Answer to Exceptions Against His Litany Part 2 — John Bastwick

Answer to Exceptions Against His Litany Part 2 · John Bastwick

THE SECOND PART OF THE LATENY, OF IOHN BASTWICK, Doctor of Phiſick.

WORTHY SIR

I Was ſometime in a demurre, whether I ſhould anſwer any thing or no, vntounto the exceptions you made againſt my LETANY: and had I not indeed heard from many, that others alſo, from your ſpeeches conceiued ſomething in it, might well hauehave been omited, who by that meanes, began to hauehave a preiudicat opinion of my honeſt endeauours, I ſhould neuer hauehave vouchſafed to hauehave giuen a reaſon of my proceedings in that behalfe, till I had been called in queſtion. But in regard of that: I thought fit in the meane time, in a few words to ſignifie vntounto you, that whatſoeuer you ſeeme to blame, as either fauouring of raſhnes, or not ſo graue, was of purpoſe put in by me, and proceeded from no diſguiſed diſtemper or vnadviſednes but from mature deliberation and very good reaſon.

And whatſoeuer you may thinke of it, I hope among equall Iudges, it can no wayes, hurt the cauſe of any honeſt men, nor procure trouble to me: my onelyonly ayme and end being the honour of God and the King and the generall good of this Kingdome, Which I ſhall euer preferr before my owne life and well being. Nay had I neuer ſo many liues, I would willingly looſe them all in the cauſe of either. Neither do I ſuppoſe any wiſe men, to be ſo ſhallow, that if I ſhould handle a good cauſe neuer ſo weakely, or vnaduiſedly, that the truth it ſelfe ſhould ſuffer for my deficiency, or others fare the worſe for my temerity. God forbid, that one mans fayling ſhould any wayes proue fatall to all thoſe that are innocent.

More charity I do conceiue yet dwels in the world, then that the innocuous ſhould ſuffer with the delinquent.

But now breifly to ſumme vp what you obiect againſt MY LETANY, OBLIGATION and EPISTLE to the LADY. You ſeemd to blame ſome three paſſages, as not ſo graue but comicall, others to hyperbolicall, and ſauouring of ſome virulency: and in fine thinke, that ſome others will be queſtionable, as ſcandalous, and ſomewhat diſhonourable to the diuine Sacrament of Baptiſme, and the holy ordinance of Matrimony. To all which, I ſuppoſe among all rationall men, I ſhall find no great difficulty to anſwer, when I am called thereunto.

But in the meane time, by way of preface, I hauehave ſent you the enſuing lines, in the which I ſhall tell you, and that vponupon good grounds, there is no iuſt cauſe why any ſhould blame mee for mingling ioc… ſerijs et ſeria iocis; all ſcurrility and prophaneſſe being avoyded. For there wants not preſidents of this kind in ſacred writ: that in the moſt graue and waightieſt matters it pleaſed the Prophets of old to vſe ironicall ſpeeches, yea the holy Scriptures are full of them; But not now to enumerat many, let one at this time ſuffice to be ſpecified. Where the Prophet deridingly bids. Bals Prieſts cry alowd, for that their God might either be in a iourney, or a ſleep, or talking with his freinds, I pray was not this as deepe an Irony as any euer was, and that in a ſerious buſineſſe?

But to ſpeak no more of that, let vsus looke into all the famous writers of all ages, and you ſhall find that many of them hauehave vſed this method, for the diſcouering and confuting of error, and hauehave more confounded the aduerſaries of the truth in a pleaſant and merry way, then with all the grauity they could euer vſe. I dare ſay the Papiſts themſelues will tell you that ALAGVNDE, that noble Gentleman did them more hurt with his Beehiue. And two or three other ſuch books, mixing and contempering mirth with ſeriouſnes, thē the profoundeſt Doctor of that age with all the pouderoſity of Arguments and ſolideſt tractats.

Such delight change of writing brings, that euen as the ſame meat dreſſed after a common maner, is not ſo pleaſing, nor ſo delightfull to many, that know the diuerſity of taſts; but cooked with ſome variety, as ſome time with tart, ſometime with pleaſant ſauce, doth conciliat an excellent appetit: ſo the ſame truth, diuerſly ſet out, and comming forth in a new faſhion, and ſomething merrily, makes more gazing after it, then if it were in an ordinary graue matronly habit, which vſually is not looked after. Neither was it euer more ſeaſonable, then in this age, where there is ſuch plurality of mutations in all things. Beſides, a Writer muſt looke at the condition of the people, whoſe benefit he aymes at, the variety of humors, ſexes and conditions, and muſt ſo order things, that they may pleaſe the moſt. If grauity pleaſe not, they may hauehave that which may make them merry. If ſeriouſnes on the other ſide & ſobriety be prized, they may find no want of that neither, there being both the one and the other ſo mingled together, as they may take away nauciouſnes and recreat the readers. And this indeed is the beſt way of writing, though nothing now a dayes can pleaſe all mens phantaſies.

It was the counſell of the Fathers, to write with diuerſity of ſtyle in the ſame faith, that the enimies of the Goſpell, and errors might the better be oppoſed, and that the way of truth might the more eaſily be found out and falſity diſcouered; an excellent meanes of which, they conceiued to be the variety of ſtyles and writing. And ſo dayly experience teacheth vsus. It is with many men in our dayes as it is with thoſe that are ſtung with the Tarantula in Apulia, who are cured by muſick, and that not with eueryevery ſort of muſick, but ſuch onelyonly, as at that inſtant pleaſeth their humour, which the Muſitian playes long many times before he can find out, or light vponupon, and ſometyme can neuer hit it; ſo that many periſh being ſodainly ſtupiſied and benummed with the poyſon. But if the fidler ſtrike vponupon that ſtring that pleaſeth their Phantaſy, then immediatly they dance and ſo continne till they fall downe out of wearineſſe, then keeping them very warme & ſweating them, when they hauehave got new ſtrength that they, begin to ſtirr againe, they likewiſe fall a playing the ſame leſſon, and they dance afreſh, and ſo by fits continue this exerciſe, till they hauehave ſweat-out all the malignancy and the venome: and by this meanes and this onelyonly they are cured.

Euen ſo I ſay, in this age where there are ſo many ſtung with Popish Tarantulas, all ſorts of muſick cannot pleaſe them to make them ſweat out their Poiſon of errors; for I playing formerly▪ ſomewhat grauely, it delighted not their phanſies, I hauehave endeauoured now therefore with a more merry leſſon, to try if there be any way to purge that venome & to reſtore them to ſanity of mind and body. Our Sauiour Chriſt compared the men of his time, to a company of little children ſitting in a market place, that allthough their fellowes had mourned vntounto them, they neuer had condoled with them: and all though they had piped yet they neuer had danced, ſo attent they were to their fopperyes and vaine inuentions, that neither mercy nor indgments nor any thing could preuaile with them: And yet our Saviour ceaſeth not ſtill to vſe all meanes to the bringing them to the knowledge of God and of themſelues. And now to ſpeak ſomething to the matter in hand, and for my owne particular. You cannot be ignorant, that for theſe three ſcore yeares and vpward there hauehave been thouſands, that hauehave writ with all maner of grauity and humble lowlines calling for reformation, and yet nothing hath been liſtned vntounto, but for their paines they hauehave beene Seuerely puniſhed, and miſerably vndone by the PRELATS.

As for my ſelf, I neither medled nor made with them, nor their dignities, and notwithſtanding out of their meere ſuſpition, to the diſhonor of God and the King, and our holy profeſſion, they hauehave ruined mee and all mine, and I hauehave now layn in priſon mourning theſe two yeares, and few hauehave lamented with mee I muſt confeſſe I had at this inſtant a humour of piping, to ſee if I can put any of my brethren into a mind to dance out of error, & ſweat out the contagion and poiſon of hereſies that are now drunk in; and if I ſhall ſeeme to hauehave been ouer pleaſant, they will I hope diſpenſe with it, when they know the occaſion. You thinke that in my Letany I am too comicall, I conceiue that to be a miſpriſion in you, for what I hauehave ſet forth is moſt true, and not fained, moſt of which I hauehave been an eve witnes of, and can produce thouſands to witnes the ſame with mee. And were I a little comicall, I hope the PRELATS will not blame that in mee: For not long ſince they themſelues, in an open Court of iudicature in cenſuring one that writ againſt comedyes, teſtifyed their liking vntounto them, affirming they allowed of Comedies, ſo the abuſe were taken away (which is abſent in mine) & withall ſayd, that ſome of the ancient Fathers made a Comedy, which was renowned amongſt the graue and learned.

Now if it be a thing commendable in the Fathers, I hope they will not blame it in their children, in the number of which I am filius Eccleſie et patrum: and eſpecially when they allow them in both their Vniuerſities, and before the Kings and Qneenes Maieſtie; & them allſo made in the ſcorne of thoſe they brand with the name of Puritans, to the diſhonor of their owne Chriſtian profeſſion, and to the expoſing of it, in as much as in them lyes, to the ſcorne of the aduerſaries, in ſo much, (if I hauehave not heard amiſſe) that the Kings highnes and the Queene, to their euerlaſting honours be it ſpoke, were diſpleaſed with it: and that the Queene ſhould ſay, that if ſuch affronts ſhould be put vponupon their Religion in her Country, they would not be thought worthy to liue. This I muſt confeſſe ſhewed a diuine goodnes in that moſt illuſtrious Princeſſe, and doth withall ſufficienly demonſtrate., that her Grace knoweth what belongeth, a little better to the honour of Religion then our greater Maſters.

But be it as you ſuppoſe, as comicall as can be imagined, though in truth there be no ſuch thing, with them and mature eſteemers of things, I hope it will deſerue no blame, If I ſhould play a little vponupon them, when they make it their dayly ſport to fill not onelyonly their ſtages, Courts of Iudicature, but their very pulpits with playes, againſt the moſt holyeſt Chriſtians, yea the cheifeſt of all their paſtimes are imployed in ſcorning, mocking, and telling one filthy tale or other, which of purpoſe they themſelues hauehave inuented againſt them, and all to make them odious amongſt all men: and this is their iournall practice, yea I ſay they make their very pulpits ſtages to diſgrace honeſt men, and their moſt holy profeſſion, to the infinite diſhonour of God, and the ruine of their brethren. I pray go to the Court ſermons, and you ſhall ſee thoſe SYCOPHANTS ſometime bringing into their deſkes Chriſt and the King on the one ſide, and the Iewes and the Puritans on the other. The King they compare to Chriſt in all things. The Puritans (as they terme them) they compare to the rebellious, diſobedient and perſecuting Iews: putting a reed into the Kings hand, in ſtead of a Scepter, a crowne of thornes on his head and the other accoutriments of ſcorne, vſing all maner of contumelies to his Royall Maieſtie, and crying haile Maſter, when in the meane time they make but a ſcorne of his highnes, neither regarding him, nor his lawes; and yeilding no obedience to either. I beſeech you Sir, what is this, but an interlude? If this be preaching, then Haman was a good Preacher: for he preached as good doctrine as theſe doe againſt the poore Iews, and ſought not onelyonly the ruine of one or ſome ſew of them, but the deſtruction of them all, as the Prelats and Preiſts of our age now doe againſt their innocent brethren.

For my part I muſt confeſſe, I hauehave often gone out of the kings chappel with admiration at the Kings moſt excellent goodnes, and that all the honeſt men in the kingdome had not lōg agoe been made a prey to their enemyes deſire: for if one priuat man ſhall but conceiue a diſpleaſure againſt an other, or heare but a ſiniſter report of him, that he is not ſo well affected to him as he imagins, or that he is his enimy, there is forthwith, a violation of freindſhip betwene them, and ueuer a true reconciliation more to be expected: now if Kings had not more heroicall vertues in them of wiſdome, patience, clemency, and forbearing, and if our gracious King were not a Prince of ſurpaſſing debonerity, we ſhould be as ſo many ſheep vntounto the ſlaughter, ſlaine all the day lōg.

Nay we hauehave all cauſe to bleſſe God for our Royall King, and to pray for the continuation of his life and happy raigne long among vsus, and withall, that the Lord would put it into his royall breaſt, duely to looke into the intentions of thoſe enemyes of all goodnes., who ayme not at the flouriſhing of his crowne and dignity but the ruine of it and the true Religion, and to bring in a confuſion both in Church and State for the better effecting of thoſe deviliſh purpoſes, that no gunpowder plot could bring yet to paſſe.

But that we may a little looke back to this preachment of the Court Preists, and the comedy in it. Whereas they compared their bretheren to the rebellious Iewes, I could earneſtly deſire, that his Highnes and the Nobility would but ſeriouſly a little conſider theſe mens proceedings and their Chriſtian candor in it, and that they would examine them▪ by the rule of truth and Iudgement, and then they ſhould well perceiue, that malice and enuy, and not ripe and mature brotherly reaſon had dictated this calumniating ventoſity to thē, by which they make themſelues preuaricators againſt God and men. Let them not therefore ſay, that thoſe they brand with the name of Puritans, are like the Iews, but proue it. Wherein I pray hauehave they euer ſhewne their leaſt diſloyalty to his Maieſty, or plotted any thing againſt his life or dignity or impeached his royalty in any thing? has he not their liues, liberty and purſes to the vttermoſt, yea aboue their abilities at his command? doe they, or euer did they reſiſt his royall authority in the leaſt thing nay in any thing? do not his ſeruants hale them to priſon, take away their goods, driue away their cattle at any time, vponupon any pretence, without the leaſt reluctation▪ Let dayly experience then & the priſons convince this notorious calumniation! wherefore then, are theſe abominable things acted againſt them in their pulpits, before King and Councell, the whole Nobility, and flower of the Kingdome? I know there is not one of theſe poore men, but would ſpēd their beſt bloud, abandon their wiues and children, and hazard their eſtates, yea all they hauehave, for the honour of his crowne and dignity, and that moſt willingly, and although they ſhould be trampled vponupon to death, would neuer harbour a diſloyall thought againſt his Soueraignty; but as Iob ſayd concerning God, if the Lord kill mee I will truſt in him, ſo I dare promiſe in the perſon of them all, if the King ſhould conceiue neuer ſo meanly of them, and of their allegiāce were it to death it ſelfe, yet they would a thouſand times rather die, before they would be found diſloyal in any duty, that the King by the right of a King, or the lawes of his Kingdōe can either expect or chalenge at their hāds, or by any autority or Prerogatiue royall vindicat. How is it thē; I ſay, that theſe unworthy Preiſts dare thus abuſe the Kings royall eares, and ſo honorable an audience with ſuch dayly falſe accuſations?

What a damnable hight of impiety are our profane Preists and Prelats come to, to make the pulpit a ſtage and place to vent moſt ſeditious lyes in▪ and thoſe for the incenſing of the king againſt his moſt loyall Subiects? and that to make a diuiſion between the head and the members? the vnity of which, is not onelyonly the glory, but the ſafety of a kingdome, which neuer floriſheth ſo well, as when there is a ſweet harmony between the king and his people.

This is not to be Miniſters of Chriſt, who is the king of peace, but of the deuill and Antichriſt, ſo to preach. Looke vponupon the firſt Sermon that euer was preached, after the natiuity of Chriſt, by the Angel to the ſhephards, it was a ſermon of ioy and Peace, and of good tidings. Liſten alſo the heauenly hoſt, what a ſermon they made in the theater of glory, in their prayſing of God, and you ſhall heare them ſaying, glory to God in the higheſt and on earth Peace, and good will towards men. And when the diſciples, like the Preiſts and Prelats of our age before better information would hauehave had fire come downe from heavē to deſtroy thoſe that would not entertaine Chriſt, he ſayd vntounto them, you know not of what Spirit you are, teaching all his diſciples euer after by that Sermon to preach peace and good will, and not to incite to deſtruction, their auditors.

And indeed the Goſpell is a meſſage of peace, and the Miniſters of it ſhould teach peace and good will, and not warre, incenſing and inflaming kings againſt their poore Subiects, and alienating the Subiects from their Soueraigne Lords and Maſters. Sainct Tiberne is a fitter Place & pulpet for ſuch Preachers, then the kings chappell. Neither can there be any thing, writ, ſpake, or done too ſeuerely againſt ſuch ſowers of ſedition, and eſpecially thoſe that make the pulpit a place of it. The peace-makers hauehave euer been bleſſed by Chriſts owne teſtimony; but for ſuch as are cauſe of ſedition oppreſſiō and warre in a common wealth, they are accurſed. Chriſt the bleſſed peace maker made peace between God and men. Moſes his ſeruant, he ſtood vp in the gap between God and the people, and made an attonement for the people. The Apoſtles likewiſe were all preachers of peace, and ſo are all their true Succeſſors. But our Preiſts and Prelats, they preach warre, and make the Pulpet a place to act their lying comedies in, to the eſtranging of the king from his Subiects, and breeding in his royall heart ſiniſter ſurmiſes againſt them, to the wounding of the poore Subiects hearts with greefe: when they ſee their King and ruler, the breath of their noſtrils, whom they honour and louelove better then their liues, to be alienated from them. And that the Pecres and Nobles of the king dome, ſhould by their diabolicall preachments harbour any evill thoughts of them. This I ſay wounds the poore Subiects hearts, and of all this lamentable miſery are the Prelats & Preiſts the onelyonly cauſe, by their dayly acts in their pulpits.

They hauehave diuerſe parts in their ſceane. Sometime they bring them in, as moſt dangerous and pernicious enimyes of his Highnes, making them worſe then the powder plotters. And becauſe forſooth there was a man killed his mother and his brother not long ſince, there muſt be a booke printed, that he was a Puritan, & that he did that facinorous exploit, becauſe they would not kneele at the Sacrament and howſoeuer there be ſufficient witneſſes to the contrary; yet that muſt goe for current, there muſt I ſay be a rayling pamphlet ſet forth againſt the whole company of thoſe that feare the Lord, as if they were all of the ſame mold.

But had it been ſo, that a diſtempered man had perpetrated ſo foule a crime, through ſome deuilliſh temptation, that had made profeſſion of religion; muſt it follow they are all ſuch? Becauſe Iudas was a Traytor, muſt all the Apoſtles be therefore condemned? Becauſe one Courtier may be found diſloyall to his Prince, therefore muſt all the reſt be accuſed of the ſame wickednes? and becauſe one merchant may breake and play the knaue, ſhall we ſay that all are ſuch? good reaſon will make no ſuch illation. And yet this muſt be acted and preached before his Maieſtie and that by a Prelat, that all Puritans are ſuch: and a thouſand ſuch impieties are dayly layd to their charge. Yea what wickednes is there, that they are not dayly accuſed of to King and Nobles, both priuatly and publickly?

I hauehave heard many Sermons at the Court, yet neuer did I heare any, wherein I ſaw not the Puritan brought vp, with one ſcorne or other, and ſome notorious lyes told of them. So that I wonder not that thoſe poore men are thought ſo euilly of, though a moſt innocent and harmles people, as any liues upon the earth. For when the place of God it ſelf, from whence truth ſhould onelyonly ſound, is made a theater of lying and falſe accuſations, no wonder that the Kings Maieſty and nobles of the Kingdome, hauehave a prejudicat opinion of them they call Puritans, when they expect nothing but truth and veritable narrations from that place.

