hath lowered so black upon Me, & some of my Brethren. And in the mean time, they which are the only, or the chief Innovators of the Christian world, having nothing to say, accuse us of Innovation; They themselves and their Complices in the mean time being the greatest Innovators that the Christian world hath almost ever known. I deny not but others have spread more dangerous Errors in the Church of Christ; but no men, in any age of it, have been more guilty of Innovation than they, while themselves cry out against it: Quis tulerit gracchoes? And I said well, Quis tulerit gracchoes? For 'tis most apparent to any man that will not wink, that the Intention of these men, and their Abettors, was and is to raise a Sedition, being as great Incendiaries in the State( where they get power) as they have ever been in the Church; Novatian himself hardly greater. Burton Apo. p. 110. Our main Crime is( would they al speak out, as some of them do) that we are Bishops; were we not so, some of us might be as passable as other men. And a great trouble 'tis to them, that we maintain that our calling of Bishops is jure Divino, by Divine Right: Of this I have said enough, and in this place, in Leightons Case, nor will I repeat. Only this I will say, and abide by it, that the Calling of Bishops is Jure Divino, by Divine Right, though not all Adjuncts to their calling. And this I say in as direct opposition to the Church of Rome, as to the Puritan humour. And I say farther, that from the Apostles times, in all ages, in all places, the Church of Christ was governed by Bishops: And Lay-Elders never heard of, till Calvins new-fangled device at Geneva. Now this is made by these men, as if it were Contra Regem, against the King, in right or in power. But that's a mere ignorant shift; for our being Bishops, Jure divino, by Divine Right, takes nothing from the Kings Right or power over us. For though our Office be from God and Christ immediately, yet may wee not exercise that power, either of Order or jurisdiction, but as God hath appointed us, that is, not in his Majesties, or any Christian Kings kingdoms, but by and under the power of the King given us so to do. And were this a good Argument against us, as Bishops, it must needs be good against Priests and Ministers too; for themselves grant that their Calling is jure Divino, by Divine Right; and yet I hope they will not say, that to be Priests and Ministers is against the King, or any His royal Prerogatives. Next, suppose our Callings, as Bishops, could not bee made good jure Divino, by Divine Right; yet jure Ecclesiastico, by ecclesiastical Right it cannot bee denied. And here in England the Bishops are confirmed, both in their power and means, by Act of Parliament. So that here we stand in as good case, as the present laws of the realm can make us. And so we must stand, till the laws shall bee repealed by the same power that made them. Now then, suppose we had no other string to hold by( I say suppose this, but I grant it not) yet no man can libel against our Calling( as these men do) bee it in Pulpit, print, or otherwise, but he Libels against the King and the State, by whose laws wee are established. Therefore, all these Libels, so far forth as they are against our Calling, are against the King and the Law, and can have no other purpose, than to stir up sedition among the people. If these men had any other intention, or if they had any Christian or charitable desire, to reform any thing amiss; why did they not modestly Petition His Majesty about it, that in his Princely wisdom he might let all things right, in a Just and Orderly manner? But this was neither their intention, nor way. For one clamours out of his Pulpit, and all of them from the press, and in a most virulent and unchristian manner set themselves to make a heat among the people; and so by Mutiny, to effect that, which by Law they cannot; And, by most false and unjust Calumnies to defame both our Callings and Persons. But for my part, as I pitty their rage, so I hearty pray God to forgive their malice. No Nation hath ever appeared more jealous of Religion, then the people of England have ever been. And their zeal to GODS glory hath been, and at this day is a great honour to them. But this zeal of theirs, hath not been at all times and in all persons, alike guided by knowledge. Now zeal, as it is of excellent use, where it sees it's way; so is it very dangerous company, where it goes on in the dark: a You may see it in the Example of S. Paul himself, whose very zeal in the darkness of his Understanding, which he then had, made him persecute Christ and his Church, Acts 22.3, 4. And he was very dangerous company then; for he breathed out threatenings against the Disciples, Act. 9.1. So true is that of Saint Greg. Naz. Orat. 21. Zelus Iracundiam acuit: All zeal puts an edge to anger itself. And that must needs be dangerous in the dark. And these men, knowing the Disposition of the people, have laboured nothing more, than to misinform their knowledge, and misguide their zeal, and so to fire that into a sedition, in hope that they, whom they causelessly hate, might miscarry in it. For the main scope of these Libels is, to kindle a iealousy in mens mindes, that there are some great plots in hand, dangerous plots( so says Mr. Pag. 5. Burton expressly) to change the Orthodox Religion established in England; and to bring in, J know not what, Romish superstition in the room of it. As if the external decent worship of GOD could not bee upheld in this kingdom, without bringing in of Popery. Now by this Art of theirs, give me leave to tell you that the King is most desperately abused and wounded in the minds of his people; and the Prelates shamefully. The King most desperately: for there is not a more cunning trick in the world, to withdraw the peoples hearts from their sovereign, than to persuade them that he is changing true Religion, and about to bring in gross Superstition upon them. And the Prelates shamefully; For they are charged to seduce, and lay the plot, and be the Jnstruments. For his Majesty first. This I know, and upon this occasion take it my duty to speak: There is no Prince in christendom more sincere in his Religion, nor more constant to it, than the King. And he gave such a Testimony of this at his being in Spain, as I much doubt, whether the best of that Faction durst have done half so much, as his Majesty did, in the face of that kingdom. And this you my Lord, the earl of Holland, and other Persons of honour, were eye and ear witnesses of, having the happiness to attend Him there. And at this day, as His Majesty( by Gods great blessing both on him and us) knows more, so is he more settled and more confirmed, both in