DIVINE AND POLITIC OBSERVATIONS Newly translated out of the Dutch language, wherein they were lately divulged. UPON Some Lines in the speech of the Arch. B. of Canterbury, pronounced in the Star-chamber upon 14. June, 1637. VERY Expedient for preventing all prejudice, which as well through ignorance, as through malice and flattery, may be incident to the judgement which men make thereby, either of his Grace's power over the Church, and with the King, or of the Equity, Justice, and Wisdom of his end in his said speech, and of the reasons used by him for attaining to his said end.  Prov. 26.28. A lying tongue hateth those that are afflicted by it, and a flattering mouth worketh ruin. Ovid. l. 2. Eleg. impia sub dulci melle venena latent. 
Printed in the year of our Lord MDC.XXXVIII.   

The 〈◊〉 Dedicatory Epistle.  
IF it may please Your Gr: Your Apology and defence of Innovations in diverse Church matters, made or approved by your Gr: lately published in our language, hath occasioned many both different and strange discourses and scanning of it, amongst such of my Countrymen, as do not consider that the discourses and writings of men so much busied as your Gr: in matters of state, are hardly to be understood, or obvious to the judgement of vulgar capacities. And because there may be much mistaking, incident to the judgement of those, that through either presumption or rashness measure the expressions of so great a man as your Gr: by the rule that the speeches or writings of men of common and ordinary sense and condition ought to be squared by. I have therefore adventured to lay at your feet, open to your Cracious view, the judgement which is made of your Graces said speech by men of bes● understanding and moderation, aswell in hope to give your ●r: contentment hereby, as in confidence to give satisfaction to such as by your ●r: greatness are either scared to look upon, or affrighted to judge of the Mysteries both of Religion and Politic government which your Gr: said gracious speech implieth  
Your Gr: true Friend, though unknown Theophilus.   

The Translator to the Rèader.  
THere are many, who (considering that the defences of the innovations contained in the Arch. B. speech before mentioned, are not able to satisfy any in partial judgement, and that he obtained such cen●ure as ●ee sought against those three worthy men whom he caused to suffer for writing and pointing at his said innovations,) do conceive tha● a publication of his speech could not seem to his wisdom either needful or pertinent, and that his Majesty's command for printing thereof hath been craved and obtained by his Gr: either out of such a vain glory (which I cannot believe incident to his Gr:) as ostentative persons affect in showing the ways how they compass their ends, or to make appear, the absolute, implicit and fearful power, which he hath with his Majesty. And albeit all minds affected with these impr●ssions, apprehend that his Majesties said command for printing of it, implieth his approbation of all the purposes in the said speech, and thereupon scare to publish their judgement of th'expressions in it: lest thereby they seem ●o fails in the duty which obligeth subjects to forbear scanning the reasons of their Sovereign's commands, and to acknowledge his will to be sufficient for the same: Nevertheless seeing great Princes can hardly see any thing, but in such shape as it is represented to them by such of their Courtiers or Councillors as they are pleased to trust (who often have private ends or interest for disguysing truths unto them. I am verily persuaded that his Majesty did in his wisdom command a publication of the said speech, thereby to try and discover, of what value and weight the reasons mentioned in it for the innovations made by his Gr: and other Prelates would be found in the balance of such judgements as are not to be swayed by either fear or hope from Prelate's power. And seeing his Majesty could not possibly get such notice and satisfaction herein as is expedient, ●f all men forbear either to speak (which no man may in good manners do, but such as have some place ●ear● him) or writ ●heir conceptions of it: I have therefore adventured to translate in English the foresaid Observations published in Dutch, soon after the said speech was publishe● in that language, both hoping that his Majesty shall see, and approve diverse things therein, and confident that if ought be either deficient in them, that is expedient for his Majesty's satisfaction, or disguised, misconstrued or wrested to a wrong sense, by the artifice and power of such as have much benefit, and their chief subsistence by disguysing truths to his Majesty: The same shall be made good by some that have more understanding than I, and a better faculty than th'Author of the Dutch now here translated, to write what this Theme may bear, and is expedient for God's glory, the good of the Church, and the public weal of his Majesty's good Subjects and Dominions.  
If in a country thou seest the oppression of the poor, and the defrauding of judgement and justice, be not astonished at the matter, for he that is higher than the highest regardeth, Eccles. 5.7.  
The proud lieth in wait● and turneth good into evil, and in things worthy praise he will find some fault, Ecclesiasticus ●1. 31.   