In my yonger dayes (that I may in ſome thing relate my owne condition) I was bred in as great a hatred of Puritans, as any tender yeares was capable of, as it is well knowne, and thought thoſe men not worthy to liue, yet knew not any of them, (our Country hauing then ſcarce two in it) neither was there a ſermon perhaps in halfe a yeare thereabouts, and that read out of a paper booke, and halfe of it commonly was rayling againſt the Puritans. But whē it pleaſed God that ſome of thoſe, that ſpake euilleſt of them (through ſurfetting and exceſſe had brought themſelues to languiſhing ſicknes, and after to death it ſelfe) I ſay, when thoſe men, in their greateſt extremities, choſe rather to truſt them, yea and to preferre them, before there owne brethren and nieſt kinſ-folks, and bequeath their children & eſtats into their hands, and then being alſo demanded the reaſon of ſuch truſt, and confidence in them, whom they had reputed the worſt of men before, and moſt of all traduced and hated, they then openly declared themſelues, and their opinion of them, ſaying that they were now dying men, and that it was now time to ſpeake the truth, and that they in their harts beleiued, they were the true ſeruants of the Lord, howſoeuer deſpiſed and contemned in the world, and withall they deſired that their ſoules might goe the way that theirs went.

I ſay when I ſaw ſuch a wonderfull change in theſe men, who were men many of them, of knowledge and vnderſtanding in all religions, and ſome of them trauellars and courtiers, and that now on their death beds, they ſhould giuegive ſuch an approbation and ſo honourable teſtimony of thoſe men, of whom they had in their proſperity ſpoken ſo maliciouſly, I being then of yeares of deſcretion, and better able to diſcerne and iudge of things that differ, began more ſeriouſly to conſider of that matter, and ſoe much the more ſtudious I was, becauſe I had in ſome ſort, ſeene the vanity of all pleaſures, hauing indeed been bred in nothing elſe. The right way then to find bleſſednes, was my onelyonly ayme: which through Gods ſpeciall fauour & benediction vponupon my earneſt endeauours, dayly reading of the word and holy ſcriptures, priuat duties. godly ſociety and frequent hearing of the word, which is onelyonly able to ſaue our ſoules, I found out, to the prayſe and honour of his name be it ſpoken. And I then well perceiued, looking into the liues and maners of men, that thoſe that were comonly branded with the name of Puritans, were the happieſt, and that if any were eternally bleſſed, they were ſuch of them as ſquared there liues in ſincerity according to their profeſſion.

And leaſt that I might through an ouerweening conceit of ſome ſeeming bleſſednes in them, be miſtaken; I contented not my ſelf with home comparing of men and domeſticall experience, but I reſolued to ſeek out ſtill a more excellent way if there were any; whereupon I went into forraine nations and liued among all ſorts of men, and in the greateſt Princes Courts, conuerſing among all ranks and orders of them, and that many yeares, and amongſt all profeſſions, Courtiers, Soldiers, Scholars, citizens, merchants, and among all ſects, of factions and religions, and examining all thoſe in the ballance of Iudgment, I found none in life and death happy and truely comfortable, but thoſe that are branded with the name of Puritans or at leaſt thoſe that liue and die in their faith. And for my owne particular, to ſpeake now my conſcience, I had rather goe the way of the meaneſt Puritans that liue and die according to their profeſſion, then of the greateſt Prelats that euer liued vponupon the earth; and this I ſpeake in the preſence of God: for of the ones happineſſe I am as ſure as the word of God is ſure, and of the others I can promiſe nothing, hee liuing in rebellion to God all the dayes of his life, and his repentance not knowne vntounto mee.

And notwith ſtanding I ſay all rhis, that theſe are ſuch an holy people: yet are they made but the offſcouring of the world, and of all things, and brought vponupon eueryevery ſtage, and into the pulpit, as fitteſt for ludibry by the Players Preiſts, and Prelats, yea and in their Courts it is enough to ruine a mans cauſe, if his aduerſary can but taint him with the name of a Puritan; but moſt eſpecially are they vilely abuſed by the Preiſts and Prelats in their Pulpits.

Now I ſay, if it be lawfull in them, to make playes of honeſt men, and to faine what they pleaſe againſt them: I pray let it be lawfull in mee, in merriment to ſpeake the truth of them, which as neare as I can, I will not tranſgreſſe. If ſome ſhall ſay, they hauehave not ſo great traynes nor ſo much adoe in their marching; I affirme, that at all tymes, they goe more like Princes, then humble Miniſters of Christ, and the Apostles Succeſſors, of whom we neuer reade, they came euer in coach or on horſeback, but when Paul was mounted by autority; or that they had euer a ſeruant to attend them, much leſſe ſuch pompe and ſtate: & yet one of them conuerted more ſoules in one day, then all the Prelats euer did that euer I read of: neither to ſpeake truely, hauehave I heard of any they euer conuerted, but of many thouſands they hauehave confounded. But now to the matter in hand becauſe one of their abetters ſayd not long ſince, that they had not ſuch attendance as I accuſe them of. I ſay, if they hauehave leſſe company one day, they hauehave more an other, and whether they be their owne or others Seruants, when they are in their Company, be they the Nobles themſelues, they are all their attendants, and the beſt of them moſt hartily glad if by their ſeruice they can pleaſe them, and we know it vſuall, that the denomination of the retinue is alwayes from the greateſt, and they are ſayd to be his followers. And I hauehave heard the purſuiuants themſelues often brag of the greatnes of their Maſters attendance, and in ſuch ample maner, as I thinke the Kings Maieſtie hath not commonly greater: and therefore that cannot be denyed, which is dayly practiſed. And for their Seruants inſolency I hauehave frequently both ſeene it and felt it. Now whereas you thinke, that it will not be will taken, that I call Bishops, Preists and Deacons Antichrists little toes; and in my LETANY deſire deliuerahce from them, and withall ſeeme to accuſe them of incontinency, all which you thinke will be cenſured of vnad uiſednes at leaſt, if not thought ſcandalous and puniſhable.

To this I anſwer, firſt, that by Bishops, I vnderſtand the Prelats and by Preists their owne creatures, a generation vnknowne in the Church of Christ: and by Deacons, the vnderunder Preists in this Kingdome, Officers of which the Scripture knoweth nothing likewiſe. For the Deacons ſuch as the Churches choſe, and were allowed by the Apoſtels, they were men of grauity, full of Faith and the Holy Ghoſt, men of wiſdome and good gouerment and honeſty, and were the treaſures of the faithfull and the Church of God, and diſtributed the liberalityes of the Saints amongſt the poore indigent and neceſſitated brethren. Now, I know neuer a Deacon in England either guilty of any of thoſe Vertues before ſpecified, or that was euer imployed in that Office, or was thought fit to be truſted, with the treaſury of the poore, or tooke the leaſt care of them, who ordinarily they trample vponupon and moſt reprochfully abuſe with the name of raſcality. So that ſuch Deacons as I pray againſt, are limbes of the Beast, and the inferior order of shauelings, & ſuch as ought to be ſpewed out of the Church, as profitable for nothing but the increaſe of wickednes.

And for Bishops ſuch as God appoynted I honour them, and will mayntayne their dignity to the laſt drop of my bloud, ſo far I am from praying againſt ſuch. Neither did I euer ſpeake vnreuerently againſt the Kings Bishops, and thoſe that were apoynted as an Order in the State, till they had in their open court renounced his authority, and run themſelues by that, and many other notorious proceedings into a Praemunire; and ſo had made themſelues enemyes of his Prerogatiue royall, and delinquents againſt his Maieſtie, and vnderunder his Highneſſes diſpleaſure, as by the Statutes of the Kingdome they are proclamed to be, and by the defenders of their proceedings in their Eccleſiaſticall Courts: who in a booke ſet forth by their common conſent, doe conclude all thoſe in a Premunire, that challenge their authority Iure diuino, as the Pope and clergie of Rome, which at this time they doe. And for your better ſatiſfaction looke in the Apology for proceedings in Courts Eccleſiaſticall (a booke made by the Prelats owne creatures) and in the firſt chapter, you ſhall ſee all the Prelats by their owne witnes in a Premunire and delinquents againſt his Maieſtie in a high degree of contumacy.

And truely I thinke there was neuer ſuch an affront put vponupon regall dignity, as on that day I was cenſured; neuer ſuch diſhonour put vponupon the Scriptures, by ſuch as would be thought Miniſters of the word and the Bishops and Paſtors of Chriſt: neither were the ſcriptures euer more blaſphemouſly abuſed, thē they were at that time in their open aſſembly. I ſhall briefly therefore tell you that dayes work, of which there is a thouſand witneſſes, as alſo of their impious words againſt the moſt ſacred word of God and diuine oracles of holy writ, by all which, you will ſee, I hauehave good reaſō to call them ANTICHRISTS LITTLE TOES, and to pray againſt them: for they are as Diſperatly impious, & equally to be deteſted of all ſuch as truely feare the Lord and the King: for if wee compare them together, there will no diſparity appeare between them, they being eueryevery way as malicious againſt the word of God and his deare ſeruants, and as diametrally oppoſing regality as Antichriſt himſelf. But that all things may the more clearly be euidenced vntounto you, let mee tell you that dayes proceedings.

You muſt take notice, that howſoeuer, they had fained ſome triuiall articles againſt mee; they were all by the generall conſent of the Court thought ſo poore, as they openly auerred they would not condemne mee for them; & ſo much the rather, becauſe thoſe that had ſworne to them, were proued to be my capital enimyes, and alſo, in their depoſitions to hauehave ſworne point blanck one againſt an other, and like euill witneſſes could not agree in ſwearing: therefore, they onelyonly cōdemned mee for my booke, which I writ in defence of the honor of Chriſt and his Kingdome, and of the Kings moſt excellent Maieſties prerogatiue Royall and Supremacy, againſt the Pope and Popish Bishops, prouoked there vntounto by a Papiſt; to which duty I was bound both by the law of God & the law of the land, & my ſpeciall oath, all which I alleged at the barre: & farthermore added that in writing against the Bishop of Rome, I intented no ſuch Bishops as acknowledge their autority from Kings and Emperors, but onelyonly thoſe Bishops that vſurp autority ouer Kings and Emperors and their fellow brethren and the Church of God iure diuino, and ſo I had prefaced in my book, which alſo I openly read there.

And to ſpeake the truth, I looked for fauour and aſſiſtance in this combat, from the Prelats; neuer ſuſpecting that they would hauehave been my enimyes, for this endeauour, eſpecially I hauing alſo, in that place alleged the Acts and Statutes eſtablyſhed by the publick conſent of the whole Kingdome, in which it was ratified, that the Prelats hauehave all their autority and iuriſdiction which they now exerciſe, from the King, as immediately deriued from him, and to affirme the contrary, is to be ipſo facto an enimy of his crowne and dignity. And as the Prelats, were an order eſtabliſhed by the King and ſtate, I was ſo farre from oppoſing them, that I neuer impeached their dignity in the leaſt thing in all the booke; neither would I euer hauehave medled with them, if they had kept that ſtanding; but they like the euill Angels out of pride, not keeping their firſt ſtation, BVT OPENLY RENOVNCING THE KINGS AVTORITY, and affirming that Ieſus Chriſt made them Bishops, and that the holy Ghoſt conſecrated them, and that they were Princes and had their thrones and that before Kings, and all this iure diuino, by all which they made mee their enimy, they being delinquents againſt the King. And becauſe I had retified, whatſoeuer I ſayd in my booke by the word of God; they as they had before renounced the Kings autority and barbarouſly reuiled mee for my paines, moſt impiouſly, likewiſe vilified the holy ſcripture, Saying in their Seſſions, that they looked for ſome great matter in my booke, finding mee ſo confident, but more diligently reading of it, they found nothing but ſcripture in it, which was the refuge of all Schiſmaticks and Heriticks: and that the Scripture could not be knowne to be Scripture, but by the Fathers: nor diſtinguished from the Apocriphd, but by the Fathers: nor the meaning of the ſcripture could not be knowne but by the Fathers, and becauſe the Fathers as they ſayd, were in their interpretation diuerſe from mee (which notwithſtanding is not ſo) therefore they condemned me.

But I pray are not all theſe blaſphemous, popish, and damnable aſſertions? could worſe hauehave been forged in the very conclaue of hell? Is not this I pray you to tell the Spirit of God to his face he lyes? & to teach an other way to heauen then by the Scripture? which Chriſt the Sonne of God ſendeth vsus to, and all the Prophets and Apoſtles, as to the inſtructers of the ſimple, and able to make the man of God wiſe to ſaluation, and perfectly furniſhed to eueryevery good worke, and the which the Holy Ghoſt compares to a guide and a Lanthorne for direction, and a light to conduct vsus in this our pilgrimage and peregrination through the errors of the world, and to keep our feet in the paths of truth? and with the Prelats this great and glorious light, this Scripture muſt be ſo obſcure, as it muſt be inferior to all things, that hauehave a power in themſelues to declare & demonſtrate their owne nature, as fire to be fire, gold to be gold, light to be light. But the Scripture onelyonly that can not be knowne but by the helpe of others, to be the word of God, it cannot be the word of God without the Fathers, and their interpretation of them: for the Scriptures themſelues they are the onelyonly refuge of Schiſmaticks, the cauſe of all errors, and that that commeth confirmed and proued onelyonly from Scripture, is euer to be ſuſpected with the Prelats. O BLASPHEMY, yea the booke that hath nothing, but Scripture, muſt be adiudged to the fire, and the author of it giuen ouer to the Deuill, ſined a thouſand pounds, and cenſured to pay the costs of ſute, and be debarred of his practice, the onelyonly ſupport left for the releife of his distreſſed family, to the vtter vndoing of him his poore wiſe and children, and all this forſooth becauſe there was nothing but Scripture in it. O HORRIBLE impiety! The truth is, howſoeuer they ſeemed to condemne it; becauſe it had nothing but ſcripture that was not the occaſion, but the very cauſe was, becauſe I writ againſt the Pope Father Antichrist ſuch correſpondency there is now betwene the Pope and the Prelats, that one cannot write againſt him, but the Prelats ſay by and by that they are meant by it. The Grols!

You know that among the Papiſts, if any of them, hold but any one tenent of the Proteſtents, as that there is no Purgatory, beſide the bloud of Ieſus Chriſt: or that there are no ſinnes in their owne nature veniall: or that the Scripture is ſufficient of it ſelfe, with out traditions: and ought to be the ſole rule of life and doctrine and the onelyonly Iudge of controuerſies: or that the Pope is not Chriſts Vicar, nor Peters ſucceſſor: or that Chriſt is not corporally preſent in the Sacrament of the altar as they call it, for any of theſe aſſertions, or any other of our tenents he is forthwith condemned for an heritick, and burnt at a Stake, as dayly experience teacheth vsus. Nay it is a common thing amongſt vsus here in England, let any man hold but any one tenent, of any ſect whatſoeuer, be it as they terme them, Browniſts, Anabaptiſts, Antinomians, though in all other things he agree with the Church as they call it: yet he is forthwith adiudged & condemned for ſuch an one. Yea let a man refuſe but to eate bloud, or Swins fleſh, though in all other things a good Chriſtian: by and by they condemne him for a Iew:

I ſay then, if for any one tenent among the Papiſts a man may be condemned for an heretick, and ſuffer for it: and if by the Prelats likewiſe, for any one opinion differing from them, that ſame ſect holdeth, one may be iudged and condemned to extremeſt miſery as a Browneſt, Anabaptiſt &c. I ſay then, by farre more excellent reaſon, one may conclude, that thoſe that hold ſo many damnable Popish opinions, and tenents as the Prelats doe, and defend them in their open Courts, that they are Papiſts; and ſo they are indeed and to be deteſted. For they mayntayne and ſet vp Popery, and Papall Iuriſdiction, challenging their owne autority to be iure deuino; and the Pope doth no more. They likewiſe trample vponupon the ſcriptures, as a thing of nothing, accuſing them of obſcurity and imperfection, and will not admit the Scripture to be Iudge of Controuerſies. The Pope does no more. And withall hold the Synagogue of Rome to be a true Church: and not ſo much, as to hauehave had the ſuſpition of error in any fundamentall points of religion; and all this I ſay in their open Court, and the Pope doth no more, to the making of the King and his Subiects all Schiſmaticks and hereticks, to the infinit diſhonour of God and the King; and to the eternall diſgrace of King Iames of famous memory, a Prince for knowledge and wiſdome the grateſt that euer was, ſaue Salomon: and for learning, renowned through the extremeſt parts of the whole vniuerſe, of whom I dare ſay thus much as a Scholer, becanſe I know ſomething in that art: for which I ſhould exceſſiuely hauehave honoured him, had he been but a priuat man, much more a King, and withall, my Soueraygne, whoſe dignyty I will neuer ſee trampled ypon, though I ſuffer for my loyalty the whole fury of the Prelats and their Confederats. I ſay therefore I dare ſay thus much of that renowned King, that for learning & Scholarſhip, all the Prelats in England ſhouelled into one heape, or plaſtered together into one lump, are not worthy to be named the ſame yeare that his excrements are mentioned: and yet notwithſtanding, theſe vnworthy fellowes, do not ceaſe in their open Courts, and in eueryevery ſtinking pamphlet ſet forth by their autority to abuſe this famous King: WHO IN HIS APOLOGY, TO ALL CHRISTIAN PRINCES (which is well knowne to the learned) as defender of the faith, maintaynes the doctrine of the reformed Churches in his Kingdomes, and dominions, to be the onelyonly true doctrine: & the Popiſh to be erronious and abominable: and with inuencible arguments, and that many, he proues the Pope to be Antichriſt; and exhorts all Chriſtian Kings and Princes his brethren to caſt off his yoake: demonſtrateth likewiſe yea euidently euinceth, that Rome is the whore of Babilon: and in many of his learned writings, he continually, like himſelf a defender of the faith, oppoſeth all the Romiſh impious tenents. And all that I now ſay is well knowne to all men of vnderſtanding.