the Truth of the Religion here established and in Resolution to maintain it. And for the Prelates; I assure myself, they cannot be so base, as to live Prelates in the Church of England, & labour to bring in the Superstitions of the Church of Rome, upon themselves and it. And if any should be so foul, I do not only leave him to Gods Iudgement, but( if these libelers, or any other, can discover that his base and irreligious falsehood) to shane also, and severe punishment from the State: And in any just way, no mans hand shall be more, or sooner against him, than mine shall be. And for myself, to pass by all the scandalous reproaches, which they have most injuriously cast upon me, I shall say this only. First, I know of no plot, nor purpose of altering the Religion established. Secondly, I have ever been far from attempting any thing that may truly bee said to tend that way in the least degree: and to these two I here offer my Oath. Thirdly, if the King had a mind to change Religion,( which I know he hath not, and GOD forbid he should ever have) he must seek for other Instruments. For basely as these men conceive of me, yet I thank GOD, I know my duty well both to God and the King: And I know that all the duty I owe to the King, is under GOD. And my great happiness it is( though not mine alone, but your Lordships and all his subjects with me) that we live under a Gracious and a Religious King, that will ever give us leave to serve GOD first, and Him next. But were the dayes otherwise, I thank Christ for it, I yet know not how to serve any man against the Truth of God, and I hope I shall never learn it. But to return to the business: what is their Art to make the world believe a change of Religion is endeavoured? What? why, forsooth, they say, there are great Innovations brought in by the Prelates, and such as tend to the advancing of Popery. Now that the Vanity and falsehood of this may appear, I shal humbly desire your Lordships to give me leave to recite briefly all the Innovations charged upon us, be they of less or greater moment, and as briefly to answer them. And then you shall clearly see, whether any cause hath been given of these unsavoury Libels; and withall, whether there bee any show of cause to fear a change of Religion. And I will take these great pretended Innovations in order, as I meet with them. First, I begin with the news from Ipswich. Where the * Pag. 2. first Innovation is, that the last yeeres Fast was enjoined to bee without Sermons in London, the Suburbs, and other infected places, contrary to the Orders for other Fasts in former times: Whereas Sermons are the onely means to humble men, &c. To this I say First, That an after-age may, without offence, learn to avoid any visible Inconvenience observed in the former. And there was visible Inconvenience observed in mens former flocking to Sermons in Jnfected places. Secondly, This was no particular Act of the Prelates; but the business was debated at the council Table, being a matter of State, as well as of Religion. And it was concluded for no Sermons in those infected places, upon this Reason; That infected Persons or Families, known in their own Parishes, might not take occasion upon those by-dayes to run to other Churches, where they were not known, as many use to do, to hear some humorous men preach; For on the sundays, when they better kept their own Churches: the danger is not so great altogether. Nor Thirdly is that true, that Sermons are the Onely means to humble men. For though the preaching of Gods word, where it is performed according to his Ordinance, be a great means of many good effects in the souls of men; Yet no Sermons are the only means to humble Men. And some of their Sermons are fitter a great deal for other operations: Namely, to stir up sedition, as you may see by Mr. Burtons; for this his printed Libel was a Sermon first, and a Libel too. And 'tis the best part of a Fast to abstain from such Sermons. 2. The second Innovation is. * page. 3. That Wednesday was appointed for the Fast-day, and that this was done with this intention, by the example of this Fast without preaching, to suppress all the Wednesday-Lectures in London. To this I answer First, that the appointing of Wednesday for the Fast-day was no Innovation. For it was the day in the last Fast before this: and I myself remember it so, above forty yeares since, more than once. Secondly, if there had been any Innovation in it, the Prelates name not the day; my Lord Keeper, I must appeal to your Lordship: The day was first name by your Lordship, as the usual, and fittest day. And yet I dare say, and swear too, that your Lordship had no aim to bring in Popery; nor to suppress all, or any the Wednesday-Lectures in London. Besides, these men live to see the Fast ended, and no one Wednesday Lecture suppressed. 3. The third Innovation * page. 3. is, that the Prayer for seasonable weather was purged out of this last Fast-booke, which was( say they) one cause of shipwrecks and tempestuous weather. To this I say, First in the general; This Fast-Booke, and all that have formerly been made, have been both made, and published by the command of the King, in whose sole power it is to call a Fast. And the Arch B. and Bishops to whom the ordering of the book is committed, have power under the King, to put in, or leave out, whatsoever they think fit for the present occasion; As their Predecessors have ever done before them. Provided that nothing be in contrary to the Doctrine or Discipline of the Church of England. And this may serve in the general for all Alterations, in that or any other Fast-booke or books of Devotion upon any particular occasions, which may and ought to vary with several times, and we may, and do, and will justify, under His Majesties power all such Alterations made therein. Secondly, for the particular. When this last book was set out, the weather was very seasonable. And it is not the custom of the Church, nor fit in it self to pray for seasonable weather when we have it, but when wee want it. When the former book was set out, the weather was extreme ill, and the Harvest in danger; Now the Harvest was in, and the weather good. Thirdly, 'tis most inconsequent to say, that the leaving that Prayer out of the book of devotions, caused the Shipwrackes and the Pempests, which followed. And as bold as they are with God Almighty, in saying it was the cause: For sure I am, God never told them, that was the cause. And if GOD never revealed it, they cannot come to know it; yet had the Bishops been Prophets, and foreseen these Accidents, they would certainly have prayed against them. Fourthly, Had any Minister found it necessary to use this prayer at any one time during the