DIVINE AND Political Observations upon a speech pronounced by the Arch. B. of Canter: in the Star Chamber, upon the 14. of june 1437. newly translated out of the Dutch Language. Wherein They were lately divulged.  
HIS Grace after some plausible Compliments to his Majesty, 
Arch. B●  ●iteth a place in Proverb. ch. 18. ●6. Their foolish mouth●● have already called for their own stripes, and their lips (and pens) bee●e a suare for ●heir souls.  
WHensoever it shall please his Grace to consider that the words immediately going before those which he citeth Pro. 18. viz. 
Obseru.  That it is not good to accept the person of the wicked, to cause the righteous to fall in judgement; His conscience may happily tell him that he wresteth the sense of the words cited, applying them to the words or writts of the poor men ●hat he ●e hath caused to suffer under pretext of a Crime (which he ●ath caused through his power and greatness) to be imputed to acts ●f theirs both honest and lawful.  
But I humbly beseech Your Majesty to consider, that 'tis not We only, ●at is, the Bishops, that are struck at, but through our sides, 
Arch. B.  ●ur Majesty, Your Honour, Your Safety, Your Religion, 〈◊〉 ●eached.  

observe.  The mention making, yea the reproaching and condemning those actions of Bishops, which argue a probability of their intention to labour innovation in religion, is no striking of the King through the Bishops' sides, As Christian religion hath been brought into th● dominion of many Princes, so alterations have been made in it, sometimes against their wills, and sometimes without their knowledge, by artifice and cunning of Churchmen, who often (as one writeth of those that did abuse the great trust they had with the Emp. Theodosius) aut stabili●e impia dogmata, aut arte m●j●res distractiones, facere conantur, ne ips●rum au●horitas labefactetur; As wise Princes, as ever have bee●e, can be, or now are; Have been and may be abused by Churchmen in trust; Constantine was by Churchmen moved both to embrace the A●rian heresy, and to establish it by his authority and consent of a general counsel; Constantius was induced by Churchmen not only to authorise it by decrees and acts of six several general counsels, but to command also all Churchmen to approve the said acts by subscription thereunto; Churchmen persuaded Arcadius to banish Chrisostome, And The●dosius, to convocate a counsel, and beset it wi●h armed men, for establishing the haeresy of Eunuches. As the mention made by Orthodox Christians, and impugning of those heresies and artifices, whereby those Churchmen induced those Emperors to establish them, were such acts of the duty of loyal subjects and good Christians as could not be lawfully termed a striking of those Princes through their Prelate's sides; So neither the historical narration, nor the preaching or writing against those acts of Bishops, which argue probability of their purpose, to use their power to reduce our country to Popery, is no striking at his Majesty through the Bishops' sides.  
And seeing no Bishop hath hitherto condemned, impugned or accused Sancta Clara, and such as applaud his book, of the crime of str●k●ng at the K. through the Bishop's sides, by alleging the writings of Bishop Andrew's, Bishop Mon●ague, Hooker and others, and an act of commencement a● Cambridge in 1634. and pretended interpretations by some learned English divines, of some words in the articles of the con●●ssion of the Church of England, to prove that the religion of the Church of England is all one with the Popish in the doctrine of freewill, natural justice, & perfection, de merito congruo, justification by corks, works of superarogation, invocation of Saints, adoration of images and other strange articles, mentioned in the book entitled, Deus, natura, gratia, Pag. 7.27.33.55 68.133.158.181.211.212.245.260.275.276.277.307.316. and 318.  
Yea seeing it ca● be proved by irr●proch●ble witness, that the Printer of that book, affirmed before ●ufficient witness, that he made two impressions of it at London by his Grace's allowance, and that the Prelates thought the bo●ke was to the advantage of our Church, because a Popish author of it alloweth us the name of a Church, and approveth the doctrine of our English divines, (out of whose writings (notwithstanding) he citeth nothing but Popish doctrine;) It is to be wondered, that a man of such temper and moderation as his Grace, should affirm, that by the defendants mentioning the innovations which he alloweth the making of; the K. is struck at, through the Bishop's sides: and his Majesty's honour, safety and religion impeached; for if Prelates teaching by their writings, the Popish doctrine mentioned by Sancta Clara; be no impeaching of his Majesty's honour, safe●y and religion, the defendants mentioning of other acts of Prelates, tending that way, is no striking at the K. through the Bishop's sides, nor any impeaching of his Majesty's safety, honour and religion; What Prelates dare do, or have done, other subjects may say they do or have done, without being obnoxious thereby to the imputation of striking through their sides at the K. or of impeaching his honour, Majesty, safety, and religion.  
GOD be thanked it is in all points otherwise with you: For God ●ath blessed you with a Religio●● heart, and no● subject to change. 
Archb.  And He hath filled You with Honour, in the Eyes of Your People: And by ●heir Love and dutifulnesse● He hath made you safe.  
The love and dutifulness whereby his Majesty is safe, is not that which is professed unto him, 
Obseru.  and expressed in the smooth and fair words of such, as by sundry artifices have got much benefit, or some ●att benefices from him, or of such sycophants and parasites of Court as ●till hunt after them, but only that which is br●d in religious hearts by the zeal of that religion, which as well the late Parliament, as many of his Majesty's best subjects show a fear of innovation of.  
I hope they are not many that are unthankful to You, 
Arch. B.  or to God for You.  