Now I pray take notice of the PRELAT OF CANTFRBVRYS ARROGANCY, and of all his fellowes. The King as defender of the farth, teaching vsus both by his life, and doctrine maintaines and proues, THE POPE TO BE ANTICHRIST, AND THF CHVRCH OF ROMF TO BE THE WHORE OF BABILON, and earneſtly exhorts all Chriſtian Princes to come out of her. And the Prelats in their Court, affirme that the Church of Rome is a true Church, and neuer had ſo much as a ſuſpition of error in fundamentall poynts of religion; and in putrid pamphlets ſet forth by their autority they confirme the ſame, and that the Pope is not Antichriſt. Is not this damnable impiety againſt God and the King, & preiudiciall to the ſaluation of thouſands, & the maintenance of the Papiſts in their diabolycall doctrins, and the making of many poore people at their wits end, not knowing which way now to take, for the ſauing of their ſoules? and withall yeilds and miniſters (to my knowledg) many arguments vntounto the Preiſts and Ieſuits of ſeducing the Kings Subiects and to peruert and miſlead the people; and keeping of the ſeduced in error and diſloyalty to their King: when they ſhall heare our Fathers the Prelats to proclayme the ſynagogne of Satan Rome it ſelf to be the true Chuth and that ſhe neuer had ſo much in her, as the appearance of error and that ſaluation may be found and had in it. And yet royall and learned KING IAMES ABSOLVTELY ASSEVERS, NAY VNANSWERABLY PROVETH, THAT THE POPE is ANTICHRIST, AND ROME THE WHORF OF BABILON, AND that SALVATION CANNOT BE HAD IN THAT CHVRCH: and in the ſame faith he liued and dyed: and in the ſame our gracious King Charles was bred and educated, and hath in two ſeuerall declarations after the 39. Articles: & of the diſſolution of the Parlament pag. 21, 24, Protested before God and all his Subiects, that he would neuer giuegive any way, to the licencing or autoriſing of any thing, whereby any innouation in the leaſt degree may creep into our Church: nor euer conniue at any back ſliding to Popery. And that it is his hearts deſire to be found worthy of that title, which he esteemeth to be moſt glorious in all his crowne, Defender of the faith.

Here the King proteſts he is of the ſame faith his father was, & defender of the ſame, and that he will neuer licence, nor autorize any thing that tends to innouation, nor neuer conniue at any backſliding to Popery. And who is he, worthy the name of a Subiect, that will not take his royall word? by which he hath declared himſelf to be of his royall fathers faith, and a defender of the ſame: and that was that the Pope was Antichrist and the Church of Rome the whore of Babilon. And yet the Prelats and their complices, that vermin, to the deſhonour of both theſe famous Kings their Lords and Maiſters teach the contrary, and puniſh thoſe ſeuerely that defend and mayntaine the ſame faith, they profeſſe themſelues protectors and defenders of, trampling vponupon regall dignity in their Courts, and abuſing Princely clemency.

It is worth the looking on, to ſee, the pride of the Prelats, in ſetting the Kings picture ouer their dreſſer, in the high Commiſſion Court; for, they hauehave placed his Highnes ſtanding, with his hat of before their worſhips, like a delinquent; his Crowne and ſcepter layed low, as the poore Emperors and Kings were wont to ſtand before his impiety, the Pope, when they were cited to his Courts, of which ſtoryes, you may reade many in KING IAMES HIS APOLOGY, to goe no farther; and in this very maner, hauehave they ſet vp the portrait of our renowned King. And the very intrinſecall marry bone of the matter is, they trample vponupon his imperiall dignity, while they ſeeme to honour him, with whom they make themſelues in the meane time checkmates: for they ſay, they were before Chriſtian Kings, and had their thrones, and that they were not beholding to him for their honour and dignity of Epiſcopality, for they were iure diuino, that they were.

Now, what is it to trample vponupon the Kings Crowne and Royalty, & ſtamp his lawes vnderunder their feet, and to backslide to Popery, and to bring in innouation, if this be not? But concerning innouation afterwards.

In the meane time, by theſe damnable proceedings, they manifeſt ſufficiently, that they are Antichriſts litle toes: for they are very Popes themſelues; and whatſoeuer can be ſayd of the Pope, may be ſpoke of them. I will therefore, for the more cleare elucidation of this matter, in a few things breifly here compare them together. For howſoeuer one may be a greater Pope then an other: as one King may be greater then an other: yet they are all Popes, and pernicious enimyes, to God, the King, and the whole Church of God. But now to the matter.

The Pope writeth himſelf Father, ſo do they write themſelues reuerend Fathers. The Pope ſells ſin for mony, ſo do they, as the whole kingdome, and their Officers can well tell; and doth nothing without mony, ſo doe they. The Pope forbiddeth marriage and meats, and which Paul calleth the doctrine of deuills, ſo doe they in the ſame maner, whatſoeuer they pretend. The Pope commandeth ſuperſtitious idoll dayes to be kept and obſerued, contrary to the commandements of God, and puniſheth the neglect of his Commands more ſeuerely then the breach of the waightieſt lawes of God: ſo do the Prelats; as their Courts can witnes: yea and command men and compell them as the Pope himſelf, to breake the commandements of God to obſerue vaine and impious traditions. The Pope ſelleth Licences for meats and mariage, the Prelats doe the ſame. The Pope ſelleth nonreſidences, pluralityes, trialityes, totquots, the Prelats doe the ſame, to the ſtaruing and ruining of the ſoules of men. The Pope, ruleth and gouerneth the Church, by the curſed Canon law, and Popish excommunications, the ſcalding houſe of conſcience, the Prelats doe the very ſame; and the breach of their ſtinkingeſt Canons, is more deeply puniſhed in their Courts, then the violation of all the lawes of God and the King. The Pope preferreth his Ceremonyes, and traditions aboue the word of God. The Prelats doe the ſame, as dayly experience teacheth vsus. The Pope maketh his Seruants or Preiſts by his owne power, without the conſent of the people, and intrudeth them vponupon the congregations without either their knowledge or liking, the Prelats doe the ſame. The Pope percecuteth all godly Preachers and people, that preach the Goſpell in the purity of it, and deſire in ſincerity to ſerue the Lord, and would bring their brethren to the knowledge of the ſame, and to the purity and truth of the Apoſtolicall Churches: the Prelates doe the like; as the whole Kingdome knoweth well, and the gaoles and priſons dayly witnes and the ſilencing of ſo many learned and painfull Miniſters. The Pope appoynts his Preiſts to ſtand at the altar with the Deacon apperrelled with his foppiſh and player-like accutriments, thoſe Babylonish garments, and to cry out Dominus vobiſcum, the Deacon and Subdeacon with all the reſt of Baals Preiſts anſwering him as lowd as they can; the Bishops doe the ſame, ſauing onelyonly that it is in Engliſh. The Pope commandeth adoration at the Sacrament, croſſing of children in baptiſme, demanding of the new-borne babes, if they will forſake the Deuill and all his works &c and eſteemeth the Font more holy then other places; inioyneth likewiſe purifying of women, and a thouſand ſuch like coſtly and chargable vanities which were tedious to relate: and all theſe and more then theſe doe the Prelats in like maner, in all which, their Antichriſtian autority with their Popish practices are ſufficiently manifeſt: ſo that there is little or no difference betweene Pope and Prelats. And all autority of doing this, they arrogat vntounto themſelues iure deuino. Limbes therefore they are of Antichriſt, from whom doctor Pocklington gloryes, that they are lineally diſcended, in his impious pamphlet Sunday no Sabbath, pag: 2, and 44.

And if it be ſo, that they be lineally deſcended from that good race, we may neuer promiſe vntounto our ſelues, any comfort from them: or to the King or Kingdome true peace and ſecurity: but may iuſtly looke for miſeryes one after an other, and extreme calamityes. For King Iames ſayes of that generation, that they are the frogs that came out of the bottemles pit, and are of the nature of amphibia, that liue in the water and vponupon the earth, ſeeming to be Church men, and yet are intermedling with States affayres, and indeed troubling the whole world, and all common-wealths where they dwell, or hauehave any place and authority, as all the Christian world can witnes, which is now drowned in bloud, that they hauehave been the onelyonly originall of: and ſuch a gender of filth that great frog left behind him here when he was droue away, that there hath ſuch a brood ofſtinking polwigs roſe from that, as euer ſince, the very earth and aire hath been ſo putrified with them, and the very fountaines of liuing water ſo corrupted, as Egypt it ſelfe was not more ſtinched with the noyſomenes of them then we hauehave been with the continuall bane of theſe in our noſtrils, inſomuch that they are now lothſome to God & men and dangerous to vsus all. So that the duty I beare to my Soueraigne Lord the King, and the louelove I hauehave to the happy flouriſhing of this Kingdome and the good of the Church, hath made mee caſt away all feare, and ſpeake the truth, which when I doe, I cannot but ſay, the Prelats are the moſt wicked, prophane and vnconſcionable men that liue vponupon the earth, and inferior to the Pope in no impiety, but rather tranſcending him, in regard of their knowledge, which the Pope wanteth, and alſo in that he neuer yet forced any man to prophane the Lords day which they doe: But more of this afterwards in our farther paragonating of them together.

And truely in regard of what King Iames hath taught his ſubiects in his diuerſe books & writings and of our gracious King his Declarations, that he will neuer autorize any thing that tendeth to innovation in the least degree, I cannot but from my ſoule deteſt the Prelats, as the greateſt innovaters that euer were in the world, of which practiſes all men know the danger, as that they hauehave many times been fatall to Kingdomes and Republicks, and euer perillous, if they were not from worſe to better, which then all reaſon doth allow of. And therefore it hath euer been ſo ſtricktly looked to in all Countries, & prouided ſo againſt by as many Statutes and decrees and wayes of puniſhment as by the wit of man could be deuiſed, and eſpecially in this Kingdome ſingular care was had by the Gouerners, and whole State, that all occaſions of revolting back againe to Popery might be prevented, & euen as the Lord himſelfe once tooke order, by many caueats to the people of Iſrael, and by ſpeciall prohibitions charged them not to returne into Egypt, for he knew well, they had ſtill a lingering after the fleſh-pots & Onions, ſo I ſay, our rulers and the whole common wealth aſſenting vntounto them (as if the Statutes and records be ſearched you ſhall find) had ſuch a provident care neuer to returne backe againe to that Romish Egypt, that there was ſpeciall order taken, not onelyonly about greater matters, but euen about thy very ſtanding of the Communion table, and it was by publick conſent appoynted to be placed in the middeſt of the Church, that eueryevery one might ſee the whole adminiſtration of the Sacrament and the actions about it: And order likewiſe was taken, that alters ſhould be beat downe and remoued out of all Churches.

But in this Age, tables are turned againe into Altars in many places, and ſet alterwiſe eueryevery where, a new way of vshering in Popery being now found out. And howſoeuer by the ſame wiſdome, and common conſent, and ſpeciall ſtatutes and lawes it was ordered, that no autority Eccleſiaſticall ſhould be exerciſed in the Kings dominions in their owne names, nor no Courts held but by the Kings ſole autority, and all this for preuention of backsliding to Popery: yet the Prelats againſt theſe ſpeciall decrees and ſtatutes, keepe Courts make ſommons, and alter all things by their owne autority, as if they were abſolute Princes, & without any dependency, to the infinit diſhonor of his Maieſtie, the moleſtation of his ſubiects▪ and troubling of the Church of God. And howſoeuer, it was decreed that all thoſe, that ſhould iure diuino challenge a ſuperintendency in the Church aboue their brethren, were ipſo facto in a Praemunire and under the Kings indignation and high diſpleaſure: yet the Prelats in their open Courts do challenge their juriſdiction and autority iure diuino, and puniſh thoſe with ſeuere cenſures that deny it. And howſoeuer I ſay againe there are many more ſtatutes, yet in force, that prouide againſt innouations, with the Kings declarations, yet our Prelats violating them all, dayly bring in innouation, not onelyonly to the troubling of the Kings beſt ſubiects, but to the putting of them to infinite expenſes in the execution of them, and for the bringing-in againe of Popery and ſuperſtition and all abomination, and in as much as in them lyes to the ruining of this flouriſhing monarchy and kingdome.

All which wicked proceedings, with the bringers of them in, we ought to deteſt, as we feare God and the King, if we will liſten vntounto Solomon, who in the 24. of the Prov: ver. 21. 22. thus ſayth. My Son feare thou the Lord and the King, and medle not with them, that are giuen to change for their calamity shall riſe ſodainly, and who knoweth the ruine of them both. So that we ſee, both diuine and human wiſdome, hauehave allwayes prouided againſt changes and innouations: as being moſt dangerous and perillous to a ſtate and that made our gratious King in his declarations ſet forth his mind ſo clearly as that he would no way allow of it. Notwithſtanding all this, the Prelats are mightily taken vp with noueltyes and innouations, ſo as they hauehave troubled the whole realme by them, ruined and truſt out all the moſt painfull and diligent Miniſters, to the vtter vndoing of them, their poore wiues and children, and the ſtaruing of the ſoules of the people, and the periſhing of multitudes of families of thoſe good ſubiects, that durſt not meddle with them in their dangerous and deuilliſh proceedings, and made many thouſands fly the country, and more ready to depart, not knowing where to liue free & quietly for them in the whole kingdome.

And it is now come to paſſe according to that of Salomon Prov. 30 ver. 21. For three things the earth is diſquieted, and for foure, it cannot beare, for a ſeruant when he raigneth, and a foole when he is filled with meat &c. So that the domineering of ſeruants hath euer been the diſquieting of the whole land where they are: for when they are filled with meat, like the euill ſeruant in the Goſpell, becauſe his Maſter delayed his comming, fell a eating and a drinking and then a beating his fellow ſeruants: euen ſo the Prelats they liue of the fat of the earth, pamper and cram themſelues, faring deliciouſly eueryevery day, and then they fall a beating of vsus their fellow ſeruants, and vſe vsus moſt vnhumanly, more like beaſts then men; and this is and hath been the very practice of Antichriſt, which they now take vp: and therefore in all theſe reſpects I may ſafely conclude they are limbs of the beaſt and none of Chriſts Miniſters nor the Apoſtles ſucceſſors, but the very ofſpring of Antichriſt, and according to Poclington lineally deſcended from him: which if you would pleaſe with a more ſerious deliberation to waigh, and parallel the Popes and their proceedings a little more narrowly together, it would yet more euidently appeare: ſuch a ſweet harmony you ſhall find between them in all things.

Let vsus looke therefore vponupon the charge, that Chriſt in the laſt of Mathew gaue vntounto his diſclipes, and in them to all ſucceeding Miniſters of the Goſpell Ver. 19. 20. Goe therefore (ſayth hee) and teach all nation baptiſing them in the name of the Father and of the Son and of the Holy Ghost. Teaching them to obſerue all things whatſoeuer I hauehave commanded you: and lo I am with you alwayes: euen vntounto the end of the world. Here then we ſee the whole office of the Miniſters of Chriſt, is to teach and adminiſter the Sacraments, not to domineir ouer their brethren. Secondly the reſtriction and limitation of his Miniſters teaching. They muſt not teach the people what they liſt: but they muſt teach to obſerue all things whatſoeuer Chriſt commaunds, and nothing elſe, not their owne phantiſies and foppiſt ſuperſtitions, and vaine and idle ceremonyes. And thirdly for their comfort in ſo doing and teaching, he promiſeth vntounto them his perpetuall aſſiſtance and bleſſing, and that euen to the end of the world.

I pray let vsus now ſe, whether the Pope or Prelats hauehave learned this leſſon well or no, & whether they hauehave imitated the Apoſtles in ſo teaching- All Chriſts true Miniſters are teachers, no Lords nor beaters, euer carefull to diſpenſe vntounto the people committed to their charge, the food of their ſoules, the word and Sacraments, they goe and teach all Nations. The Pope and Prelats they goe beat and ſilence all Nations: they will neither teach themſelues, nor will let others teach. And this is their dayly practice, as the whole world knoweth well. Neither can the Pope or Prelats deny it. Are not theſe therefore Antichriſt little toes; and to be prayed againſt thinke you? but not to ſpeake now more of that.

Now come to the limitation or reſtriction. All the true Miniſters of Chriſt, teach the people to obſerue that onelyonly which he hath commanded, neither ought they to teach otherwiſe: or the people to heare or obſerue otherwiſe, though an angell from heauen ſhould bring it: for they hauehave all a ſpeciall command not to be wiſe aboue that which is written, and not to preach a diuerſe doctrine to that they hauehave been taught. And in the 2. of the Coloſſians the apoſtle is very large in inſtructing them to beware of all will worſhip, and to take heed of all ſuch as vnderunder the pretence of deuotion, intrude vponupon the people their owne ſuperſtitious inuentions in the worſhip and ſeruice of God. And the ſame Apoſtle warnes the Corinthians, that in Gods worship they should not become the ſeruants of men, who ought not to preſcribe how to ſerue God: in regard, that hee himſelf by Moſes, the Prophets, and in theſe laſt dayes, by his ſonne Ieſus Chriſt, hath fully taught vsus how to worſhip him. And Chriſt himſelf, rebuked the Scribes and Phariſes for bringing their owne deuices into his Seruice, openly teaching all his auditors, that thoſe ſerue him in vaine that worship him after the precepts of men: and for our derection ſends them vntounto the word, ſaying, ſearch the Scriptures for they testify of mee, and in them you thinke to hauehave eternall life. And this word Paul commands, ſhould dwell plentifully in vsus, and ſayes that if we walk according to the rule of that, the peace of God ſhall be with vsus: and Saint Peter for our comfort, bids all Chriſtians hauehave recourſe to it, for it is a light to guide vsus through the darkeſt errors of this world. And ſaint Paul, Epheſians 4, ver: 11. 12, 13. 14. ſetting downe the reaſon and end why Chriſt gaue ſome Apoſtles, ſome Prophets ſome Euangelists, ſome Pastors and teachers, ſaith, that we henceforth be no more children toſsed to and fro, and carried about with eueryevery wind of doctrine, by the ſlight of men, and cunning craftineſſ, whereby they lie in wait to deceiue. By which place, it is ſufficiently manifeſt, that they hauehave giuen and left vntounto the Church a ſufficient rule of direction to be guided by, and that to ſwarue from it, is to be like little children toſſed to and fro. Now then, if Moſes, the Prophets, Chriſt and his Apoſtles commands be to be obeyed, Miniſters and people are the one to teach, and the other to heare and obſerue nothing, but what Chriſt commands; and either to teach or to obey contrary, is open rebellion againſt God, and pernicious to them both. This you ſee is the reſtriction. The word and command of Chriſt muſt be the rule, and nothing els. Yea an angell from heauen is not to be heard, teaching otherwiſe: nor one riſing from the dead. Abraham ſends them to Moſes and the Prophets: the word of God: and that onelyonly is able to ſaue our ſoules: and that onelyonly muſt be the rule of teaching and obeying.

Now I pray to leaue the Pope a little to come nigher home. Heare the Prelats teach and their shauelings, when they preach euen in the Court it ſelfe? S…imme of firſt the froth of human wit, I meane their vaine and vnprofitable floriſhes▪ take away their ſuperſtition and will worſhip taught there, to ſay nothing of Popery, Arminianiſme, and Libertiniſme. Pare away their raylings againſt the power and life of religion, and the generation of the juſt. Remoue alſo, the flattery of them, not far many times from blaſphemy, and able to bring a curſe rather then a bleſſing vponupon our gratious King. I ſay remoue all theſe things away: and you ſhall ſee that very little of the word, will be found and the commands of Chriſt, in their teaching or any thing that tends to ſoules conuerſion, the reprouing of vice, and beating downe of ſinne, or building vp of men in their moſt holy Faith, or for the more enabling them to the true worſhip of God, or for the leading of a pious life.