Fast, he might with ease, and without danger, have supplied that want, by using that prayer to the same purpose which is in the Ordinary Liturgy. Fifthly, I humbly desire your Lordships to weigh well the Consequence of this great, and dangerous Innovation. The Prayer for faire weather was left out of the Book for the Fast; Therfore the Prelates intend to bring in Popery. An excellent Consequence, were there any show of Reason in it. 4. The Fourth Innovation * Pag. 3. is, That there is one very useful Collect left out, and Clause omitted in another. To this I answer First, As before; It was lawful for us to alter what wee thought fit. And Secondly, since that Collect made mention of Preaching, and the Act of State forbade Sermons on the Fast dayes in infected places; we thought it fit, in pursuance of that Order, to leave out that Collect. And Thirdly, for the branch in the other, which is the first Collect, Though God did deliver our forefathers out of Romish superstition, yet( God be blessed for it) we were never in. And therefore that clause being unfittingly expressed, we thought fit to pass it over. 5 The fifth Innovation * page. 3. is, That in the sixth Order for the Fast, there is a passage left out concerning the abuse of Fasting in relation to merit. To this I answer. That he to whom the ordering of that book to the press was committed, did therefore leave it out, Because in this Age and kingdom there is little opinion of meriting by Fasting. Nay, on the contrary, the contempt and scorn of all Fasting( save what humorous men call for of themselves) is so rank, that it would grieve any Christian man to see the necessary Orders of the Church concerning Fasting, both in Lent, and at other set times, so vilified as they are. 6. The Sixth Innovation * Pag. 3. is, That the Lady Elizabeth and Her Princely Children are dashed( that's their phrase) out of the new Collect, whereas they were in the Collect of the former book. For this First, The Author of the news knows full well that they are left out of the Collect in the latter Editions of the Common Prayer-book, as well as in the book for the Fast. And this was done according to the Course of the Church, which ordinarily names none in the Prayer, but the Right line descending. Yet this was not done till the King himself commanded it; As I have to show under his Majesties hand. Secondly, I beseech your Lordships to consider, what must be the Consequence here: The Queen of Bohemia and her Children are left out of the Collect, therfore the Prelates intend to bring in Popery; For that( you know) they say is the end of all these Innovations. Now if this be the end and the Consequence; Truly the libelers have done very dutifully to the King, to poison his people with this conceit; That the Lady Elizabeth and her Children would keep Popery out of this kingdom, but the King and his Children will not. And many as good offices as these have they done the King quiter thorough these Libels, & quiter thorough his kingdoms. For My part, I honour the Queen of Bohemia, and her Line, as much as any man whatsoever, and shal be as ready to serve them, but I know not how to depart from my allegiance, as I doubt these men have done. 7. The Seventh Innovation * Pag. 3. is, That these words( who art the Father of thine Elect and of their seed) are changed in the Preface of that Collect, which is for the Prince and the Kings Children. And with a most spiteful inference, That this was done by the Prelates to exclude the Kings Children out of the number of Gods Elect. And they call it an intolerable impiety, and horrid treason. To this I answer, First, That this Alteration was made in my Predecessors time before I had any Authority to meddle with these things, further then I was called upon by him. Secondly, This is not therfore to lay any aspersion upon my Predecessor, for he did in that but his duty: For his Majesty acknowledges, it was done by his special direction, as having then no Children to pray for. And Thirdly, this Collect could not be very old, for it had no being in the Common Prayer book all Qu. Elizabeths time, she having no Issue. The truth is, it was made at the coming in of K. james; and must of necessity be changed over and over again pro ratione Temporum, as Times and Persons varie. And this is the Intolerable Impiety, and horrid Treason they charge upon Us. In this Method the Jnnovations are set down in the news from Ipswich. But then in Mr. Burtons news from Friday-street( called his apology) they are in another Order, and more are added. Therefore with your Lordships leave I will not repeat any of these, but go on to the rest, which Mr. Burton adds. 8. The eighth Innovation * Burtont apology, pag. 2. is, That in the Epistle the Sunday before Easter, we have put out In, and made it, At the Name of Iesus every knee shall bow; which alteration, he saith, is directly against the Act of Parliament. Here give me leave to tell you 'tis At the Name of Iesus, in the late learned Translation made in K. james his time. About which many learned Men of best note in the Kingdom were employed, besides some Prelates. But to this I answer: First, 'Tis true, the Common Prayer Book was confirmed by Act of Parliament, and so all things contained in it, at the passing of that Act. But I hope if any thing were false printed then, the Parliament did not intend to pass those slips for current. Secondly, I am not of opinion, that if one word be put in for another, so they bear both the same sense, that there is any great matter done against the Act of Parliament. Thirdly, this can make no Innovation. For In the Name, and At the Name of Iesus, can make no essential difference here. And Mr. Pryn( whose Darling business it hath long been to cry down the honour due to the Son of God, at the mentioning of his saving Name Iesus) knows the Grammar Rule well, In a place, or at a place, &c. Fourthly, if there were any error in the change of In into At; I do here solemnly protest to you, I know not how It came: For authority from the Prelates, the Printers had none, and such a word is easily changed in such a negligent press as we have in England. Or if any altered it purposely, for ought I know, they did it to gratify the Preciser sort. For therein they followed the Geneva Translation, and printed at Geneva. 