observe.  Of Bishops and such as have had great benefit or benefices from his Majesty there are many more unthankful to him, then amongst all those that had never one groat of benefit or place of power from him in the rule of either Church or State; and all such as are either enemies, or ignorant, or unjust judges, to the happiness which they enjoy under his Majesty's reign, are either fiery and fierce Papists, or lukewarm Conformists, that measure their duties by their benefits and private ends, and measure their get not by their deservings, but by their desires, whereby Quicquid i●s infra votum venit, beneficij nomen amittit.  

●rch. B.  Yet I shall desire, even these to call themselves to an account, and to remember, that Blasphemy against God, and slandering the footsteps of his anointed are joined together, Psal. 89.  

observe.  Albeit there are diverse good places of Scripture as well against slandering the Lords anointed, as there is against blaspheming of God, yet in the place cited by his Gr: blaspheming against God and slandering the Lords anointed are not joined together, (as his Gr: pretendeth) for the words, both according to the original, and as they are translated in the translation commanded by K. james, can be (and are) but these; wherewith thine enemies have reproached O Lord, wherewith they have reproached the footsteps of thine anointed; It is true that in the book of Common prayer, the word (THEE) is foisted in, whereunto if his Gr: do rather cleave then to the Bible, certainly he so blotteth, blemisheth and slandereth the Bible, whiles he seeketh a Text in Scripture for giving lustre and grace to the imputation he casteth upon those men whom be accuseth of slandering; But suppose the Bible (even) in the translation made by the command of K. james, were to be ruled by the book of Common prayer, which the Prelates think they have power to strain and change at their pleasure, in that case either the Prelates must be esteemed our Princes and Sovereigns anointed by God, or a descovery of their maluersation, and such discourse of their actions and innovations as they are offended at, cannot be esteemed a slandering of Gods anointed, and so his Grace's words in this place do seem impertinent, either for that quality which they imply of Prelate's persons in our Country, or in the desire which his Grace expresseth, for having men to remember here that blasphemy against God, and slandering the footsteps of his anointed are joined together.  
But then, as I desire them to remember, ●o I do most humbly beseech your Majesty to account with Yourself too: 
Arch. ●  And not to measure your people's love by the unworthiness of those few. For a loyal and obedient people You have, and such as will spare nor Livelihood, nor Life to do You service: And are joyed at the heart to see the Moderation of your Government and your constancy to maintain Religion, and your Piety in Exampling it.  
As those that fear prejudice to Religion by the Prelate's craft and unlawful ambition, 
Obseru.  are his Majesty's most faithful subjects, and most to be trusted unto in a defence of his sovereignty against the Pope and Spaniard, and all foreign enemies of his greatness, so are they for loyalty & love the chief men to be trusted unto in the defence of his Majesty and of the public, against the prejudices which Prelate's ambition, avarice and artifice may breed to the quiet of the Church or State by the dangerous Practices of Papists, Atheists, and discontented persons within the Island.  