And to ſay no more of them, looke through the whole Kingdome, and in moſt places you ſhall find no ſermons at all, but deuiſed ſeruice ſet vp in place of preaching, an abſolute neglect, yea contempt of Chriſts command who ſayes Goe preach or teach: they ſay goe ſay Seruice and read prayers. Inſomuch, that Cholmny a Patron of Rome writing in defence of that Synagouge, againſt learned and reuerend Maiſter Henry Burton: who in his anſwer to him againe, Babell no Bethel, gaue her ſuch a blow, and ſo coniured downe that Cacodemon, that Cobler and tinker of Babell, that ſhe will neuer be able to outgrow it, nor he to riſe againe or put pen to paper, I ſay Cholmny, in the magnification of the goodnes of the Church of Rome, and ſetting downe her priuileges, affirmes that ſhe was better prouided for of teachers and for preaching then the people of Wales here among vsus. A fine commendations I promiſe you of England. But let this by the by be ſpoke to the immortall honour of our Prelats, that hauehave ſilenced all the preaching Miniſters in thoſe parts & diuerſe other: & he that ſayd this may be beleued, for he was one of the Prelats Sychophants. Lamentable it is I ſay, to ſee through the whole Kingdome how little teaching there is.

But I pray when they teach, what teach they? they teach for the moſt part, prophanation of the Lords day, Arminianiſme, obedience to the Church falſly ſo called, human traditions, obſeruation of idle dayes and times, ſetting vp of Organs and piping, abſtinence from meats and marriage, whiſten ales and May games, Festiual times, the obſervation of ceremonyes and the canons af the Prelats, to bow and cap and make a curtſy at the name letters and Syllables of Ieſus, to crouch to the altar, and cringe to the Communion table, to turne their faces to the Eaſt, to ſtand at the Creed and Goſpell, to kneele at the reading of the ten commandements, to take notice of all thoſe that piſſe against Churches, and that carry any burdens through them, and to preſent them, to beat downe the pews and ſtooles to make way to ſe the altars, to come vp with reuerence to the cage and to worship the bread and wine, to ſet the table altarwiſe to ſee their children be ſigned with the ſigne of the Croſse, and that women come in decent carchets when they are Churched, that the Surplice be cleanly and neatly whashed, and that it be dayly put on, as alſo the whood, that they marry with the ring, and that they be all reverently vncouered in the Church that holy place, and that they leane not on the Comunion table, nor write on it, nor lay their hats nor books on it, and a thouſand ſuch like fopperies and vaine inuentions are there vrged vponupon the people, all which things notwithſtanding Chriſt neuer commanded, and yet they are more ſtrictly preached and vehemently inſiſted vponupon, and vrged, then the obſeruation of any of Gods commandements, or of any holſome or ſauing doctrine, and to ſpeake the truth, moſt of their preachments are about theſe fooleries, which Chriſt ſent them not about: and it is well knowne, that the neglect of the meaneſt of theſe idle ceremonies, is more ſeuerely puniſhed in Miniſter & people, in their Courts, then the preuarication of the whole law, as by woefull and dayly experience we are taught. Neither can any man deny what I ſay to be true. So that religion now conſiſts in nothing, but in ceremonies, outward obſeruations, munchy tricks, and the preaching of the Preiſts and Prelats is nothing, but downe with the Goſpell and up with Popery as faſt as may be: deplorable indeed are our times, and great contempt there is now of the Goſpell, and vſhering in of nouelties and innouations. I beſeech you what could be done more at Rome? But if I ſhould run through all, whereas I thought to hauehave writ but a few lines onelyonly, I ſhould make a volume, and too much weary you.

Yet I muſt now craue pardon, in one thing more, that you would giuegive mee a little liberty, and ſoe much the rather, becauſe it is a matter of great concequence, and the cauſe of all ſuperſtition all moſt and idolatry, and the occaſion of the greateſt breach of vnion amongſt Chriſtians, which was giuen and appoynted by Chriſt him ſelfe, for one of the greateſt tyes and bands of concord louelove Charity and peace among them: and that is the Supper of the Lord, which was the deuills craft and ſubtlety ſo to bring things about. Let vsus now ſee in that, what Chriſt and the apoſtles did and taught concerning this myſtery (whoſe example we hauehave precept to imitate) and what the Pope Preiſts and Prelats in our Age doe in it: and what miſcheife hath come vponupon the Church of God, by the leauing of Chriſts and the Apoſtles example and following Antichrist and his diſciples.

Firſt therefore to ſpeake of the geſture. It is ſayd that Chriſt and all his apostles in the celebration of the ſupper ſate; So it is in the originall, and ſo in all tranſlations that euer I yet read: and moſt cartaine it is they vſed a table geſture, but whatſoeuer it was, that was then in vſe, whether leaning, lying, ſtanding, ſitting, kneeling it was not: and that all men that euer I conferred with about this, or euer read, accord to. Now the Pope and the Prelats hauehave altered this geſture, and bring-in kneeling, a posture of adoration, a ſtrange innouation, and a geſture that neuer was vſed at the celibration of any Sacrament. And truely in my opinion, it is a great temerity among Chriſtians, to leaue the ordinary examples of Chriſt and his apoſtles, and follow extraordinary of Antichriſt and his diſciples: eſpecially when we are commanded by Paul himſelf 1. Cor: chap. 11. to be followers of him euen as he is of Chriſt. And this in the very chapter where he ſpeaketh of the inſtitution of the ſupper of the Lord. And in the fourth to the Philip: the apoſtle ſayth in theſe expreſſe termes, thoſe things which yee hauehave both learned, and receiued and heard, and ſeene in mee, doe: and the God of peace shall be with you. Here the example of the Apoſtle is ſet before vsus, and peace promiſed vntounto vsus, if wee imitate him in it. Shall we therefore leaue the example of Chriſt, and the Apoſtles in the geſture of receiuing and adminiſtration of the ſupper of the Lord, and take vp the example of Antichriſt, from whom we ought to be vnlike in all things? And to ſpeake the truth, kneeling of all other poſtures leaſt agrees to the action of a ſupper or a feaſt: neither was ſuch a geſture euer vſed in ordinary or extraordinary feaſtings. Let vsus look back to all the Sacraments likewiſe of the old Teſtament the Paſſeouer it ſelf, which where the ſame with ours, for the apoſtle in 1. Corinthians 10. telleth vsus that they in them eate the ſame ſpirituall meat and drank the ſame ſpirituall drink, that wee doe in ours, there was in them all, a heauenly holy banket and refreſhing, and Chriſt was as really there preſent as in ours, and as great a preparation was to be made there and as great reuerence to be vſed as in ours, and there was but this difference in them, that the one ſet forth Chriſt to come and to be crucified, and the other ſet forth Chriſt now dead and roſe againe and in heauen: but I ſay for the ſubſtance, they were all one, and the beleeuing Iſraelits were as really made partakers of Chriſt and all his merits in their Sacraments as we in ours: and he as really preſent there as in ours; and yet I ſay they vſed no poſture of adooration in it, neither was that geſture euer vſed in the adminiſtration of Baptiſme, where Chriſt is alſo as much preſent as in the Lords ſupper, and that Sacrament alſo was honoured with the viſible preſence of the holy Ghoſt, and the voice of God the Father the greateſt miracle that euer was, and the moſt certaine reall preſence that euer we reade of in ſcripture was in that; and this alſo is ſuch a Sacrament, and of ſuch neceſſity, as without which the aduerſaries ſay there is no ſaluation, neither can they deny but Chriſt is as really preſeṅt there as in the ſupper: yet this ſacrament is adminiſtred by all the aduerſaries themſelues ſtanding, without the poſture of veneration, and yet they dare not ſay they baptiſe vnreuerently: why then I beſeech you do we vſe a gesture of more reuerence at the one Sacrament then at an other? when they are equally to be reuerenced? or why ſhould we leaue the example of Chriſt and his apoſtles in the one and follow Antichriſts? this I muſt confeſſe I ſee no ground of neither in reaſon nor in Scripture.

I hauehave read that when Gods owne Ordinances came to be abuſed to Idolatry they were then aboliſhed, and it was well pleaſing vntounto God. And I am fully perſwaded if that kneeling had been the geſture in Chriſts time, in their ordinary repaſts and meales and that Chriſt himſelfe with his Apoſtles had kneeled in the receiuing of that last Supper, yet if afterwards, it ſhould hauehave been abuſed to idolatry and hauehave giuen an occaſion of much diſhonour to God, and ſcandall to the bretheren, I ſay I am confident, it would hauehave been well pleaſing vntounto the Lord to hauehave left it and vſed an other. But when neither Chriſt nor his Apoſtles vſed this gesture of veneration in receiuing of the Lords Supper, and it hath been an occaſion of great Idolatry, yea the greateſt that euer was, and is alſo a cauſe ſtill of infinite diſhonour to God, and ſcandall to the weake and ſtrengthning to the wicked idolaters in their courſes, I affirme and that vponupon moſt excellent reaſon that this geſture ought now to be left, and declined in the celebrating of that holy Ordinance. But it hath indeed euer been the policy of the deuill to corrupt the beſt things. He laboured firſt to bring the people to a profanation of this ordinance, and whereas they met together, to reioyce in remembrance that Chriſt dyed for them and was riſen againe to free and deliuer them from death, they in their reioycing began to exceed moderation, and to diſhonour God in the abuſe of his creatures. Sainct Paull therefore to preuent this, writes vntounto them, reproues them for this ſo great abuſe, and tels them that ſuch diſorder brought a Iudgment vponupon them rather then ableſſing, and wiſhed them to examine themſelues▪ and to take notice that it was an ordinance of God himſelfe: ſetting forth the death and paſſion of Chriſt and the great deliuerance they had by it from the captiuity and ſlauery of ſin and Satan: and that as they were redeemed by his death and ſufferings from that ſeruitude, to be the ſeruants of Chriſt, and not to be any longer at the ſlauery of the Deuill and to doe his workes, by diſordering themſelues, ſo they ſhould prepare themſelues & remoue wickednes out of their hearts and actions, & ſhould come with true thankefulnes vnfeined faith and true louelove towards God, charity towards their neibour, & with all ſanctified affections vntounto his holy ordinance, that ſo they might procure a bleſſing vponupon themſelues by it and not bring downe iudgments vponupon their heads by their inordinat carriage there▪ and this was all the Apoſtle aymes at in that chapter, muſt we therefore by and by think, becauſe the apoſtle reproues them of irreuerence and diſorder, therefore he doth licence Idolatry and the worſhip of the bread and wine? as we ſay in our cōmon diſcourſe there is a difference between ſtaring and ſtarke mad: ſo there is a great deale of difference betweene reverence and Idolatry, the one is by the Apoſtle indeed in this chapter commanded, the other in the tenth chapter as highly diſpleaſing vntounto God, is abominated.

But I would very faine know of our great Maſters, what they thinke of Chriſts and the apoſtles geſture of ſitting, where they reuerent or no, I demand? I hope they will not ſay, vnreuerent will they then preſume to be more reuerent then Chriſt and his diſciples? away with ſuch hypocriſy and abominable blaſphemy! then we well perceiue that there may be reuerence in the Sacrament where there is no kneeling. And yet theſe hypocrits call it vnreuerent ſetting vponupon their tayles, and make it an article in their Courts for the vndoing of many thouſands, a damnable wickednes againſt God and their brethren. And without all doubt, Paul that reuealed the whole will of God vntounto the faithfull, and in ſetting forth vntounto the Corinthians the inſtitution of the Supper of the Lord as he had receiued it from Chriſt himſelf, & now reprouing thē alſo for their vnreuerent comming vntounto it, and profanation of that holy ordinance, if kneeling and bodily veneration had been a geſture fit for that action and would hauehave made more for the reuerent receiuing or the honouring of God in it, he hauing now ſo good an opportunity, would hauehave put them in mind of it; nay he would hauehave inioyned them to hauehave vſed kneeling allwayes in receiuing, vnles we will thinke, Paul was not ſo carefull to prouide for the reuerent receiuing of the Sacrament, as Antichriſt and his diſciples which were raſheneſſe to imagin. But of kneeling there is altum ſilentium, not a word, the apoſtle leaues them ſtill to their table geſture forewarning them onelyonly of prophaneſſe and inconſideration of thoſe miſteries.

But behold in this thing alſo the deceit and craft of that old Serpent the deuill, ſeing the Apoſtle had preuented his purpoſe, in bringing in the profanation of the ſupper of the Lord, this moſt excellent help for the edification of them in their moſt holy faith, and well perceiuing that all his poſſibelity of working that ſtratagem, was taken away and he was now diſappoynted of his purpoſe: he goes then an other way to worke: and ſeeing he could not hauehave his will that way, hee reſolued to hauehave it an other, and therefore brings-in a contrary extreme, worſhipping of the bread and wine for Chriſt himſelf, the greateſt and fearfulleſt idolatry that euer was in the world. But for the vſheringin of this peece of Seruice he had no better inſtrument then Antichriſt that oppoſeth Chriſt in all things, and his shauelings the Prelats: who hauehave left Chriſts example, & forced their owne idolatricall one, vponupon all Chriſtians vnderunder their gouernment, a horrible contempt and neglect of Chriſt. We were wont to ſay Reges ad exemplum Kings examples were to be their Subiects paterns, and ſo Chriſt and his Miniſters teach all his children and Subiects to doe, what he their King, by life doctrin and example hath taught his Church which equally bind: but Antichriſt and his ſeruants conſtraine the people to leaue Chriſts example, and teach them to follow his which is the enimy of Chriſt. Which I thinke is the duty of all ſuch as feare the Lord to deteſt.

But now to goe forwards, in this waighty buſineſle Seing it is moſt certayne, that the Pope and the Prelats are againſt Chriſt in the geſture of receiuing, and doe not that Chriſt and his apoſtles did. Let vsus now take notice in the ſecond place, what the Apoſtle ſpeaketh of the inſtitution. I hauehave ſaith he receiued of the Lord that alſo which I deliuered unto you, that the Lord Ieſus the ſame night in which he was betrayed tooke bread &c. Here the Apoſtle begins from the time of the inſtitution, ſaying the ſame night and in the 20 verſe he calleth it the Lords Supper, and calls it alſo bread and wine, all which things deſerue their conſideration, and are matters of greater conſequence then at firſt are thought of, and teach all men in the reformation of any abuſes, to hauehave recourſe vntounto the firſt originall fountaine and inſtitution as the Apoſtle doth here: and tells vsus what he hath receiued from the Lord. And conſerning the time of the inſtitution of the ſacrament, which is alſo to be taken notice of; he ſayth the ſame night &c. and it is therefore by the holy Ghoſt called the Lords Supper. Now for the time of inſtitution the apoſtle here taught it to the Church as receiued from Chriſt, and which Paul then and the whole Church of God obſerued in the primitiue times, and ſo it was lift by the apoſtle to be continued, for as far as I can perceiue or iudge, vntounto the worlds end: neither can I ſee any reaſon why the time ſhould be changed: without we will plainly confeſſe, that Chriſt hath done all things out of ſeaſon and order, and was neither reuerent, nor ſeaſonable nor orderly in his proceedings, and eſpecially in the inſtitution and celebration of the ſacrament of the Lords Supper (for his geſture pleaſed not before) which were more then a little arrogancy ſo to ſpeake. Yet I ſay except men will ſo vilify the actions of the Lord Ieſus, I know no cauſe why the time ſhould be changed: for as the Paſſeouer was inſtituted in the euening, ſo the children of Iſrael and the Church of the Iews preciſely obſerued the time, neuer being ſo impudent and temerarious as to alter it; but it was continued ſo vntounto the laſt vſe of it, as by Chriſts owne example is ſufficently manifeſt. And yet I preſume there might as good reaſons hauehave been giuen for the change of the time in the celebrating of that ordinance amongſt the Iews, as can now by any man be giuen, and yet the Iſraelits were not ſo foole hardy as to thinke any time better or more ſeaſonable then that which God himſelf had appointed, and contented them ſelues well with it. But Antichrist that changeth times & ſeaſons and all things, and his diſciples, that oppoſe Chriſt in all his ordinances, they hauehave changed the time, and conuerted the Supper of the Lord into a breakfaſt, a great innouation, and make it no ſmall offence to celebrate it in the euening. So that now to ſpeake properly, it cannot be called the Lords Supper, but the Lords break faſt: and ſo it is to them indeed; for they eate vp the Lord at a breakfaſt, and ſwallow him downe whole, and make no bones of him; he is with them but their mornings nuntions: and yet they eate him flesh bloud and bones as they ſay and really, and then after that they drink vp his blood, moſt ſweet CANABALS: and after all this they can eate a ſufficeint dinner too. Theſe fellowes muſt needs hauehave good ſtomacks. But by all this it is manifeſt, that Antichriſt and his Apoſtles hauehave euer oppoſed Chriſt in his proceeding be they what they will be.

But here now commeth a ſucking obiection to be anſwered to, which is this, if Chriſts example ſay ſome, be to be followed, ſo cloſely, and ſo preciſely adhered to, in the adminiſtration of the Sacrament, as in his gesture, and the time of celebration, then alſo, it muſt be in an vpper roome and but with twelue &c. This I affirme is ſo poore a foppery as I wonder learned men ſhould make vſe of ſuch wretched cauils, and yet I had it from one of great name for Scholarſhip. But for anſwer I ſay that the Sacrament of the Paſſeouer, was to be celebrated in eueryevery priuat family: by themſelues, if they had company enough within themſelues to eat the Lambe, and if they had not, then indeed they were to call in as many other families to ioyne together, as would ſuffice for that purpoſe: ſo that howſoeuer there was a community among them, one with an other in that action, as at this day the communicants of one church may participate with an other in the Supper of the Lord, from this very example: yet this was to be done in a priuat houſe, ſo that for their meeting place, it was not publick. Now very order and nature required, that it ſhould be a place large enough to entertayne the company and gueſts that were met together, the number being for the moſt part vncertayne. But whether they would eate it in an vpper roome or a lower roome, that was left arbitrary, no commandement giuen for either: neither can it enter into any vnderſtanding mans heart, to thinke, that all the Iſraelits houſes had variety of roomes in them, though ſome had both vpper and lower roomes, So that for their company it was onelyonly required, that they ſhould hauehave as many as could eate the Lamb as Chriſt in his family and company had, and that the roome ſhould alſo be ſpacious enough and decent, which is of all Chriſtians now for order and decency ſake to be obſerued, that for either priuat: or publick meetings for performance of duties of religion if they hauehave, not a low roome fit for thoſe pious purpoſes, then they may take an vpper roome that is more convenient, all places now in Gods ſeruice being alike, as after I ſhall proue: So that for any man from the certaine company of Chriſt and his apoſtles, and from the vpper roome, to conclude a neceſſity of this for euer in the world, and from a priuate action, to conclude the likenes in a publick, this is no good conſequence: nor followeth not, as in the two former, and that eueryevery one that hath the eie of reaſon may eaſily conclude. And we hauehave many preſidents in ſacred writ, both for the change of the roome in the celebration of the Supper of the Lord. And alſo for multitudes of communicants: as in the whole Church here of Corinth for one: and the Apoſtle commands them that they ſhould come together in publick: but for the changing of the time and gecture, it is no where in ſacred writ to be found: but amongſt the Apoſtles and primitiue Chriſtians they were both obſerued and kept. And ſo much concerning that.