1557 * In Octavo. . where the words are, At the Name of IESUS, And that is fourscore yeares ago; and therefore no Jnnovation made by us. Fifthly, this I find in the queens Injunctions * Injunctions 52. , without either word, In or At. Whensoever the Name of Iesus shall be in any lesson, Sermon, or otherwise pronounced in the Church( 'tis enjoined) that due reverence be made of all persons, young and old, with lowliness of Coursie, and uncovering of the heads of the menkind, as thereunto doth necessary belong, and heretofore hath been accustomend. So here's necessity laid upon it, and custom for it, and both expressed by Authority in the very beginning of the Reformation; and is therefore no Innovation now. 9 The Ninth Innovation * Pag. 3. is, That two places are changed in the prayers set forth for the fifth of November: And ordered to bee red( they say) by Act of Parliament. The first place is changed thus, From, Root out that Babylonish and Antichristian Sect, which say of jerusalem, &c. Into this form of words. Root out that Babylonish and Antichristian Sect( of them) which say, &c. The second place went thus in the old: Cut off those workers of iniquity, whose Religion is Rebellion. But in the book printed 1635. 'tis thus altered: Cut off those workers of Iniquity, who turn Religion into Rebellion, &c. To this I say First, 'Tis a notorious untruth, that this book was ordered to be red by Act of Parliament. The Act of Parliament indeed is printed before it; and therein is a Command for Prayers and wings every fifth of November: but not one word or syllable for the form of Prayer. That's left to the Church, therfore here's no Innovation against that Act of Parliament. Secondly, The Alteration first mentioned, that is, That Sect, or That Sect of them: is of so small consequence, as 'tis not worth the speaking of. Besides if there be any thing of moment in it, 'tis answered in the next. Thirdly, both for that and the second place, which seems of more moment; and so for the rest not onely in that book, but that other also for his Majesties Coronation; His majesty expressly commanded Me to make the Alterations, and see them printed. And here are both the books with his Majesties warrant to each of them. So that herein I conceive I did not offend, unless it were that I gave not these men notice of it, or asked them leave to obey the King. Against this there can be but two objections, should malice itself go to work. The one is, that I moved his Majesty to command the Change. And the other, that now, when I saw myself challenged for it, I procured His Majesties hand for my security. To these I answer clearly; First, that I did not move the King, directly, or indirectly; to make this change. And Secondly, that I had His Majesties hand to the book, not now, but then, and before ever I caused them to be printed, as now they are. And that both these are true, I here again freely offer myself to my Oath. And yet Fourthly, that you may see His Gracious Majesty used not his power only in commanding this change; but his wisdom also; I shal adventure to give you my Reasons, such as they are, why this Alteration was most fit, if not necessary. My first Reason is, In the Litany in Hen. 8. his time a It was put into the Litany of H. 8. his time, as appears in his Primer, with his Injunction before it. : and also under Ed. 6. b And 'tis in both the Service books of Ed. 6. both that which was printed, 1549. And in that which was after, An, 1552. there was this Clause: From the tyranny of the Bishop of Rome, and all his detestable enormities, from all fals doctrine, &c. Good Lord deliver us. But in the Litary in Q Elizabeths time this Clause about the Pope was left out, and it seems of purpose, for avoiding of scandal: And yet the Prelates for that not accounted Jnnovators, or Introducers of Popery. Now 'tis a far greater scandal to call their Religion Rebellion, then 'tis to call their chief Bishop Tyrant. And this Reason is drawn from scandal, which must ever be avoided as much as it may. My second Reason is, that the Learned make but three Religions to have been of old in the world, paganism, judaism, and Christianity. And now they have added a fourth, which is antinomianism, and is an absurd mixture of the other three. Now if this ground of theirs bee true( as 'tis generally received) perhaps it will bee of dangerous consequence sadly to avow, that the Popish Religion is Rebellion. That some opinions of theirs teach rebellion, that's apparently true, the other would be thought on, to say no more. And this Reason well weighed, is taken from the very foundations of Religion itself. My Third Reason is, Because if you make their Religion to bee Rebellion, then you make their Religion, and Rebellion to bee all one. And that is against the ground both of State, and the Law. For when divers Romish Priests and Iesuites have deservedly suffered death for Treason, is it not the constant and just profession of the State, that they never put any man to death for Religion, but for Rebellion and Treason onely? Doth not the State truly affirm, that there was never any Law made against the life of a Papist, quatenus a Papist only? And is not all this stark false, if their very Religion bee Rebellion? For if their Religion be Rebellion, it is not only false, but impossible, that the same man in the same Act should suffer for his Rebellion, and not for his Religion. And this King james of ever blessed memory understood passing well, when( in his premonition to all Christian monarchs * Pag. 336. ) he saith, I do constantly maintain that no Papist either in my time, or in the time of the late Queen, ever dyed for his conscience. Therefore he did not think, their very Religion was Rebellion. Though this Clause passed through Jnadvertencie in his time. And this Reason is grounded both upon the practise, and the Iustice of the Law. Which of these Reasons, or whether any other better, were in His Majesties thoughts, when he commanded the Alteration of this clause, I know not. But I took it my duty to lay it before you, that the King had not only power, but Reason to command it. 10. The Tenth Innovation * Pag. 3. is, That the Prayer for the Navy is left out of the late book for the Fast. To this I say, there is great Reason it should. For the King had no declared Enemy then, nor( GOD bethanked) hath he now. Nor had he then any Navy at Sea. For almost all the Ships were come in, before the Fast-booke was set out. But howsoever, an excellent consequence it is, if you mark it; The prayer for the Navy was left out of the book for the Fast, therefore by that, and such like Innovations the Prelates intend to bring in Popery. Indeed, if that were a piece of the Prelates plots to bring in Popery from beyond Sea, then they were mightily overseen that they left out the prayer for the Navy. But else what reason or consequence is in it, I know not, unless perhaps Mr. Burton intended to befriend Dr. Bastwicke, and in the Navy bring hither the Whore of Babylon to be ready for his Christening, as he most profanely scoffs. Well: I pray GOD the time come not upon this kingdom, in which it will bee found, that no one thing hath advanced or Vsherd in Popery so fast, as the gross Absurdities even in the Worship of God, which these Men, and their like, maintain both in Opinion and practise. 