And as I thus beseech You for your People in general, 
Arch. ●  so do I particularly for the three Professions which have a little suffered in these three most Notorious Libelers Persons.  
It cannot be made appear that any of the three Professions have suffered by any act of the defendants, 
Obseru.  done against the King's honour, benefit or power; but by practice of his Gr: Counsel of the command which he adviseth his Majesty to lay upon the reverend judges, not only law and reason, but the King's honour likewise would mightily suffer: For, howsoever it is very consistent with justice and his Majesty's goodness, to put whatsoever he thinketh fitting to the deliberation of ●he reverend judges, yet to prescribe them what to resolve, is not compatible with his Majesty's wisdom and honour. And seeing it seemeth as well compatible with Episcopal dignity, as it is with appearance of reason and moderation for Bishops to convent in a legal way before the reverend judges (in those Courts where Bishops are no members) such as affirm that their keeping Courts & issuing Proces●es in their own names, are acts against the Statutes & Laws of our Country, and seeing a Sentence of the judges in such course, after hearing the reasons, allegations and answers of both parties, could not but show more considerate, more just, and more legal than any decree or resolution of judges for obedience of his Majesty's peremptory command, without any hearing or citation of parties, it is very strange to see that any greatness of power in Church or State, should have made so wise a man as the Archbishop to adventure to advise the K. to ordain his judges, to publish a resolution and declaration repugnant to Statutes and acts of Parliament, which many understanding men affirm to be standing unrepealed, especially seeing in consultations (even) about cas●s wherein there is nothing determined by Parliament, it is a derogation both to the liberty competent to a Counsel, and to the Majesty of a lawful Sovereign, to prescribe or command their resolutions; This desire of his Grace may happen to breed a suspicion in most part of his loyal subjects in Scotland, that it was his G●: Counsel that made his Majesty in Parliament a● Ede: in 1633. express what he would have them resolve in some cases, put to voicing in his own hearing, and to discountenance, and with his own Royal hand write in a note as disaff●ctioned to his service, the names of all those that voted not as his Highness required, whereby his Majesty's honour as well as the liberty, due to a Parliament, did suffer in the opinion of his best subjects in that nation. Mean while seeing upon the 12. of June, it was ordered by his Majesty's High Court of Starr-Chamber, that the opinion of the judges should be taken in the particulars, which he desireth his Majesty to cause them resolve and publish, it seemeth strange that i● this Epistle Dedicatory of his Gr: most reverend speech, pronounced two days thereafter, his Gr: willeth his Majesty to cause them resolve what is here craved, for as it seemeth not to be pertinent to crave that his Majesty command the judges to deliberate or consider the matter after he hath done it, so the matter being referred to their consideration, it seemeth not pertinent to desire his Majesty to command what he will have them to resolve, but leave it to their science & conscience to declare, what they judge to be lawful in the case, unless there be som● prerogative not obvious to sense, nor bounded with any reason either for his Gr: desire, or his Majesty command of such resolution.  