Now let vsus looke into the oppoſitions of Antichriſt and his diſciples, and ſee there other diuerſe mutations in this diuine ordinance: They hauehave not onelyonly changed Chriſts Supper into a breakfast but into a ſacrifice, an other abominable imimpiety and nefarious innouation, turning the Sacrament of the Lords owne appointing, wherein Chriſt Doth graciouſly giuegive and offer himſelfe with all his merits, to the faithfull and beleeuing communicants, into a ſacrifice of the maſse as they call it, Propitiatory for the liuing and dead, where they ſay that the body and bloud of Chriſt is offered vp by a Preiſt after the order of Melchiſedeck, for the ſinnes of the quick and dead, and by vertue of this Sacrifice, they affirme that Chriſt is there corporally and really preſent, and with all adoration as the ſecond perſon of the bleſſed Trinity to be worſhipped. In the which action to ſay nothing for the preſent but this (for the blaſphemies and abomination▪ of it are innumerable▪ there is greater idolatry committed then euer was, in the worſhipping of Dagon, Rimon, or the God of Echaron: and of all them that louelove the Lord Ieſus, and looke for redemprion by him, and hope for his bleſſed comming, ought to be deteſted and abhorred as the deuill, and hell it ſelfe, with all the damnable crew of Preists that are agents in it, and fauourers of it.

Thus I ſay Antichriſt and his complices that oppoſe Chriſt in all things, hauehave changed this bleſſed ſupper, a type of our heauenly and ſpirituall cōmunion with Chriſt and the faithfull, and the bread and wine in that, into a moſt deteſtable idol and breaden God. And in this fearfull idolatry do our Prelats harmoniſe with them: and are making as great ſpeed to their old Miſtris as they can: for they hauehave brought in Preiſts and altars allready, and they hauehave all the wedding garments prepared and eueryevery thing for the purpoſe, they want but an opportunity to accompliſh all things. And howſoeuer they ſeeme to vary, it is but in ſhew, for they agree well enough among themſelues. A reall preſence of Chriſt they both acknowledg, and a corporall adoratoon and reuerence, in regard of that, they both inioyne. But before we come to the abuſes, that follow, vppon the ſuppoſition of the reall preſence, let vsus ſee what Chriſt and his apoſtles teach concerning that: and what the Pope and his diſciples teach. You ſhall ſee that the Pope and Prelats will euer oppoſe Chriſt and his Apoſtles in whatſoeuer they doe or teach.

Chriſt Ieſus the Lord commaunds his Apoſtles, and in them all Chriſtians in eating the bread, and drinking the wine, ſaying, do this in remembrance of mee. Luke 22. 19 And Saint Paul relating the inſtitution as he had it from the Lord, commands them in receiuing the bread and wine▪ ſaying, cafe and drinke this in remembrance of mee: farther adding, for as oft as yee eatt this bread, and drink this cupp. ye do shew the Lords death till he come. By all which it is manifeſt, that the Lord is not there preſent. The ſame doctrine he commendeth vntounto the Coloſſians in the 3 chapter, hauing eleuated their minds from all terrene obſeruations aud will worſhip and trifling inuentions of men in Gods ſeruice, he bids them ſeeke thoſe things which are aboue where Christ ſits at the right hand of God. And Saint Peter in the Acts tels vsus that the heauens must containe him till the laſt day. Infinite places to this purpoſe might be produced, to proue that Chriſt is now in heauen, and there to remayne till the conſummation of all things, as in our Creed alſo we beleue. Yea the Scripture in many places calleth the elements by the proper names of bread and wine. So that by all theſe maner of expreſſions, and by the apparent words of the text, the Lord Ieſus himſelf and his Apoſtles teach vsus, that there is in the Sacrament of the Lords Supper a real abſence of Christ. But Antichrist▪ and his Apoſtles teach vsus a real preſence. Now here is the doubt, whether we ſhall beleeue Chriſt and his Apoſtles, or Antichriſt and his shauelings. Chriſt and his Apoſtles teach vsus a real abſence, & they a real preſence. Certainly one of thoſe moſt teach falſe. But Chriſt and his Apoſtles they teach not falſe▪ ergo the Pope and Prelats teach falſe doctrine and are not to be liſtned vntounto. Now from this ſuppoſition and opinion, they hauehave brought in damnable idolatry, worſhipping of a peece of bread for the bleſſed Son of God Chriſt Ieſus himſelf, the worshipping of the cup and pixe, communion tables, Altars, temples, the name and Syllables of Ieſus, and infinit other trumperies, making of one place more holy then an other.

But as the worſt Nutmegs are commonly gilded ouer: ſo the worſt things are varniſhed ouer with fineſt names and compellations. to ſay nothing of morall vices that carry the name of vertues. But to the matter in hand: all theſe abominable impietyes of will worship, ſuperſtion, human inuentions, idolatry, prophaneſſe of the Lords day, muſt be vshered-in vnderunder the name of lawfull recreatious, reuerence, decency, obedionce to the Church, order &c when indeed they bring in confuſition and diſorder both to the Lawes of God and the King, and a profanation of his ordinances, and execrable wickedneſſes, all ariſing from the vaine conceit of a reall preſence and the incitements of the deuill that deſires to deſtroy the image and workmanſhip of God in all his works and ordinances: and therefore ſuggeſts into his ſworne ſeruants, thoſe rebells to the will of God, which they can not obey thouſand▪ inuentious, for the peruerting and corrupting of them; becauſe they can not altogether aboliſh them. And if they ſhould come which opon oppoſition, and ſay let vsus fall downe and worſhip the bread and wine, or the croſſe or table, or alter or the Church, for this is God; they know that all men would then explode them: and therefore being all for the moſt part not onelyonly the Popes knights, I meane fir Iohns bachellors of wicked arts; but Masters of the black and deuillish art of deceiuing; I ſay they pretend that Chriſt is there really preſent: and therefore in honour to him they doe all this reuerence.

I know what they hauehave alwayes pretended for their wickednes, but that muſt not ſuffice in things of this conſequence, aud in matters that concerne the worſhip of God, where we looke for his expreſſe word, for our rule, oboue and beyond which to be wiſe, is contrary to the will of God. Therefore if any man will propound vntounto vsus a way to worſhip God, let them produce his word to conuince vsus of his pleaſure, otherwiſe it is but will-worſhip, which he abhorres, as we ſee in the 2 of the Coloſſians. And to ſerue him according to mens precepts is to worship him in vaine. Matth. 15 If they could once againe bring-in the twilight of ignorance, then perhaps they may make the ſimple beleeue that bladders are Lanthornes: but ſo long as the light of Gods word ſhineth yet ſo clearly (for which wee hartily bleſſe and praiſe his holy name,) they cannot ſo eaſily delude vsus, and make vsus take apples for oyſters. We cā yet diſtinguiſh between truth aud error and ſee all they doe, is but meere iug, lings and the tricks of Munntibanks.

For we know that Christ is in heauen really and no where els in his human nature, neither are wee to beleeue them that ſay Chriſt is here or there. Wee know alſo that Chriſt is no more in the Sacrament of the Lords Supper then he hath been in other Sacraments in the old teſtament, and in the Sacrament of Baptiſme, nor more in either of all, then in the preaching of the word, or in any other of his holy ordinances; as in priuat meetings of the Saints gathered together in his name, and with all priuate Chriſtians, walking in faith and obedience to his commandements, To all which hee hath giuen many gracious promiſes, that whereſoeuer two or three be gathered together, there he will be with them. Calling them (2. Cor. 6.) the Temple of the liuing God, and ſaying I will dwell in them, and walk in them, and will be their God and they shall, be my people, and that he will be a father vntounto them, and they shall be his ſons and danghters. So that with greater right they may challenge veneration then ſtocks and blocks and woodden things. For they that are indeed the temple of the holy Ghoſt▪ and in whom Chriſt dwells except they bee reprobates, in them there is as much reall preſence as is in the ſacraments, which are but ſeales of the promiſes and follow them: inſomuch; that a man may be ſaued with out the ſacraments, but not without the word mingled with faith, of which they are but ſignes and ſeales.

Againe, for the word it ſelf of real preſence, it is the language of the beaſt ſo to ſpeake: and howſoeuer they hauehave forced vsus ſometime to vſe it, yet I hope we ſhall in time, abdicate it, and all other ſoleciſmes of that animal: neuertheles, by that tearme when we do vſe it, we vnderſtand no more but that God by his Spirit, which is the Comforter, and which Chriſt ſent in his abſence to illuminat the blind and direct the faithfull, and bring them into the way of truth, doth aſſiſt his in all that is good, and in all godly vndertakings and holy meetings in his name, and that the bleſſed Trinity doth approue of their endeauours ſeconding them in it, goe along with them to the end, and ſends them away with a benediction and comfort here, and preſerues them in all their wayes and aſſiſteth them and after crownes them which eternall glory, for he is with them to the end, and in the end. And ſo the bleſſed promiſes of God are to be vnderſtood, when he ſayth he will be with his, and that he is at hand, and in them, which is all one as to ſay, that in their will doings he approueth of them and will protect them and euer aſſiſt them with his particuler preſeruation and bleſſing, and doth allow of them ſo doing in a ſingular maner. According to that of Paul writing to the Corinthians about the inceſtuous perſon, being gathered together though abſent. ſaith he, I preſent in ſpirit 1. Cor. 5. as much, as if he had ſayd, you hauehave my warrant for what you doe, I allow of it as if I were there preſent, You hauehave my approbation, I am of the ſame mind with you. So that Paul ſaying, though abſent I preſent in ſpirit doth not eſtabliſh a real preſence of Paul among the Corinthians, but his approbation onelyonly and liking of their godly prooceedings. And in the very ſame maner are the bleſſed promiſes now ſpecified to be vnderſtood conſerning Chriſts reall preſence.

But to faine any other reall preſence▪ that Chriſt ſhould be more on the Communion table or alter, then in the Font or belfore, or other part of the Church, then in any other place where the faithfull are in his name gathered together & therfor that more veneration is to be giuen to thoſe places, or reuerence vſed, is mere ſuperſtion; yea palpable idolatry, & to worſhip the creature for the creator, an abominable and crying ſinne: and therefore theſe impoſtors do egregiouſly abuſe the poore people, in putting ſuch things into their heads, as to thinke one place more holy then an other, whether it be table, alter, font, Church or Churchyard. and very reaſon might conuince theſe men of idleneſſe yea madnes if they were▪ not infatuated. For if the Sacraments of Baptiſme and the Lords Supper were not to be worſhipped, not lift by Chriſt vntounto the Church for that end; then much leſſe the place where the Sacraments are or lye, ought not to be worſhipped: But we know that the Sacraments were onelyonly appoynted for ſeales and remembrances of abſence and not of preſence as the ſcripture it ſelf teacheth; therefore they moſt impiouſly delude the people in making them yeild deuine veneration to ſenſleſſe things, becauſe the Sacraments are celebrated in or vponupon them. Beſides, that which is a meer inuention of mans owne braine, and hath been an horrible idol in Gods ſeruice, and is yet an idol, ought not to be tolerated in the Church of God, but to be abominated of all men, that truely feare the Lord: but all well informed Chriſtians know, that altars hauehave been and are idols: and therefore they ought euer to be abhorred and caſt out as idols out of the houſe of God▪ and all table worship, alter worship or any creature worship is contrary to the ſecond commandement: and is deteſtable idolatry.

Againe, to put any holyneſſe more in one place then in an other, and to think nothing holy, but that which hath been confecrated with bell, booke, and candle, is great impiety againſt Chriſt, & not far from blaſphemy. For we reade in the fourth of Iohn in the one and twentyeth verſe, Chriſt himſelf taking away all diſcrimination of places in the worſhip of God, makes one place as holy and▪ fit as an other for his ſeruice and worſhip ſaying you shall neither in this mountaine nor yet at Ieruſalem worship the father. As much as if he had ſayd, my worſhip ſhall be …yed now to no place nor country any more, but all places and countryes I hauehave now conſecrated to my ſeruice, and eueryevery place ſhall hereafter, be as holy as Ieruſalem: according to the prophecy of Malachi the 1. ver: 11 for from the riſing of the Sun, euen vntounto the going downe of the ſame, my name shall be great among the Gentiles, and in eueryevery place incenſe shall be offered vntounto my name &c here wee ſee now this prophecy accompliſhed by Chriſt, and all places conſecrated to his ſeruice Ye shall neither in this mountaine, nor yet at Ieruſalem worship the father. and Paul exhorts Chriſtians in all places to lift vp pure hands and hearts: ſufficiently inſtructing thoſe to whom hee writ, that all places were made holy for ſuch purpoſes. Now I deſire, that any of the Popes at home or abroad would tell mee ingenuouſly, what he thinks of Chriſts concecration here, was it good or bad: did he conſecrate well or not let him anſwer mee in the word of a Preiſt, with out tergiuerſation, candidly—If he ſhall ſay it was not well conſectated, I will tell him to his face he is a blaſphemer and proue him ſo. If he ſhall freely confeſſe, Chriſts conſecration to be good and authentick, and that all places indeed were conſecrated by Chriſt himſelf, to the worſhip of God. then how impious and arrogant a thing is it in the Prelats, to vnconſecrate and to make profane that, which Chriſt hath conſecrated and made holy. For ſo they doe in their conſecrations as by and by we ſhall ſee. I will aſſure you, there is a greater piaculum in this thing, then men at firſt, can well diſcerne and looke into.

Mee thinks that of Saint Peter in the tenth of the Acts ſhould deterre them from ſuch abominations, where, when the veſſels deſcended to him like a foure cornered ſheet, full of all manner of foure footed beaſts of the earth and creeping things and foules of the ayre, and the voice alſo came vntounto him bidding him kill and eate▪ And Peter anſwered not ſo Lord, for I hauehave neuer eaten any thing that was common and vnsleane. And the voice ſpake vntounto him againe the ſecond time, ſaying what God hath cleanſed, that call not thou common. By which Peter as you may in the ſame place ſee learned by that, that Chriſt had taken away the wall of difference, and had conſecrated and made all things cleane. And fore-warning him, that he ſhould not make that vncleane, that he had purified & cleanſed. Mee thinks I ſay this might ſomething hauehave deterred our great Maſters from their dayly impietyes. Nothing with them is holy, and cleane, but, that that hath been waſhed, with the Popes holy water, or hath had their filthy greaſy Fingers of conſecration vponupon it: of which procedings of theirs, there is not a word of warrent in all the book of God, without which, there can be nothing made holy: neither is there any need of ſuch wretched fooleryes: for as I ſaid before, Chriſt the Lord both of heauen and earth hath conſecrated it and made all places cleane: and ſo they were all cleane, before they had polluted them with their greaſy conſecrations, with their idols and idolworships. Inſomuch that there is no place more vnholy, then their cathedralls and altarchurches, and their cloicters, which are ſo many dens of theeves and cages of filthines and Idolatry, which I ſhall euer be able to mayntayne.

And from this impious polluting of that, that Chriſt hath made cleane, I had thought that of Paul might ſome thing hauehave diuerted thoſe vngodly men: for ſo they are; yea notoriouſly wicked against God, and vncharitable all wayes towards the liuing temples of the holy Ghoſt, I ſay I had thought that of Paul in the 17 of the Acts 24. 25 might hauehave reſtrayned ſuch palpable impiety: for there he ſaith God that made the world and all things therein ſeeing that be is Lord of heauen and earth, dwelleth not in temples made with hands, neither is worshipped with mens hands, as though he had need of any thing, ſeeing he giueth to all life and breath and all things. What could be ſayd more manifeſtly for the ouertrowing not onelyonly their reall preſence, but alſo of that fiction of theirs, that one place is more holy then an other: when he is the Lord of all things, and one place and creature is as much his as an other, and the ſeruice offered vntounto him in one place according to his will, as well pleaſing as in an other. It is a prodigious wickednes in deed and a thing not ſupportable to compare the Creator of all things to the creature, or to circumſcribe the incomprehenſible, or to think with magnificence and ſtatelineſle of buildings, or any preſents to procure his fauour or make him more propitious vntounto vsus. All which baſe conceits hauehave euer been the fountaynes of all ſuperſtition and idolatry in all nations, and come from the deuill. And ſo much the more we ſhould be deſmayed from ſuch vaine imaginatious of reall preſence, which is the ſource of all other will worship, if we conſidered what Paul ſayth in the 5. of the 2. of the Corinthians 16. wherefore henceforth know wee no man after the flesh, yea though we hauehave knowne Chriſt after the flesh yet now henceforth know we him noe more. as much as if he had ſayd, wee muſt not think of Chriſt after a carnall manner who hath now left the world, and is to be thought of and conſidered of vsus ſpiritually. All thoſe fictions therefore of the reall preſence of Christ, rather in one place then an other as at CRVCIFIXES, CROSSES, PICTVRES, ALTARS, TABLES, are the dreames of idolatrous braynes, ſuggeſted by the diuill, for the keeping of the minds of men fixed vponupon earthly things, and attent to his ſeruice, making them belecue that Religion conſiſts onelyonly in outward performances and by ſuch deluſions as theſe, he hinders them from ſeeking thoſe things which are ahoue where Chriſt ſits at the right hand of God, which is expreſly contrary to the comand of Paul.

How outragiouſly ſuperſtitious then yea diabolically impious are thoſe men thinke you that ſpend ſuch mighty ſummes of mony in adorning and making ſuch ſumptuous buildings, as ſerue for no vſe, but ſuperſtition and idolatry and the mayntenance of LAZY BELLIGODS, AND PROPHANE SCORNERS OF ALL TRVE RELIGION GODLINESSE AND PIETY: and neglect the very liuing temples of the holy Ghoſt, that famiſh for want of food? Truly it cannot but be a great occaſion to prouoke the Lord to iealouſie, and hot diſpleaſure againſt this land, when contrary to the light of reaſon and apparent ſcripture his reuealed will, they ſet vp ſuperſtition and idolatry and will worship; and think better of their owne inuentions, and preferre their traditions before his moſt holyeſt lawes and precepts, and by them tranſgreſſe the lawes of God, ſcandall and offend their brethren: yea puniſh the meaneſt neglect of them, or the ſpeaking againſt them, more ſeuerely then the breach of all Gods comandements. I ſay theſe things muſt needs exceedingly prouoke the Lord, when mens deuices ſhall be ſo aduanced and promoted; and when the Goſpell and the poore members of Chriſt, are ſtamped vnderunder foot, and droue by vnkind vſage both out of the Kingdome.