11. The eleventh Innovation, * Pag. 105. is the reading of the second Service at the Communion-Table, or the Altar. To this first I can truly say, that since my own memory, this was in use in very many places, as being most proper( for those prayers are then red which both precede and follow the Communion,) and by little and little this ancient custom was altered, and in those places first, where the Emissaries of this faction came to preach. And now if any in Authority offer to reduce it; this ancient course of the Church is by and by called an Innovation. Secondly, with this the Rubrickes of the Common-prayer book agree: for the first rubric after the Communion tells us that upon holidays, though there be no Communion, yet all else that's appointed at the Communion shall be red. Shall be red? That's true, but where? Why, the last rubric before the Communion tells us, that the Priest, standing at the North side of the Holy Table, shall say the Lords Prayer, with that which follows. So that not onely the Communion, but the prayers which accompany the Communion( which are commonly called the Second service) are to bee red at the Communion-Table. Therefore if this bee an Innovation, 'tis made by the rubric, not by the Prelates; And Master Burtons scoff that this second service must be served in for dainties * Pag. 105. [ Then the Second Service, as dainties, must be said there.] savours too much of Belly and profanation. 12 One thing sticks much in their stomachs, and they call it an Innovation * Pag. 105. too. And that is, bowing, or doing Reverence at our first coming into the Church, or at our nearer approaches to the Holy Table, or the Altar,( call it whether you will) In which they will needs have it, that we worship the Holy Table, or God knows what. To this I answer. First, That God forbid wee should worship any thing but GOD himself. Secondly, that if to Worship GOD when wee enter into his house, or approach his Altar, be an Innovation, 'tis a very Old one. For Moses did reverence at the very door of the Tabernacle, Num. 20. Hezekiah, Num. 20.6. and all that were present with him, when they had made an end of offering, bowed and worshipped,( d 2 Chron. 29.29. 2 Chron. 29.) David calls the people to it with a Venite, O come let us Worship, and fall down, and kneel before the Lord our Maker,( e Psal. 95.6. Psa. 95.) And in all these places( I pray mark it) 'tis bodily worship. Nor can they say, that this was judaical worship, and now not to be imitated. For long before judaism began, Bethel, the House of GOD, was a place of Reverence,( f Gen. 28.17 &c. Gen. 28.) Therfore certainly, Of, and To GOD. And after judaical worship ended, Venite, Adoremus, as far upwards as there is any tract of a Liturgy, was the Introitus of the Priest all the latin Church over. And in the daily prayers of the Church of England; this was retained at the Reformation; and that psalm, in which is Venite, Adoremus; is commanded to begin the Morning Service every Day. And for ought I know, the Priest may as well leave out the Venite, as the Adoremus; the calling the people to their duty, as the duty itself, when they are come. Therefore even according to the Service-booke of the Church of England, the Priest and the People both are called upon, for external and bodily Reverence and Worship of GOD in his Church. Therefore they which do it, do not Innovate. And yet the Government is so moderate( God grant it be not too loose therewhile) that no man is constrained, no man questioned, only religiously called upon, Venite, Adoremus, Come, let us worship. For my own part I take myself bound to worship with body, as well as in soul, when ever I come where GOD is worshipped. And were this kingdom such as would allow no Holy Table, standing in its proper place( and such places some there are) yet I would worship God when I came into His house. And were the times such, as should beat down Churches, and all the curious carved work thereof, with Axes, and Hammers, Psal. 74.6. as in Psa. 74.( and such times have been) yet would I worship in what place soever I came to pray, though there were not so much as a ston laid for Bethel. But this is the misery; 'tis superstition now adays for any man to come with more Reverence into a Church, then a Tinker and his Bitch come into an Ale-house; the comparison is too homely, but my just indignation at the profaneness of the times, makes me speak it. And you my Honourable Lords of the Garter, in your great Solemnities, you do your Reverence, and to Almighty God, I doubt not, but yet it is Versus altar, towards his Altar, as the greatest place of Gods Refidence upon earth.( I say the greatest, yea greater then the Pulpit. For there 'tis Hoc est corpus meum, This is my Body. But in the Pulpit, tis at most, but; Hoc est Verbum meum, This is my Word. And a greater Reverence( no doubt) is due to the Body, then to the Word of our Lord. And so, in Relation, answerably to the Throne, where his Body is usually present, then to the seat, whence His Word useth to be Proclaimed. And God hold it there, at His Word; for, as too many men use the matter, * Tis Hoc est verbum Diaboli. This is the word of the devil, in too many places. witness Sedition, and the like to it.) And this Reverence ye do when ye enter the chapel, and when you approach nearer to offer. And this is no Innovation, for you are bound to it by your Order, and that's not New. And idolatry it is not, to worship GOD towards His Holy Table; For if it had been Idolatry, I presume queen Elizabeth, and King James would not have practised it, no not in those Solemnities. And being not idolatry, but true Divine Worship, You will, I hope, give a poor Priest leave to Worship God, as yourselves do: For if it be Gods Worship, I ought to do it as well as You: And if it be Idolatry, You ought not to do it more than I. I say again, I hope a poor Priest may Worship God with as lowly Reverence as you do, since you are bound by your Order, and by your Oath, according to a Constitution of Hen. the fifth,( as appears a In Libro Nigro. Win lesoriensi. p. 6●. ) to give due honour and Reverence, Domino Deo, & Altari ejus, in modum virorum Ecclesiasticorum; That is, to the Lord your God, and to His Altar( for there is a Reverence due to that too, though such as comes far short of Divine Worship) and this in the Manner, as ecclesiastical Persons both Worship and do Reverence. The Story which lead in this Decree is this: King Henry the fifth, that Noble and