What may we thinke you, now promiſe vntounto our ſelues IN THESE SAD TIMES, BVT SPEEDY PERDITION: for as our ſauiour ſayd, thoſe that deſpiſe his true meſſengers, deſpiſe him; and thoſe that deſpiſe him, deſpiſe him that ſent him, that is God himſelf? As the Goſpell hath euer brought peace, plenty, happy dayes and good gouerment, where euer it hath become: as all the places in England can tell, where it hath been faithfully preached: & as all England in generall can witnes what good we hauehave receiued by it: ſo the contempt of it, and the Miniſters of the ſame will bring deſolation and ruine vponupon the whole land. And if we ſhall now be contemnes of the Goſpell, and the Miniſters thereof and aduancers of Superſtition and make a mock of it; what I ſay may we then looke for, but ſpeedy confuſion and deplorable miſery?

Truely, it would greiue the hart of any that either louelove God, the King or their Country, or their religion, to ſee the ſtrange metamorphoſis of all things in this Kingdome, to ſee how idolatry creepes up EVEN IN THE VNIVERSITYES TO POYSON the WHOLE REAL ME; & how in all places ſuperſtition is eueryevery where preached vp, both in Court and Country: and what way there is made for ſubuerting of preaching and the bringing-in of human inuentions and apish ceremonyes, in STEAD of the Goſpell and the promulgation of the ſame which ſhould ſaue mens ſoules.

What holineſſe I pray, is now a dayes placed in Churches and Chappels? what adorning of them, to the ruining of the pariſhes almoſt where they are? what adoration, to tables, altars, Syllables, all contrary to the expreſſe commaund of God? who hath ſayd thou shalt not make to thy ſelfe any grauen image, or the likenes of any thing, in heauen aboue or in the earth beneath, thou shalt not bow downe to it, or worship it. Yet all this cannot reſtraine them: for they auerre notwithſtanding all this, the place is holy, and ought to be venerated. What I beſeech you is contempt of God if this be not? It would pity, and perplex the hearts of all thoſe that truely feare the Lord to ſee what infinite coſts hauehave within theſe few yeares been beſtowed vponupon chappels and Churches onelyonly for the aduancing of ſuperſtition: and to ſay now ſomething of Paules: how hath the whole country for aboue theſe fifty yeares been made fooles about that? there hauing been ſo many gatherings made for it, and Stones brought vp to it? and preparations made for the repayring of it? and after they hauehave purſed the mony, what hauehave they done elſe but conuert it to their owne vſe?

And now of late, what immenſe ſummes of money hauehave been gathered for the ſame purpoſe? I hauehave heard from IESVITS themſelues, that are well acquaynted with thoſe buſineſſes, if not principall sticklers in them, who I know at leaſt, are very ioyfull at ſuch preparations, that it AMOVNTETH to ABOVE TWO HVNDRED THOVSAND POVNDS, that which hath already been gathered, and remaynes yet to be payd, which had been almoſt ſufficient, to hauehave built a royall houſe for the honour of the King and Kingdome, and all this mighty maſse of money, muſt be ſpent in making a ſeate for a A PREISTS ARSE to ſit in: for it is cathedra Epiſcopi a Bishops chaire, and for the Deane and ſubdeane, and for the Prebends Canons Pety canons VERGERS QVIRISTERS &c all to keepe the POPES SADDEL WARME as the Popelins themſelues bragging prate. The truth is, the whole fraternity of that crew is, but a generation of vipers, whoſe imployment is nothing els, but to mayntayne the ſuperstition allready retayned, to vsher in more, and Popery it ſelfe vponupon the firſt occaſion, and to ſing Credos and anthems, and exerciſe prophanenes. Such droues of thoſe vnprofitable Epicures there are through the Kingdome, as deuoure more reuenues, then all the Nobility of the kingdome, or many mighty Prince enioyes. And all this they poſſeſſe for the plauge of the Kingdome, for the bringing-in of luxury, idlenes, ſuperſtition, Popery and Idolatory: the leaſt of which ſinnes, are enough to moue the Lord to diſpleaſure: and all that I now speake you know to be true: nay the whole Kingdome knoweth it well: neither can there any good reaſon be giuen for the maintenance or vpholding of them: without a pestilence and plauge be neceſſary for the honour of a State and Kingdome, which all that rabble rout are to ours, and all Conntryes where they dwell. and the very truth is, the Papists and they are all one, the one as profound idolaters as the other: and ſo ſay the Papists themſelues: that if it were not for the Puritans, they ſhould quickly accord: and ſo the Papiſts hauehave told mee twenty times at home, and abroad, and therefore they ſo hate them they ſtigmatize with the name of Puritans.

What a lamentable thing is this then, that this Kingdome ſhould harbour then within it ſelfe, its owne deſtruction? AND BESTOW VPONUPON THAT VERMIN SVCH MIGHTY REVENVE, and all for the eating out of the bowels of their mother? Time doubtles it is, that the King and State ſhould looke ſpeedily to them: yea it is high time, and ſo much the more, it concernes his Maieſty, in that they pretend his authoritie for all their wickednes, and getting his hand, abuſe his whole kingdome, in pillaging and poling of it, and in inſlauing his ſubiects, vponupon eueryevery ſlight occaſion, and make them vnable to yeild vntounto the Kings moſt vrgent neceſſityes, which when through mere indigency they are found fayling in, then they hauing the Kings royall eare, cry theſe are the Puritans, that deny yon highnes their aſſiſtance in time of your occaſions, when they hauehave been impoueriſhed by their exactions and by their wicked Courts, and thus they abuſe both the King and his people, as all the world knoweth well, and therefore I ſay due time it is, that his Maieſty ſhould looke a little into theſe things: And ſo much the rather becauſe all theſe their deuillish plots, are for the ADVANCING OF POPERY▪ which will be the bane of him, his, and the whole realme, and the ruine of all things at laſt.

What impudency allready, the Prelats are come to, the cry of the whole Kingdome can witnes. Their late proceedings in the Faſt buſineſſe can tell: for howſoeuer, it pleaſed his royall maieſty, out of his pious zeale, to proclaime a Faſt through the kingdome, for the humbling of the people for their ſinnes: and commanded that the ſame booke of prayers should be reprinted, which had been ſet forth, by publick authority in former calamityes of plague and peſtilence; the prelats contrary vntounto his royall proclamation; ſee out an other: or at leaſt left out many things of purpoſe, that rended to the beating downe of Popery and ſuperstition▪ and other things, to the diſhonour of him and his nigheſt Allies: a horrible affront againſt regall command: and would hauehave coſt any other Subiect as much as he had been worth, & deſeruedly: that ſhould thus diſpiſe his Imperiall Maiestics Proclamation and often declarations: but the PRELATS may commit any inſolency againſt the King and his people, and no body dare ſay why doe you ſo: it is enough that they ſeeme to fauour the prerogatiue royall, though by their actions they conculcate it: which makes vsus thinke now, that it was their inuention likewiſe, to ſilence all the lectures in London and in all infected places, that in as much as in them lyes, they might aduance their damnable ſuperſtitions and idolatryes.

And to what end elſe, ſhould ſuch preaching vp of ALTARS in all places meane? ſuch vrging of beautifying of temples? ſuch bowing to altars, tables, at the letters and ſyllables of Ieſus? if they had not ſome great deſigne of innovation? For, theſe things vſed not to be within theſe few yeares; and cannot churches be comely mayntained, as they hauehave formerly been, but the whole kingdome muſt be troubled about them for their ſumptuoſity, and the furniſhing of them with fopperies, fit for nothing but to prouoke God to anger, and who hath expreſly ſaid, he is not pleaſed with ſuch things?

There was a wiſe Deane, not long ſince, who it ſeemes had been a little before in heauen: for he brought news fram thence that Saint Paul was very merry and glad to ſee their louelove towards him, and that the King and Nobles were ſo ready to yeild their helping hands towards his releife, in beſtowing new cloths vponupon him, or rather mending his old ones. and that Paules it ſelfe, and the very stones did reioyce, that the reparations went on ſoe proſperouſly and many a fine thing he had to this purpoſe, concerning that holy place for ſo he termed it. But I dare preſume, in ſaying that Paul was very glad, to ſee their louelove to him, in repayring that raw bond building, he preached then without his book, which Deanes ſeldome doe, before the King. I beleeue if Paul were vponupon the earth to ſee what they now doe about that buſineſſe, he would giuegive them as little thanks for that endeauour and for all their paynes, as he did at Lystra to the Preiſts of Iupiter, that would hauehave ſacrificed to him and Barnabas. No without doubt, it would exceedingly trouble and perplex Paul, who hated all ſuperstition, and ſuch like trumperies, as may eaſily be ſeene in the ſeuententh of the Acts, where be reprehends the Athenians for their ſuperſtition, and care about temples, and told them that God dwelt not in temples made with hands: nor had no need of ſuch deuices, and earneſtly dehorted them from all ſuch doings: and ſhall we now thinke, though a Deane ſayes it, that Paul would preach an other doctrin contrary to that? No no Paul was no temporiſer, he ſtood allwayes to his principles, and abhorres all ſuch fooleries and impietyes.

His whole ſtudy was how to build vp the true temples and Churches of God, in their moſt holy faith, and how to preach and promulgate the Goſpell, and how to promote the honor of it by his Sufferings, and by teaching and inſtructing the people night and day from houſe to houſe. His care was not taken vp, in making of houſes and edifices magnificent or repayring them, fit for nothing but ſuperſtition and idolatry and the MAYNTENANCE OF IDLE ALBEY LVBBERS, concerning which, he giueth ſtrict command, that except they wrought and laboured with their hands, they should not eate. Paul indeed had the ſollicitude of all the Churches continually lying vponupon him, and his whole ſtudy was to build and reedify them, but they were the liuing temples, and thoſe indeed he built vp dayly in the knowledge of God and of themſelues, and with all tooke ſpeciall care for the releife of the poore ſaints, and how to procure aide and comfort vntounto them, in the times of their neceſſityes. Yea ſo farr was Paul from putting men to vnneceſſary expenſes and burthening of them, or any way charging of them about building of Churches, that he would not be beholding to them for the repayring of his owne body, the Temple of the holy Ghoſt, but laboured with his owne hands for his proper maintenance, and preached the Goſpell to them gratis, and that night and day, and thought no time enough for that holy duty. And ſhall wee then thinke, when Paul was ſuch an aduancer of preaching, and ſuch a publisher of the Goſpell, and ſo great a hater of ſuperstition and idolatry, that hee now is well pleaſed with the ſupperfluous repayring of THAT IDOL TEMPLE, and the prouiding of a place for ſuch droanes as he thought not worthy to eate? Nay I dare maintaine out of Pauls owne doctrine, that thoſe infinit ſummes of money, to hauehave been beſtowed vponupon the poore indigent brethren, would hauehave been, farre more pleaſing vntounto God: for, the poore are in the world for the exerciſe of mens charity, and for the common good of kingdomes, but of ſuch reparations and buildings there comes neither honor to God nor the King, pretend Popelins what they will. And all this I ſay I am ready to make good. But to ſuch a paſſe are times now come, that the Pulpits, which ſhould be the place of God and his truth, are now become ſtages to make playes on, and to vent lyes, impiety, ſuperſtition and idolatry.

But one of the greateſt hypocriticall mockeries of all the reſt, is their capping and crouching at the name of Ieſus and the vrging of all men to doe the ſame. Nay ſome ſay, they make the PRINCE of WALES to doe it. I ſay in that, their damnable hypocriſy is ſeene, for howſoeuer they vrge the obſeruation of that ceremony and cuſtome, more then they doe the keeping of any command of God, and puniſh the neglect of it with more ſeuerity then the tranſgreſſion of the whole law: yet there is not one word of warrant for it in all the booke of God: the very place they pretend, no way fauouring them, nor their procedings, being the 2. to the Philippians 10, To ſay nothing of the opinion of all antiquiry, that is againſt them: nor how that text, by all the torrent of moderne learned men is interpreted contrary to their opinion; and by both ancient and neoterick Expoſiters applyed to the confuting of damnable hereticks, and not for the bringing-in of apish tricks in the ſeruice and worſhip of God.

But to come now to the words, let vsus ſee whether the Prelats doe that the text inioynts, which is the thing they ſo earneſtly vrge. The words are theſe: That at the name of Ieſus eueryevery knee should bow of things in heauen, and things in earth, and things vnderunder the earth, and that eueryevery tongue should confeſſe, that Ieſus is the Lord to the glory of God the father. If theſe words conteyne in them a command, not onelyonly of an inward but an outward bodily reuerence, as the Prelats and their Preists affirme. Then I ſay this command binds not onelyonly ſemper but ad ſemper, as all the other Commandements of God do: for it is of the ſame nature with them, and the neglect at any time or in any place of that ſeruice, is a ſin at all times. As the command that ſayes, thou shalt louelove the Lord thy God with all thy heart aud with all thy ſoule, and with all thy ſtrength, binds ſemper & ad ſemper, and the neglect of our louelove and duty at any time is a ſinne, The ſecond command binds likewiſe, that we should not make to our ſelues any grauen image, or the likenes of any thing in heauen aboue or in the earth beneath, and that we should not bow downe to it nor worship it. This command alſo binds ſemper & ad ſemper, and the violating of it at any time is a great ſinne againſt allmighty God and without repentance brings eternall miſery. The ſame may be ſaid of the 3 and 4 commandements of taking the name of God in vayne and keeping holy the Sabbath day, and of all the reſt of the commandements. Now I ſay if theſe words to the Philippians be a command, as the Prelats would hauehave it: then it is of the ſame nature with the reſt. So that the worſhip there preſcribed and ſet downe and that worſhip onelyonly is to be performed, and not ſuch worship and ſeruice as the Prelats would frame: For God that requires worship from vsus, will hauehave it after his owne way likewiſe, and will not be ſerued after mens phanſies, which he abominates. So that if an externall and corporall worship be to be giuen at the name of Ieſus as they ſay, it muſt then be bowing of the knees, and the confeſſion with the mouth, for the words are thus Set downe at the name of Ieſus euesy knee shall bow, and eueryevery tongue shall confeſſe &c. ſo that the very inſtruments by which this worship ſhould be performed are ſet downe viz: the knees and the tongue.

How is it then, when the Lord hath ſo preciſely ſet downe the inſtruments of this worship, and the maner of it, that the Prelats are yet ſo blind, that they ſee them not in the Text? or ſo willfull that they will not follow it? at the name of Ieſus ſaith the text, eueryevery knee shall bow: and the Prelats in obedience to this command put vp their fingers to their FOVRE-SQVARE COWTVRDS, and giuegive him a nod with the head; and all this I auerre is their owne worship, not Gods: God doth not bid them bow their fingers to their form alityes: but the text ſayes expreſly that at the name of Ieſus eueryevery knee shall bow: this is the ſeruice outward and corporall, and this onelyonly that is by that text required, if any. And the truth is, it is a mockery of God in the Prelats ſo to doe. If a King ſhould command a ſubiect, to yeild him his hand to help him: and if he ſhould giuegive his foot would not ſuch a fellow be keckt out of the Court and moſt worthily? Paul in an other Epiſtle bids men lift vp pure hands and hearts in all places praying vntounto God. Now if one going to pray ſhould lift vp his heeles, and kecke vp his legs, becauſe Paul commands men praying to lift vp pure hands and hearts, would not this fellow be condemned of prophaneſſe among all mē & be thought. a ſcorner of religion, & worthy of ſeuere puniſhmeut, ſo to abuſe the Scripture? & in this very manor doe the Prelats mock God for the reuerence that they performe is redeculous, and ſuch as the text commands not: For that ſayth not, put of your hats or caps, or nodd your head and make a leg: no ſuch buſineſſe I promiſe you doth that require: but explicitly ſayes at the name of Ieſus eueryevery knee shall bow. So that if the Prelats will either doe that themſelues, or enioyne others to doe it, that is commanded in that place, they muſt fall downe vponupon their knees, or at leaſt make a curtſy as often as the word and ſound Ieſus comes to their eares, making of a leg and putting of their caps, or nodding with the head, is no obeying of that command, neither is it required of them but that their knes should bow, not one in making of a legg, for that is not to obey the commaundement neither, but both, for the text ſayth at the name of Ieſus eueryevery knees shall bow: and thus to obey Pauls commaund, I neuer ſaw any Preist or Prelat to this day: ſo that as yet, they liue and continue in diſobedience to it, aud bring-in a commaund of their owne, which they put vponupon the people, and the neglect or tranſgreſſion of the which they puniſh with the ruine and vndoing of many: a great wickednes, in them to neglect the commaunds of God and vrge their owne traditions aboue them.

Beſides, if this be a command, it is not ſufficient onelyonly in the Church to doe this, but it muſt be done in all places, at all times, without limitation, whereſoeuer & whenſoeuer the name of Ieſus ſoundeth, whether in Church or houſe, court or country, ſtreet or feild, whether in preaching or reading, whether in curſing or rayling, banning or ſwearing, eueryevery body muſt fall vponupon their knees, or make a curtſy: for the text ſayth at the name of Ieſus eueryevery knee shall bow, & ſo the commandement runneth with out reſtriction, AND THIS ALSO HAVE NEITHER PREISTS NOR PRELATS YET EVER DONE; but liue and dye in the breach of this command; which they ſo vnmercifully puniſh others for. And were it ſo, that at the name of IESVS, the Prelats did fall downe vponupon their knees, or make an humble curtſy, according to the commaund: they had yet done but halfe ſeruice, which is as bad as none: God calls for whole ſeruice, he will not be ſerued to the halues.

Now the text that ſayth at the name of Ieſus eueryevery knee shall bow, the ſame text alſo ſayth▪ that at the name of Ieſus eueryevery tongue shall confeſse that Ieſus Chriſt is the Lord, to the glory of God the father▪ So that there is, an outward, orall and audible confesſion to be made with the mouth, as well as an outward bowing with the knees: and the one is as neceſſary & as much to be vrged as the other: for in the text they are both ioyned together, and that which God hath joyned together, I deſire that the Prelats would not be ſo bold as to ſeperate, leaſt they be found guilty of the ſame crime of which they ſometimes inſimulat the Papiſts, for they accuſe them of Sacrilege for taking away the cup from the people which the Lord notwithſtanding hath ioyned with the bread: Now if it be ſacrilege in the Papiſts to keepe the cup from the people, as damnable ſacrilege it is indeed, and to be abhorred of all men, It is greater impiety and ſacrilege in the Prelats to rob God himſelfe of a part of his worſhip, and which in expreſſe words he challengeth: and therefore in them to ſeperat the confeſſion of the mouth, part of the worſhip that is there required, from the other of the knees, eſpecially when it is ſayd, with the mouth man confeſſeth to Saluation, is without doubt a crying ſacrilege and impudent temerity: for what God hath ioyned together let no man ſeparat. Now moſt cleare and euident, it is that the confeſſion of the mouth and that of the whole congregation, is as much required at the name of Ieſus as corporall and externall bowing of the knee; and if the neglect of the one be a ſin, and deſerue puniſhment, the neglect of the other is a ſinne, and deſerueth puniſhment alſo: and for the confeſſion with the mouth, to be ioyned with the bowing of the knee at the name of Ieſus it was neuer yet practiſed in the world, nor can poſſibly be without ſuch confuſion, as neuer was brought into the Church and ſuch a perpetuall bondage to all Chriſtians, as that of the Iews was nothing to it.

For firſt what an interruption of all duties would there be, if at the name of Ieſus as often as it ſounds, the whole congregation ſhould cry out a lowd in the aſſembly Ieſus Chriſt is the Lord. I ſay it would perturbat and interrupt all holy dutyes, and fill the world with confuſion: Now God is a God of order and not of confuſion: and therefore the holy Ghoſt, by thoſe words, neuer intended any outward bodily bowing, or orall confeſſion at all: which as I ſayd would not bring-in confuſion onelyonly, but vnſupportable bondage, yea a continuation and an ineuitable circulation of worship, which may be called the cyclopedia of the Prelats: for at the name of Ieſus we muſt bow, and at the name of Ieſus likewiſe we are cōmanded to confeſſe aloud that Ieſus is the Lord, and this orall confeſſion calls for a new bowing, and that bowing for a new confeſſion; ſo that the one, cannot be without the other, and hauing once made a beginning, they muſt goe on without ceſſation: and this doth neceſſarily follow from the text, if it be a command, and if the words be to vnderſtood and taken as they ſound: for if bodyly bowing be required, then outward confeſſion alſo at the name of Ieſus is required▪ and if the one, then the other; if not both then neither. So that if it be a command as the Prelats will have it, they hauehave euer liued in the open breach of it: for I neuer heard them yet at the name of Ieſus with their mouthes confeſſe alowd in the congregation, that Ieſus was the Lord; and therefore for them to liue in the apparent breach of this ſoe graat a commandement, it is a great impiety; and to ſerue God onelyonly with quarter ſeruice, and horrible hypocriſie and diſobedience.

Wherefore I would perſwade them, for time to come, to leaue off, to peruert the holy Scripture, by putting ſalſe gloſſes vponupon it, and laying burdens vponupon mens shoulders which they will not touch with one of their little fingers, or els they may ſurely looke that the Lord will ſeuerely puniſh their damnable hypocriſy wickedneſſe & cruell tyranny they exerſice ouer their brethren.

For can there be a greater impiety then this? for what God commands them by example and precept, as they themſelues confeſſe, that they will not doe. What he forbids them that they will doe. He ſayes at the name of Ieſus eueryevery tongue shall confeſſe alowd that Ieſus is the Lord, to the glory of God the father, and that they ſhould bow both their knees. But this command they hauehave neuer yet obeyed. He bids them feed his sheep as they louelove him, and ſent them for that purpoſe, they neither feed his ſheep, nor will let others feed then. He bids them learne of him to be humble and meeke, and that they should not ſeeke the firſt places and higheſt roomes in aſſemblyes. They affect nothing but ſtate, POMPE, GREATNES, PREEMINENCE AND PRECEDENCY BEFORE OTHERS. Chriſt alſo forbids them to be Lords of his inheritance, and to exerciſe autority ouer their brethren, and tells then plainly, that they muſt imitate him, who came to ſerue and not to be ſerued: as formerly alſo he by his owne example had inſtructed them, flying from thoſe that would hauehave put worldly dignity and honour vponupon him: refuſing, to be a Iudge and diuider of the inheritance, and openly before Pilat renounced ſecular power and autority. Notwithstanding the Pope and Prelats rebelling againſt Christs commands and prohibition exerciſe as great yea greater autority and domination ouer their poore brethren, then any ſecular Princes and Lords do, captiuating them at their pleaſure, not onelyonly iudging of them dayly, and diuiding their inheritances, but giuing away all they hauehave and their very ſoules to the deuill, to the vndoing of them their wiues and children, and that for doing their duty, which is the greateſt tyranny that euer was exerciſed in the world.

And as, they exerciſe more then a Lordly power and authority ouer their poore brethren, ſo they are attended like the Lords and Princes of the earth, with mighty retinues, and are carryed in coaches with foure or ſix horſes a peece in them, when a wheele barrow ſuch as they trundle white wine vineger about the towne were a great deale fitter for them I woſſe▪ ſo little honour they deſerue for their ſeruice towards God or the King, and for the good to the Church and State, of all which they are the curſed enemies who thinke nothing that Chriſt did, or ſpake, reuerent, timely or orderly, but it muſt be either▪ altered, or neglected, or abſolutly reiected by them and abiured, and howſoeuer he inioines them to teach or preach nothing to the people, to be obſerued but what hee gaue them in commisſion yet neuertheles they preach and vrge little other, but their owne conceits ſuperſtitions and vaineſt and idleſt ceremonyes, aud howſoeuer Chriſt strickly forbad them to be Lords ouer his flook as I ſayd before, yet they boldly tell him to his face, if he ſhould be obeyed in that, there could be no gouerment, and thoſe that would vrge the neceſſity of his commaunds vponupon the Miniſters of the Goſpell, they labour to ouerthrow Monarchies and all regality, and therefore they being a little wiſer, aud knowing better what belongs vntounto the managing of the Church and States, they thinke it very fit to take autority and domination into their hands, and to obtrude their owne lawes vponupon their brethren and with greater ſeuerity and rigor exact the obſeruation of them: and with more bitter ſeuerityes puniſh the meaneſt neglect of them, then the breach of all Gods commandements, and this you cannot deny: by all which proceedings of theirs, it is more then apparent, that the Prelats and their confederats are enimyes of Chriſt and of his Kingdome, and therefore by all ſuch as louelove him and his glorious appearing, ought to be prayed againſt. And ſo farre am I from thinking my ſelf in an error in deſiring deliuerance from them, that I deſire that all would ioyne with mee in the ſame LETANY feruently and vnceſſantly praying From plague pestilence and famin, from BISHOPS PREISTS AND DEACONS GOOD LORD DELIVER VSUS: by the agony and bloudy ſweat, by the croſſe and paſſion, FROM BISHOPS PREISTS AND DEACONS GOOD LORD deliuer vsus. By the precious death and buryall, by the glorious reſurrection and aſcention, and by the comming of the holy ghoſt: FROM BISHOPS PREISTS AND DEACONS good Lord deliuer vsus. VVe Sinners do beſeech thee to heare vsus good Lord.

And ſo after my Letany I come to your other exceptions, wherein you thinke, they will argue mee of ſcandalizing them in ſaying they goe to their Ʋenery in forma pauperis, by which words I ſeeme to accuſe the holy tribe of iucontinency: and this you thinke they will make penall▪ bnt for that, to ſay nothing of my owne experience, as I AM A PHYSITIAN, nor of what I hauehave heard from the moſt famous of that profeſſion of the incontinency of thoſe followes, who they hauehave had vnderunder their cure after their venery, becauſe I will not in any thing temerate our function; nor be like thoſe beaſtly Preists that in their diſpleaſure againſt a man; will reueale whatſoeuer was moſt ſecretly commetted vntounto their truſt in deepeſt familiarity, and ſweare to it alſo and make records of it, to the vndoing of many a poore man and the violating of all the lawes and iura Ioues hoſpitalis to ſpeake nothing now I ſay of my owne knowledg; looke but a little into their bawdy Courts in all the dioceſſes through the Kingdome, and there will ſcarce paſſe a Court day wherethere are not two or three Pre…ts or more preſented for incontinency and either for getting their owne mayds with child or their neighbours, or it may be more profound vncleannes, & then they bring along with them their compurgators, which doe that office vponupon condition, that they ſhall be compurgators, for them an other time, and ſo they are pronounced rectos in curia and freed from all crime: and thus they harmoniſe together for the cloaking of one an others knauery. Nor to ſay nothing of Chaplins in generall what baſe filthineſſe they perpetrate euen in the familyes of illuſtrious men where they are entertayned and too much honoured, ſometime with their daughters or allyes, ſometime which their ſeruants, or freinds, of which the Kingdome cryes ſhame, they profeſſedly carrying kiſſing comfits in their pockets, and blush not to publish their leſciuiouſnes being at any time demanded what they ſmack; I my ſelf hauehave been an eare witnes of that good confeſſion. But not to ſpeake of this, neither; nor of their codpiſſe Simony, to vſe their owne language and dialect, nor of the ſuits that for their beaſtlineſſe hauehave been caſt ont of the HONORABLE COVRT OF STARCHAMBER: But to come to the High Commiſsion Court, in the which if you pleaſe to be preſent, you shall heare ſometime foure or fiue in a terme of ſuch baſe filthyneſſe OF THEIR PREISTS, as no chaſt eares can heare them, ſuch things indeed as the apoſtle ſayes expreſly, they are not to be named amongſt Chriſtians: aud ſuch as the very prophaue cry ſhame of: and yet it is wonderfull to ſee, with what grace and how diſtinctly and orderly the Registers will reade that good ſtuffe: ſometimes three or foure houres together and more; and how diligently and attentiuely thoſe reuerend fathers a whole after noone together will heare thoſe BAWDY BVSINESSES, when to be one houre in the pulpit to teach the people their duty towards God and their neighbour in half a yeare, is a thing very tedious vntounto them.

So that they cannot take it in ill part, when their owne Courts do ſufficiently proue their lewd behauiour: which indeed now is well knowne through the Kingdome, inſomuch that though their incontinency with their debauſhednes be proued neuer ſo manifeſtly, they ſhall find compurgators and come well enough of except they be branded with Puritaniſme alſo and that he preacheth diligently, then perhaps he may loſe his place for it. But I ſay let his incontinency be neuer ſo euidently proued▪ and that he is a breaker of all the lawes of God, ſuſpention is all that I euer heard was inflicted vponupon ſuch perſons if they be conformable, and if there be any other puniſhment againſt INCONTINENT PREISTS, it is more then I know. But this I hauehave often obſerued, that others that hauehave been proued men of an incontaminat life, of holy conuerſation, diligent Preachers, yet found fayling perhaps in ſome trifle of conformity, they hauehave been depriued ipſo facto of their miniſtry and of their liuely-hood and committed to priſon without either mercy and compaſſion: So much conſcience is puniſhed now a dayes and incontinency fauoured amongſt our reuerend Fathers. And therefore if they take pepper in the noſe for ſaying they goe to their venery in forma pauperis, let them do their worſt, for I will neuer feare to ſpeake the truth.

Now whereas you ſuppoſe they will make it an hainous crime, THAT I INVITE THE WHORE OF BABILON to my chriſtning with the Prelats. I do conceiue no ſuch offence in that buſineſſe: For I hope all learned men and good Chriſtians are well aſſured, that Godfathers and Godmothers are not eſſentiall to baptiſme, and that many thouſands were well chriſtened in primitiue tymes, and eueryevery day are in many reformed Churches in our age without either. Beſides, he that ſhall looke into the firſt originall cauſe of them, will at this day ſee no need of them among vsus, at leaſt very little. For Baptiſme ſucceding circumciſion, and as vnderunder the old law children were not to be circumciſed whoſe Fathers and mothers were not within the Pale of the Church and within the Couenant: So I ſay, in the tyme of the new teſtament, baptiſme comming in place of circumciſion, none were thought fit in the first Chriſtian churches being children to be receiued to that holy Sacrament of initiation, but ſuch as were the children of Chriſtian parents: for the promiſes were made and renewed to them and to their children. Herevpon when children were to be baptiſed, and to receiue the ſeale of the couenant, Chriſtians being but few in compariſon of Iews and Gentiles, and withall, a perſecuted generation of men, and all forced to liue in obſcurity and ſtragling one from an other and to hauehave their meetings very priuate: eſpecially in the great perſecutions of the Church, for the ſatiſfaction of the whole congregation: when they aſſembled together, and when any INFANTS were there preſented vntounto them to be baptiſed, there came in ſome two or three Chriſtian neighbours to teſtify vntounto the congregation, that thoſe children that were brought into the aſſembly, were Chriſtians children, ſo that they might without any ſcruple admit them to the ſacrament of Baptiſme: and this was all the end of witneſſes in thoſe times, and all, they did at the Font: which any two either Iews or Pagan… might hauehave done as well as Chriſtians for ought I know: for the congregation deſired but to know, whether they were Chriſtians children: otherwiſe they admitted them not to baptiſme: Now a Iew or a Gentile▪ that was their enemy, would not hauehave their owne children incorporated among Chriſtians: but would make Chriſtians goe among their owne fraternity: therefore as I ſuppoſe their witnes would eaſily hauehave been admitted among the beſt Chriſtians in this cauſe. So that in the ORIGINALL CHVRCHES, this and this onelyonly, was the vſe of witneſſes, which I ſay in our times, where we are knowne all …o be Chriſtians, there is very little need of: for it is a meere complement in baptiſme: and to speake truely and properly▪ none can better anſwer for the faith and education of the child to be baptiſed, then the father: neither hath any better right to giuegive the name, then the father and mother: who if we look▪ into the word of God, euer gaue their owne children their names; Abraham gaue I ſaack his name, I ſaac gaue his children their names; and ſo we ſhall find, that both the Patriarks and Kings of old gaue their children their names and anſwered for them: neither can there be any good reaſon giuen, why Chriſtians ſhould be inferior in this matter to the Iews.

Withall, Baptiſme now is become a thing ſo chargable to Godfathers, and of ſo much expenſe, that a poore man can ſcarce get any to chriſten his children: and eſpecially a man as I am, not onelyonly poore but of whom all men are no… afrayd: ſo as it was an imposſible thing for mee to get or procure any GODFATHERS: and therefore I was conſtrayned to ſue at this time, in my wifes name, TO THE PRELATS who had been the cauſe of all my miſery; to ſee, of they would now at laſt, ſhew any humanity to the oppreſſed: and true it is. I ioyned the VVHORE OF BABYLON with them: becauſe they had a very honorable opinion of her: and ſo highly, magnifyed her, as they ſayd i… open Court, that howſoeuer other Church…s had played the harlot, yet shee euer had remayned a chast matron: ſo that they could not now except againſt her their old miſtris: and for witnes in things of this kind; I thinke the teſtimony of any, good or bad will ſerue: neither do I know, what reaſon there ſhould be to the contrary: for the thing is apparent whether the ſun ſhines or no at noone day, ſo that if one ſhould ſay it did not, thouſands would witnes the contrary: and that I am a Chriſtian, who can doubt? For I was ſigned with the ſigne of the croſſe, as all men know; and the Prelats hauehave croſſed mee euer ſince: ſo that I hauehave I thanke them croſſes enough to witnes that. And that cities alſo vſe to giuegive names vntounto children, this dayly experience will witnes; and therefore that may not be taken ill by any Catholicke, when I am, as I ſayd, a true antient CATHOLICK AND APOSTOLICK ROMAN, and am reſolued to liue and die in that faith in deſpite of the deuill nay in contemptum diaboli et Praelatorum …mnium.

For the exception you make againſt that paſſage where I ſay writing to my good Angell, I will conclude hereafter, that we shall be maryed together, and therefore for better for worſe I remaine his poore wife, &c. I muſt confeſſe, I ſuppoſe there will not be any ſo vnwiſe, as to thinke, that to vſe a word, that is metaphorically taken in all Countries and languages vponupon the like occaſion, and merrily to expreſſe it, ſhould be blameworthy in mee, for what is more commonly in vſe, then to ſay, one, being caſt in priſon by his aduerſaries that are implacable, that he is marryed to the place and jaylour. If any do not like of the maner of expreſſion, 'let him goe learne his granam to ſuck, and not mee to ſpeak, for that matter, for ſure I am, ſuch a fellow neuer came where good literature and the liberall arts dwelt, that will take away from any ſcolar the liberty of a metaphor, or make it an offence in one, when it is a vertue in an other: but for that, I thinke it was not yours, but an others exception, & therefore I will ſay no more of it.

For the capitall and one of the grand ones and your laſt, to ſpeake a little of that, and ſo I will conclude. You tell mee I giuegive the Prelats vnreuerent titles and names, which you thinke they will make ſcandalum magnatum and cenſure mee for it. The truth is; the lawes of the Kingdome proclame them enemies of the King, and all ſuch as they are, and therefore when I hauehave authority from them for my language, I conceiue it may be tolerated among all ſuch, as honour the King or louelove the lawes, which they make a ſcorne of to my knowledg. But you are miſtaken in the buſineſſe, I was cenſured and loſt my eares, the one at London the other at Colchester, long before I thought of my Letany, as the whole Countrey can tell, and therefore I made my Letany for deliuerance from them and their cruelty: and in that I call a Spade a Spade and eueryevery thing as it deſerues, and ſo much the rather becauſe as ſoone as my apology was arriued NEWCOMIN the PREIST reported in the country, that it should cost mee my eares: and the one I should loſe in Colcheſter, and the other at London, and ſomething more was added of other puniſhments, when notwithſtanding, I had made onelyonly a relation of the Prelats proceedings againſt me in the high commiſſion court, of which there were a thouſand witneſſes. And what that Preiſt reports that ordinarily hapens: for he commonly ſpeaketh nothing which commeth not from the Prelats mouthes: and that they ſay, they know well, they hauehave power enough to bring it to paſſe. When I was firſt hoiſted vp into the high Commiſſion Court, by that learned Rector and that the purſ…iuant was gone downe to ranſack my Study, and take away my papers, of all which proceedings I being abſent, was ignorant: he then reported that I ſhould be fined a thouſand pounds, which came to paſſe: and whatſoeuer beſides he had foretold, all that was executed vponupon mee, as if he himſelfe had giuen the verdict, and this that I now relate, is notoriouſly knowne to the whole country.