victorious Prince, returning gloriously out of France, sat at this Solemnity; and finding the Knights of the Order scarce bow to God, or but slightly, and then bow towards Him and His Seat, startled at it( being a Prince then grown as religious, as he was before victorious,) and after asking the Reason; for till then the Knights of the Order never bowed toward the King or his Seat; the Duke of Bedford answered, it was settled by a Chapter Act three yeares before. Hereupon, that Great King replied, No, Ile none of this, till you the Knights do it Satis been, well enough, and with due performance to Almighty GOD. And hereupon the forenamed Act proceeded, that they should do this duty to Almighty GOD, not slightly, but Ad modum virorum Ecclesiasticorum, as low, as well, as decently, as clergymen use to do it. Now if you will turn this off, and say, it was the superstition of that Age so to do; Bishop jewel will come in to help Me there. For where Harding names divers Ceremonies, and particularly bowing themselves, and adoring at the Sacrament, I say, adoring at the Sacrament, not adoring the Sacrament; there Bishop jewel( that learned, painful, and reverend Prelate) approves all both the Kneeling and the bowing, and the standing up at the gospel( which as ancient as it is in the Church, and a common custom, is yet fond made another of their Innovations: a B. jewels reply to Hardings answer Art. 3. Div. 29. ) And further, the Bishop addes*,) That they are all commendable gestures, and tokens of devotion, so long as the people understand what they mean, and apply them unto GOD. Now with us the people did ever understand them fully, and apply them to God, and to none but God, till these factious spirits, and their like, to the great disservice of God and his Church, went about to persuade them, that they are superstitious, if not Jdolatrous gestures: As they make every thing else to be, where God is not served slovenly. 13 The Thirteenth Innovation * Pag. 4.5.105. is: The placing of the holy Table Altarwise, at the upper end of the chancel, that is, the setting of it North and South, and placing a rail before it, to keep it from profanation, which Mr. Burton says, is done to advance and usher in Popery. To this I answer, That 'tis no Popery, to set a rail to keep profanation from that Holy Table: nor is it any Innovation to place it at the upper end of the chancel as the Altar stood. And this appears both by the Practise, and by the Command and Canon of the Church of England. First, by the Practise of the Church of England. For in the Kings royal chapels, and divers Cathedrals, the Holy Table hath ever since the Reformation stood at the upper end of the choir, with the large or full side towards the people. And though it stood in most Parish Churches the other way, yet whether there be not more reason, the Parish Churches should bee made conformable to the Cathedral and Mother Churches, than the Cathedrals to them, I leave to any reasonable man to judge. And yet here is nothing done either by violence or command to take off the Indifferency of the standing of the Holy Table either way, but only by laying it fairly before men, how fit it is there should bee order, and uniformity; I say still reserving the Indifferency of the standing. But howsoever I would fain know, how any discreet moderate man dares say, that the placing of the Holy Table Altar-wise( fince they will needs call it so) is done either to advance or Usher in Popery? For did queen Elizabeth banish Popery, and yet did she all along her reign, from first to last leave the Communion Table so standing in her own chapel royal, in Saint Pauls and Westminster, and other places; and all this of purpose to advance or Usher in that Popery which shee had driven out? And since Her death have two Gracious Kings kept out Popery all their times, and yet left the Holy Table standing as it did in the queens time, and all of purpose to advance or Usher in Popery which they kept out? Or what's the matter? May the Holy Table stand this way in the Kings chapel or Cathedrals, or Bishops chapels, and not elsewhere? Surely, if it be decent and fit for Gods Service, it may stand so( if Authority please) in any Church. But if it advance or Usher in any superstition and Popery, it ought to stand so in none. Nor hath any Kings chapel any Prerogative( if that may bee called one) above any ordinary Church to dis-serve God in by any Superstitious Rites. Where, give me leave to tell you, that the King and his chapel are most jeeringly, and with scorn abused, in the last leaf of Mr. Burtons Mutinous appeal, for such it is. Secondly, this appears by the Canon or Rule of the Church of England too, for 'tis plain in the last Injunction of the queen; That the Holy Table ought to stand at the upper end of the choir, North and South, or Altar-wise. For the words of the queens Injunctions are these. The Holy Table in every Church( mark it I pray, not in the royal chapel or Cathedrals only, but in every Church) shall bee decently made and set in the place where the Altar stood. Now the Altar stood at the upper end of the choir North and South, as appears before by the practise of the Church. And there to set it otherwise, is to set it cross the place, not In the place where the Altar stood: and so Stulti dum vitant vitia— weak men, as these libelers are, run into one Superstition, while they would avoid another; For they run upon the superstition of the cross, while they seek to avoid the superstition of the Altar. So you see here's neither popery nor Innovation in all the practise of queen Elizabeth, or since. These words of the Injunction are so plain, as that they can admit of no shift. And give me leave to tell you, that a very learned Prelate of this Church, and one, whom I think these men will not accuse, as a man like to advance or Usher in Popery, is of the same opinion: 'Tis my Lord the Bishop of Salisbury. Some difference was lately rising about placing the Communion-Table in a Parish Church of his diocese. The Bishop careful to prevent all disorder, sends his Injunction under his hand and seal to the Curate and Church-Wardens, May 17. 1637. to settle that business: In which he hath these two passages remarkable. I have seen and red the Order. The first passage is this; By the Injunction of queen Elizabeth( saith he) and by Can. 82. under King James, the Communion Tables should ordinarily be set and stand with the side to the East wall of the chancel. Therfore this is no Innovation, since there is Injunction and Canon for it. The other passage is this; 'Tis Ignorance( saith that learned Bishop) to think that the standing of the Holy Table there, relishes of Popery. Therfore, if it do not so much as relish of popery, it can neither advance it, nor Usher it in. And therefore this is a most odious slander, and scandal cast upon Us. So here's enough both for the Practise and Rule of the Church of England since the Reformation. Now before that time, both in this and other Churches of christendom, in the East and West ordinarily the Holy Table or Altar stood so; Against this Mr. Burton says little. But the lincolnshire Minister comes in to play the puritan for that. Concerning which Book( falling thus in my way) and the nameless Author of it, I shall only say these two things. The one is, that the Author prevaricates from the first word to the last in the book; for he takes on him both for the Name and for the placing of the Holy Table, and the like, to prove, that Generally and Universally, and Ordinarily in the whole catholic Church, both East and West, the Holy Table did not stand at the upper end of the choir or chancel. And this he must prove, or he doth nothing. Now when he comes to make his proofs, they are almost all of them particular, few or none general and concludent; For he neither brings Testimonies out of the general and received Rituals of the eastern and western Churches, nor of Fathers and Histories of the Church, which speak in general terms of all, but where they speak of particular Churches only. So that suppose the most that can be, that is, suppose his quotations bee all truly alleged, and true too in the sense that the Minister takes them( though in very truth, the places, most of them, are neither truly alleged, nor rinsed,) yet they are but exceptions of, and exemptions from the general practise. And you know both in Law and Reason, Exceptio firmat Regulam in non exceptis. So that upon the sudden I am not able to resolve, whether this Minister hath done more wrong to himself or his Readers, for he hath abused both. The other is, that in the judgement of very many learned men, which have perused this book, the Author is clearly conceived to want a great deal of that learning to which he pretends: or else to have written this Book wholly, and Resolvedly against both his science and his conscience. And for my own part, I am fully of opinion, this book was thrust now to the press, both to countenance these libelers, and as much as in him lay, to fire both Church and State. And though I wonder not at the Minister, yet I should wonder at the Bishop of the diocese( a man of learning and experience) that he should give Testimony to such a business, and in such times as these. And once more, before I leave the Holy Table, Name, and Thing, give me leave to put you in mind, that there is no danger at all in the Altar, Name, or Thing. For at the beginning of the Reformation, though there were a Law for the taking down of the Altars, and setting up of Holy Tables in the room of them; yet in some places the Altars were not suddenly removed. And what says the queen in her Injunction to this? Injunct. ultim. Why she says, That there seems no matter of great moment in this, saving for uniformity, and the better imitation of the Law in that behalf. Therefore for any danger or hurt that was in the Altars, Name, or Thing, they might even then have been left standing, but for Uniformity, and the Imitation of the Law. But howsoever, it follows in the same Injunction, that when the Altar is taken down, the Holy Table shall bee set In,( not cross) the place where the Altar stood; which( as is aforesaid) must needs be Altar-wise. 14 The Fourteenth and the last Innovation comes with a mighty Charge, & 'tis taken out of an Epistle to the temporal Lords of his Majesties Privy council. Of which Epistle we got one sheet, and so( for ought I yet know) that Impression stayed: In that Sheet is this charge, The words are, The Prelates, to justify their proceedings, have forged a new Article of Religion, brought from Rome ( which gives them full power to alter the Doctrine and Discipline of our Church at a Blow, as they Interpret it) and have foisted it( such is their language) into the beginning of the Twentieth Article of our Church. And this is in the last edition of the Articles, Anno 1628. in affront of his Majesties Declaration before them, &c. The Clause( which they say is forged by us) is this: The Church,( that is, the Bishops, as they expound it) hath power to decree Rites and Ceremonies, and Authority in matters of Faith.( The word is Controversies of Faith, by their leave) This Clause( say they) is a forgery fit to be examined, and deeply censured in the star-chamber. For 'tis not to be found in the latin or English Articles of Edw. 6. or Q. Elizabeth, ratified by Parliament. And then in the margin thus, If to forge a Will or Writing be censurable in the Star-chamber, which is but a wrong to a private man: How much more the forgery of an Article of Religion, to wrong the whole Church, and overturn Religion which concerns all our souls. This is a beavie charge, my Lords: But I thank GOD the Answer's easy. And truly I grant, that to forge an Article of Religion in whole or in part, and then to thrust it upon the Church, is a most heinous crime, far worse then the forging of a dead. And is certainly very deeply censurable in this Court. And I would have humbly besought you, that a deep censure might have been laid upon it, but that this sheet was found after, and so is not annexed to the Information, nor in Iudgement at this present before you. But then, My Lords, I must tell you, I hope to make it as clear as the day, that this forgery was not, that this clause mentioned was added, by the Prelates to the Artiele, to gain power to the Church, and so to serve our turns. But that that clause in the beginning of the Article was by these men, or at least by some of their Faction, razedout, and this to weaken the just power of the Church to serve their turns. They say( to justify their charge) that this clause is not to be found in the Articles, English or latin, of either Ed. 6. or Q. Elizabeth. I answer: The Articles of Edw. 6. and those made under Q. Elizabeth differ very much. And those of Ed. 6. are not now binding. So whether the Clause be in or out of them, 'tis not much material. But for the Articles of the Church of England, made in the queens time, and now in force, that this clause for the power of the Church to decree Ceremonies, and to have Authority in controversies of faith, should not be found in English or latin Copies, till the year, 1628. that it was set forth with the Kings Declaration before it, is to me a miracle; but your Lordships shall see the falsehood and boldness of these men. What? Is this affirmative clause in no copy, English or latin till the year 1628? Strange: Why, my Lords, I