And as he then did giuegive ſentence vponupon mee before iudgment in their owne Court, ſo hath he now done in the ſtarchamber; it ſeemeth that all Courts are theirs and that all the NOBILITY AND PEERES OF THE KINGDOME are bound to put in execution what eueryevery prophane Preiſt out of inſolency will hauehave, and others out of cruelty enioyne them to do, vponupon otherwiſe incurring their diſpleaſure: and of this cruelty I hauehave heard not once; So that, ſo many informations out of the Countrey of this cenſure againſt mee, maketh mee dayly expect the extremity: all which proceedeth from the tyranny of the Prelats who indeed thirst after the ruine of all them they louelove not and thoſe that truely feare the Lord, and this dayly experience teacheth vsus. Now I ſay, when they fight not againſt men onelyonly, but God himſelf, as I hauehave ſhewed ſufficiently; and when they trample vponupon the Prerogatiue royall, (pretend what they will) and the lawes of the Kingdome, which they are bound to obey and defend as well as my ſelf being ſubiects: it is the duty of all good ſubiects to lay open the wickednes and vngratitude of ſuch men, by the moſt fitteſt termes, they know how to expreſſe it. Wee ſee the ſcripture is full of expreſſions of this kind, (malice and hatred to their perſons being layd aſide, which I harbor not in my heart againſt them:) I thinke it me duty 18 ſet forth their malicious plots, the best way I can: for to ſuch a hight is their malice come, that ſpeak them faire or ſpeak then fowle: nay let them but thinke you ſpeake to them, though you meddle not with them, it shall ruine you. Neither are they content with their owne power in deſtroying of poore men, which no Court hath in a greater meaſure, or euer had, that I remember: but they call for all aide ſtill of the Nobility and of the Kings maieſtie himſelf, to help them in their dayly oppreſſings of poore men; as if any of them reſiſted at any time their autority: or as if they of themſelues without any other help could not ruine all the honeſt men they brand with the name of Puritans in the Kingdome, and trample vponupon them at pleaſure: when the whol, realme ſeeth and feeleth dayly their tyranny ouer their brethren, which they groane moſt greiuouſly vnderunder: and vnderunder the which thy hauehave no way to releiue themſelues but by appealing to Caeſar the Kings moſt excellent Maieſty, which was all the refuge of poore Chriſtians and all diſtreſſed ſubiects in all nations and ages, yea vnderunder heathen Emperors, and that now is all the hope, of releife they at this day do enioy, which if it fayle them, they cannot expect from the Prelats, any other but a life far worſe then death: for I hauehave credibly been informed, that they dayly labour to incenſe his gracious Maieſty againſt ſuch as complayne of their exorbitant domineering ouer them, and would make the whole State beleeue that they are weary of their liues, and the onelyonly perſecuted men that now liue though they liue in all honour and pompe, and onelyonly forſooth, becauſe there are ſome vnderunder others names, and others, without names, ſet downe the greivances of Miniſters & people, which maner of complayning, I could wiſh were ſubſcribed euer vntounto, with the hand of the authors, for that I thinke more beſeemeth men, whatſoeuer the iſſue be: for they muſt dye one day, and to dye for the honour of God, the King, their Religion and country, or to ſuffer any thing for either of them it was euer thought honourable, and I call God to witnes, the onelyonly louelove and honour of theſe hath made mee abandon all louelove to my ſelf and mine, in compariſon, and made mee lye downe in duſt and aſhes, whereas, if I could hauehave temporiſed, I might hauehave enioyed no ſmall portion in things of this life. But I ſay, I would earneſtly wiſh, that the oppreſſed would ſhew his Maieſty indeed by name and by the effects, that they groane under a mighty and vnſupportable bondage vnderunder the Prelats not knowing which way euer to hauehave releiſe, but by his gracious aſſiſtance. And truely, if men would goe playnly & ſimply to worke, to juſtify vntounto the Prelats faces, the things they accuſe them of, (as I euer will) if it did themſelues no good, it would witnes to all poſterity, that there were ſome willing, to abdicate all for the honour of God and the good of the Country and Religion. And who knoweth but as Benedad ſaid of the Kings of Iſrael and Iuda, that they were mercyfull, and therefore they might by humble entreaty find favour, ſo our Chriſtian Kings ſucceeding them and the beſt of them in faith and goodnes, and being more mercifull: who knowes I ſay but humble ſuitors may happily find favour at their princely hands at laſt, and that, they truely being informed of the calamities their poore ſubjects ſinke vnderunder, would ſend them ſpeedy relief eſpecially when they conſider their owne place, and the end of their being, that King and Princes are appointed by God himſelf to be nurſing fathers and nurſing mothers of his people: and therefore they hauehave their titles of gracious Princes, and Sauiours of their people: for, Kings are Gods vicegerents, to doe that which otherwiſe he might doe himſelf, which is to releiue the oppreſſed and deliuer them from the mighty and help them againſt their enimies, and were wont to ſit in the gates to receiue their complaynts, and this is the doctrine that God teachers Princes, the practice of which in common wealths, is far better then Machiauells: and brings more ſecurity ever to their crownes and dignities. And thoſe that teach Kings and Princes contrary vntounto that, that God himſelf hath taught them, are but ſucking Polititians, (whatſoeuer the world eſteemes of them) and hauehave been euer fatall to all Empires, as if you looke into hiſtories you ſhall finde. If God himſelf hath ſaid that for oppreſſions and cruelties a land ſhall be made deſolate, and giues in charge to Kings and Princes for their owne preſervation and the common good to remoue thoſe that oppreſſe the people and cauſe them to ſin: if Machiauell and his diſciples ſhall ſay the contrary, that Kings muſt favour ſuch as ſeeme to advance Princely dignity, by what meanes ſoeuer it be, and by ſo much the more that the commons complaines againſt them, and that Kings are not tyed to any Lawes but by their abſolute autority and prerogatiue may doe what they will, I will affirme it vntounto the death, it is damnable doctrine, and the teachers of it, ought to be put out of office at leaſt, be they Biſhops, Preiſts, or Deacons.

But concerning ſuch men, heare what the learnedſt King that euer was, (King IAMES I meane) ſaid in his ſpeech to the Lords and commons at whitehall March 21. 1609. who had more policy in the paring of his nayles, then all the Grolliſh Polititians that are now extant in the whole body of them, yet he ſaid, that thoſe that perſwade Kings to doe contrary vntounto their lawes, are vipers and peſts, both againſt them and the common-wealth. And theſe are the words of a mighty, learned and prudent King, & this doctrine I hauehave receiued from him. And if it would pleaſe his Highnes our renowned King whom God long preſerue, well to conſider what his father ſays: his Majeſty would better Perceiue the truth of … his ſpeech for in that he ſpake not onelyonly like a King of wiſe dome: but like an oracle frō heauen. And indeed Monarchies hauehave euer been preferred before all populer gouernments, becauſe there is one euer ready to whom the ſubjects in all their preſſures by the mighty, may hauehave recourſe and from whom releife, and whom to appeale to. So that they ſhall not need then allwayes to wayte for publick meetings, for the redreſſing of greuances: For this is a part of Kingly art, to cure theſe diſeaſes of ſtate in time and obſtare principiis miſeriarum populi, and the violation of their lawes, for if the people be depriued of the benefit of the law and the appeale to the King that great comfort and releife, they will in time be made a prey to the cruelty of eueryevery oppreſſor, and their liues become untolerable to them: eſpecially when it ſhall be thought a State policy, that he that hath the beſt faculty of tyranniſing and oppreſſing the King ſubjects, ſhall bee eſteemed the moſt ſeruiceable member in a common-wealth & the greateſt Statiſt. And this is policy from hell, the authors of which the Lord himſelf will confound, if they repent not. But in the meane time, in ſeeking for releif and eaſe vnderunder oppreſſion; though it be in the diſeaſes of the common-wealth, as it is in the bodies of men, the ſpeedier remedy to them is euer the beſt: for the longer they continue the more dangerous they are: yet as the patient ſubmits himſelf to the Phyſitian for the time of the Cure: So much more ought the ſubject to leaue the Cure to Kings beſt opportunityes, as the onelyonly Phyſitians of Kingdomes, and who as they are called Gods, ſo many times imitate him in long ſuffering conniuing at and patient enduring the inſolent and domineering oppreſſors, and ſuch as trample not onelyonly vponupon the people, but their owne lawes, yea vponupon their crownes and dignity, and yet ſeeme in the meane time, to be their faithfulleſt ſeruants, and thoſe that ſtand moſt of all for the advancement of their honour and glory, as thoſe curſed enimies of God did in the 66 of Iſaiah 5. Let the Lord be glorified ſay they, when they perſecuted and oppreſſed his ſeruants, hated them and caſt them out: So ſay theſe ſycophants, Let the Kings honour be mainteyned, when they meane nothing leſſe. All which things Kings many times know very well and them to be mere hypocrites, and to doe all they doe for their owne baſe ends: and therefore in their fitteſt opportunities purge the Church and State of them. And as Kings are Gods in reſpect of health ſafety, gouernment and wiſdome: So they are likewiſe in reſpect of invocation onelyonly to be ſought to and called vponupon of their ſubjects in all times of the calamities of oppreſſion next after God himſelf: we are not to goe in our troubles and oppreſſions, to wizards of State the Kings enimies that bewitch men with preſents, or rebells, or take indirect courſes of inſurrections and tumultuation; this is a remedy worſe then the diſeaſe, and more diſpleaſing to God, and diſhonorable to the ſubject: and deſerues a greater yoake of ſeruitude: but we muſt continue our humble petitions to the King and tell his Majeſty how the matter ſtands. We muſt be like the importunat widow, and allthough we meet with many diſcouragements, as thoſe that came unto Chriſt did, yet we may not ſurceaſe and be weary or droue back; for Kings are Gods and are exorable full of pity & compaſſion, and neuer ſend away their ſubjects without comfort that with lowly importunity ſollicit them▪ and this is the duty of all good ſubjects and ſuch as will approue their wayes before God and men, in the number of which I ſhall deſire euer to liue and die, being though but poore, as rich in loyalty, as any ſubject in the Kings three dominions.

But now to ſhut vp all. Whereas you think many will blame mee for that I vſe ſuch coorſe expreſſions towards them: and it will fauour of ſome inward ſplene and ſtudy of reuenge, and may alſo ſcandall religion, for they will ſay, they are all of this Spirit. In anſwer to that, I proteſt in the preſence of allmighty God, that I am ſo farre from either rancour and hatred toward them, for all the wrong they hauehave done mee, as I neuer thinke of any euill towards them, becauſe I referre my cauſe to God and vengeance to him and caſt my ſelf vponupon his prouidence in a more ſpeciall maner, chiefly at this time when I hauehave none other to depend vponupon: I being made odious amongſt all men and hatefull to them that neuer ſaw mee. But this I confidently confeſſe vntounto you▪ that I know more of the wicked plots of the Prelats then any Subiect that is a Proteſtant with in the Kings dominions, and you would ſay there were reaſon for it, if you knew all. And before I hauehave done with them, I will make the wickednes not onelyonly of our Prelats, but of all the Prelats in the whole world knowne vntounto all Chriſtians Princes and to al their Subiects, who to ſpeake the truth are all infinitly abuſed by them; not onelyonly for the trampling vnderunder their feet all the ſucular Peeres vnderunder them and the Nobility and flower of all Kingdomes where they dwell; and the ſubiugating of their Commons, but in fine, in regard of the danger of hauing their necks brought vnderunder a greater yoake of bondage then euer it formerly was▪ all which I will make appeare vntounto all Chriſtian Princes and vntounto all men as clearly as the Sun ſhines at Noone day. The miſtery indeed that they are a working is carryed cloſely, ſo that Kings and Nobles do not ſee it: for they all buzze Nobles and Princes in the eare, that thoſe that are enimyes to the Hierarchy, they indeed would diſthrone Kings and hauehave no gouernment and they would ſlight the nobility and dignityes and ouerthrow order and ſtates: and then they tell a thouſand ſtoryes to them all to incenſe the King and Nobles againſt that poore company of men that more honour dignityes, and powers in a Kingdome then euer any prelat did as ſhall be euidently proued in my ANATOMY of the pRELATS which I dedicat vntounto all Christian Princes and Common-wealths, for it concernes them all, but eſpecially all ſuch as make profeſſion of the reformed religion. I dare ſay by that time you and all men ſhall hauehave read that booke, you will ſee into the myſtery of their iniquity ſo clearely, that you will affirme there are no names bad enough for them or ſufficient to expreſſe the wickednes and treachery of thoſe empoſtors. Our Prelats writ books ſometime againſt the Pope and call him the grand Impoſter: but the truth is, the Papiſts ſay that all ſuch Biſhops are knaues: and that if the Pope be an Impoſtor they are greater: for they are all Pops, and thus much I hauehave often heard them ſpeake: and that were it not, for the hindering of the Catholick cauſe and the vniuerſall Monarchy, they could make them fly without gunpowder, but they hoped in time they would leaue to write againſt the Church of Rome. They know one an others kneueries, all which I hauehave made knowne in the Anatomy of the Prelats which is in the hands of ſome ſpeciall friends. The printing of which I hauehave reſerued till my cenſure in the ſtarre-chamber, becauſe I deſire to doe things methodically and vponupon mature deliberation, and in ſuch ſort that all Chriſtendome may hauehave the greater cauſe to looke into buſineſſes that ſo highly concerne their well being. You know I hauehave been a traueller, and liued many yeares abroad and in the moſt floriſhing vniuerſityes of Europe and in many Courts of great Princes, and hauehave been imployed in matters of ſtate and that often: and in all theſe places where I euer liued, I carryed my ſelf as a Chriſtian, and had the repute of them all, for an honeſt man, and hauehave the publicke teſtimonyes of all places where I dwelt, both for my honeſty and learning: and my bonds are famous now at Rome it ſelf, to my knowledg, and in all the Chriſtian world.

And all men that know any thing know alſo that I ſuffer not as an euill doer: & they ſtand all in wonderfull expectation what will be the iſſue of this buſineſſe: for it aſtoniſheth thē, to ſee that I ſhould be put in priſon for writing a booke againſt the Pope, in defence of Regality, and becauſe it had nothing but ſcripture in it. Now in this expectation of theirs, I heare the Prelats are plotting new miſchiefe againſt mee, and hauehave deſired power and greater aſſiſtance from the King for the proſecuting of mee more ſeuerely yet, as if they had not enough before, and withall that the Nobility joyne with them for the cenſuring of mee in the ſtarchamber for the cutting of my eares and worſe: but I hoope his Maieſtie and the honorable Lords will more ſeriouſly looke into the buſineſſe, which if they doe, I am confident they ſhall neuer find mee a delinquent, but to hauehave deſerued better from King and ſtate then any Prelat in England euer did or can doe. But by the way. Let mee tell you thus much that whatſoeuer the Prelates pretend of ſeruice and louelove to the King and Nobles, they will in the concluſion deale with them as Polyphemus dealt with Vliſſes & his ſoldiers when he had got them in Antro: firſt ſayes Vliſſes, I will deuoure theſe (meaning the common ſoldiers) and after I will come to thee.

And euen ſo the Prelats, when they hauehave deuoured the commons, and them they ſtile by the name of Puritans, they will alſo deuoure thoſe graet vliſſes and Heroes, and this is as true as the Sunſhines at none day. They hauehave made prety beginnings of that good worke allready if men could ſee it, and they and their creatures hauehave the breeding of all their children, and the tutoring of them at home and abroad; and all their whole endeauour is, that the Lords and Peeres of the kingdome may be acquaynted with no ſolid learning and that which concernes either Religion or Gouernment: but that they may hauehave ſome complementall way of Courtſhip for entertayment, and be fit for pleaſure onelyonly; and this ſay the Prelats is enough for Lords: ſo that if any of the Lords creepe into the knowledg either of religion or of ſtates matters, it is through their owne ingenuity and induſtry, and ſore againſt the Prelats liking. And hence it is, that ſuch miſery at this day is in this kingdome, that there is not one of forty of the Lords that vnderſtandeth to the purpoſe an ordinary Latin author, which is but the bark of learning, ſo that by this meanes they are depriued of an excellent way of inſtruction, and all this not through their owne default, who otherwiſe are as witty and ingenious as any men, but through their tutors, and that indeed is their onelyonly ſtudy to keepe Princes and Nobles ignorant, and take them vp with pleaſure, that they may get the gouernment into their owne hands and be thought onelyonly fit to manage ſtate affayres, to the infinit diſhonour of the Nobility, yea Kings themſelues, who if they would but ſet themſelues a little to their ſtudyes, and looke into matters of Religion and ſtate, they would find little need of ſuch cattle as Prelats are either in Church or ſtate, or if their were they would ſend them home to preach as Miniſters ſhould, nay they would command them to follow that calling of preaching and leaue ſtate-affayres to them. King Iames in his Apology to Chriſtian Princes ſayes that Churchmen medling with ſtate-affayres, are the frogs that came out of the bottomleſſe pit, that corrupt and ſpoyle all things. And truely till the Kings and Princes of the earth ſhall diſmiſſe that crew from their Courts or ſend them about their owne callings, they can neuer promiſe vntounto themſelues their Crownes and dignities any enduring ſecurity, all which-things I will make ſo euidently appeare in my Anatomy of the Prelats, as there is neuer Boy of eight yeares old but ſhall ſee it: and I hope by that good work to doe ſuch ſeruice and ſo good an office to all Chriſtian Kings and to all Common wealths, to the whole Church of God, and to the generations of men, that louelove peace and ſyncerity, as the very memory of mee the miſerableſt now of creatures ſhall be gratefull to all poſterity to the worlds end. But this ſhall be reſerued till the ſentence of the ſtarchamber is paſſed. For I deſire to print the whole paſſage of that Court againſt mee, as I hauehave done of the high Comiſſion, that all the world may ſee how little I hauehave deſerued ſuch cenſures as I hauehave and ſhall vndergoe, and how well I hauehave merited both from Church and ſtate: and when the Cenſure of the ſtarre-chamber againſt me ſhall come out, with the Anatomy of the Prelats, you & all men will then ſee whether the Prelats are not braue ſtateſmen or no. But that I may notwrong any mā, I muſt intreat your fauour in one thing, I know you are an eminent man, & hauehave many freinds in the Court, I ſhall therefore deſire of You this kindnes, that whatſoeuer ſpeeches either the kings Attorney or Sollicitor or any other ſhall make in my abſence againſt mee, that it may be taken in ſhort hand and ſent mee forth with, that I may tranſlate it into Latin as it commeth, with my anſwer to it and replication, ſo that I may hauehave Bill and anſwer and all things ready for the preſſe, at the day of my Cenſure: and that at that day, there may likewiſe be as many, as poſſible can gather ſpeeches that may take their declamations from their mouthes ſeuerally, for I reſolue to tranſlate them all into Latine, and to coment vponupon them, what Lords ſoeuer they be. And I doubt not, but to make it the famouſeſt ſtory that euer was agitated in any Court of iudicature, ſince Paul appeared before Nero. But it is time now to draw to an end. I heare that the Attorney vniuerſall with the Kings Sollicitor are now a coming to examine mee, and intend ſpeedily to hauehave my eares. I am onelyonly ſory I hauehave no more eares, nor liues to loſe for the houour of God, my King and Religion: but what ſhould I greiue that I hauehave no more liues and eares to loſe: I know God accepteth of the leaſt things ſo they be inſyncerity offered vntounto him: to whoſe gratious perſeruation I commend you, and thinke this for the preſent ſufficient to hauehave anſwered to your exceptions againſt my Letany and for the auoyding of others miſinterpretings of my honeſt intentions. Fare you well.

Your for euer in Limbo Patrum, IOHN BASTVVICK

Heare ends the ſecond part of my Letany the other SIX are to Follow.

End of the text · John Bastwick, Answer to Exceptions Against His Litany Part 2 (1637)

Answer to Exceptions Against His Litany Part 2, Text

THE SECOND PART OF THE LATENY, OF IOHN BASTWICK, Doctor of Phiſick.