have a copy, of the Articles in English, of the year 1612. And of the year, 1605. and of the year 1593. and in latin of the year, 1563. which was one of the first printed Copies, if not the first of all. For the Articles were agreed on but the Nine and twentieth day of January, Anno 1562. According to the English Account. Anno 1563. According to the julian Account. And in all these, this Affirmative Clause for the Churches power is in. And is not this strange boldness then to abuse the World, and falsely to say 'tis in no Copy, when J myself, out of my own store, am able to show it in so many, and so anciently. But My Lords, I shall make it plainer yet: For 'tis not fit concerning an Article of Religion, and an Article of such consequence for the Order, Truth, and Peace of this Church, you should rely upon my Copies, be they never so many or never so ancient. Therefore I sent to the public Records in my Office, and here under my Officers hand, who is a public Notary, is returned me the Twentieth Article with this Affirmative Clause in it. And there is also the whole Body of the Articles to bee seen. By this your Lordships see how free the Prelates are from forging this part of the Article. Now let these men quit themselves and their faction, as they can, for their Index Expurgatorius and their foul Rasure in leaving out this part of the Article. For to leave out of an Article is as great a crime as to put in; And a main Rasure is as censurable in this Court as a forgery. Why, but then my Lords; what is this Mystery of Iniquity? Truly, I cannot certainly tell, but as far as I can, I'll tell you. The Articles you see were fully, and fairly agreed to, and subscribed in the year— 1562 / 3. But after this, in the year 1571. there were some that refused to subscribe, but why they did so, is not recorded. Whether it were about this Article or any other I know not. But in fact this is manifest, that in that year 1571. the Articles were printed both in latin, and English, and this Clause for the Church left out of both. And certainly, this could not bee done, but by the malicious cunning of that Opposite Faction. And though I shall spare dead mens names where I have not certainty; Yet if you bee pleased to look back and consider who they were that Governed businesses in 1571, and rid the Church almost at their pleasure; And how potent the Ancestors, these libelers began then to grow, you will think it no hard matter to have the Articles printed, and this Clause left out. And yet 'tis plain, That, after the stir about Subscription in the year 1571. the Articles were settled and subscribed unto at last, as in the year 1562. with this Clause in them for the Church: For looking farther into the Records which are in mine own hands, I have found the book of 1562 / 3. subscribed by all the Lower house of Convocation, in this very year of Contradiction, 1571. Dr. John Elmar( who was after Lord Bishop of London) being there Proloquutor: Alexander Nowell dean of Saint Pauls, having been Proloquutor in 1562 / 3. and yet living and present and subscribing in, 1571. Therefore, I do here openly in Star-chamber charge upon that pure Sect this foul corruption of falsifying the Articles of the Church of England; let them take it off as they can. I have now done, and 'tis time I should, with the Innovations charged upon the Prelates, and fit to be answered here. Some few more there are, but they belong to matter of Doctrine, which shall presently bee answered, Justo Volumine, at large, to satisfy all wel-minded people. But when Mr. Burtons book, which is the main one, is answered,( I mean his book, not his railing) neither Prynne, nor Bastwicke nor any Attendants upon Rabshakeh shall by me or my care be answered. If this Court find not a way to stop these libelers mouths and pens, for me they shall rail on till they be weary. Yet one thing more I beseech you, give me leave to add. 'Tis Master Burtons charge * Pag. 175. upon the Prelates. That the Censures formerly laid upon Malefactors, are now put upon Gods Ministers for their virtue and Piety. A heavy charge this too. But if he or any man else can show that any man hath been punished in the High Commission, or else where, by the Prelates, for virtue and Piety, there is all the reason in the world wee should bee severely punished ourselves. But the truth is, the Vertue and Piety for which these Ministers are punished, is for preaching schism and sedition, many of their Sermons being as bad as their Libels; As Burtons libel was one of his Sermons first. But whether this stuff have any Affinity with virtue and Piety, I submit to any Christian Reader. And yet Mr. Burton is so confident of his Jnnocency, even in this cause wherein he hath so foully carried himself, that he breaks forth into these words * page. 7. , J never so much as once dreamed, that Impiety and impudence itself in such a Christian State as this is, and under such a gracious Prince, durst ever thus publicly have called me in question, and that upon the open Stage, &c. You see the boldness of the Man, and in as bad a cause, as( I think) in this kind ever any man had. I shall end all with a passage out of S. Cyprian, f Lib. 1. Ep. 3. when he, then Bishop of Carthage, was bitterly railed upon by a pack of schismatics, his answer was, and 'tis now mine; They have railed both bitterly and falsely upon me, and yet Non oportet me paria cum illis facere; it becomes not me to answer them with the like, either Levities or Revilings, but to speak and writ that only which becomes Sacerdotem Dei, a Priest of God. Neither shall I in this give way( though I have been extremely vilified) to either grief or passion to speak, remembering that of the Psalmist a Psa. 37 8. Psal. 37. Fret not thyself, else shalt thou be moved to do evil. Neither yet by Gods grace shall the Reproaches of such men as these, make me faint or start aside, either from the Right way in matter of practise( they are S. Cyprians words again * ●b. p. 10. ) or à certâ regulâ, from the certain rule of faith. And since in former times, some spared not to call the Master of the house Beelzebub, how much more will they bee bold with them of his household, as it is in S. Matthew * S. Mat. 10 25. , cap. 10. And so bold have these men been; but the next words of our Saviour are, fear them not. I humbly crave pardon of your Lordships for this my necessary length, and give you all hearty thankes for your Noble patience, and your just and Honourable censure upon these Men, and your Unanimous dislike of them, and defence of the Church. But because the business hath some reflection upon myself, I shall forbear to censure them, and leave them to GODS mercy, and the KINGS Iustice. FINIS.