●r●h-B.  And for Physic, the Profession is honourable and safe: And I know the Professors of it will remember that Corpus humanum, man's body, is that, about which their Art is conversant, not Corpus Ecclesiasticum, or Politicum, the Body of the Church, State, or Commonwealth. Bastwick hath been hold that way. But the Proverb in the Gospel, in the fourth of S. Luke. is all I'll say to him, Medice, cura teip●●m, Physician heal thy s●lfe.  
As man's body is that about which the art of Physic is conversant, 
observ.  so the Gospel's and man's spiritual good by the preaching of it, not Corpus Physicum aut Politicum, is that about which the art and calling of Churchmen ought to be conversant. For albeit I can hardly agree to Erasmus, where he writeth, that as Crocodile anceps animal nunc in terris, nunc in aquis degit, in terra ponit ova, in aqua pr●edatur & insidiatur, ita qui & aulici sunt & Ecclesiastici, utrobique pestilentes. Yet I dare not but reverence the judgement of so learned a man where he writeth: Quemadmodum mulus ex equo & Asino conflatus, nec equus est nec asinus, ita quidam dum a●lici esse volunt & Ecclesiastici, neutrum sunt.  
And yet le● me tell your Majesty, 
Archb.  I believe he hath gained more by making the Church a Patiented, than by all the Patients he ever had beside.  
There is no Bishop that hath not gained more by conversing in matters Political and plying the ways of Courts, 
Obseru.  and by working upon the trust they get sometimes with good Princes, sometime with weak subjects, than any of them hath ever got by labouring in the word and doctrine, for which the Apostle saith double honour is due to Churchmen, wh●me he designeth by the name of Presbyteri.  
Sir, 
Archb.  both myself, and my Brethren have been very coursely used by the Tongues and Pens of these men, yet shall I never gius your Majesty any sour Counsel; I shall rather magnify your Clemency, that proceedeth with these Offenders in a Court of Mercy as well as justice: Sinc● (as the Reverend judges then declared) you might have justly ●alled the Offenders into another Court, and put them to it in a way tha● might have exacted their Lives, for their stirring (as much as in them lay) of mutiny and sedition.  
Seeing the defendants are able to make it appear, 
Obseru.  that in their writs and speeches excepted at, they had a lawful end, compatible with the duty of loyal subjects, and with the nature of the said writs and speeches, ●hey are very wrongfully reproached for such as bend their whole power to stir mutiny and sedition: If they had had any such end, they could have employed their tongues and pens in such way as BB. and Prelates used for stirring of Sedition and Mutiny against such of his Majesty's Predecessors Kings of England, as they made the people believe, to be either neglecters of Parliaments, or maintainers of the maleversation of their Officers: where his grace saith, that the defendants might have been called in another Court and their Lives exacted, he says very true, for as our Saviour told his Disciples, MAT. 10.17. that men would deliver them up to the Councils, and scourge them in their Synagogues, without saying that they should convince them of any Crime, so, doubtless his Gr: could have caused the defendants to be called into another Court, and scourged and put to death, though it is not in the power of any man to make appear either by Law, or reason, that the deeds for which he hath got them to be censured, are in their own nature either Crimes or faults. 
Arch. B.   
Yet this I shall be ●old to say, and your Majesty may consider of it in your Wisdom; That one way of Government, is not allwayes ●●tt or safe, when the Humours of the people are in a continual Change. 
Obseru.   
The maxim is good, and the defendants wish that his Majesty would change the course of his clemency against such as labour for any change, either in Religion or State that may prejudice him, either in the opinion and affection of his subjects, or in respect amongst forainers. 
Arch. B.   
Especially, when such men as these shall work upon your people, and labour to infuse into them such malignant Principles, to introduce ● Parity in the Church or Commonwealth. Et si non satis s●â sponte in salient, instigate, And to spur on such among them as are to sharply set already.  

Obseru.  They that would introduce a Parity in the commonweal ought to be esteemed as well enemies to the ordinance of God for humane Government, as Churchmen that pretend authority over their Brethren ju●e divino, are transgressors of our Saviour's rule in that point of Church-government.  

Arch. B.  And by this means make and prepare all advantages for the Roma●e party to scorn Us, and pervert them.  

Observe.  Advantages are prepared for the Roman party, to scorn some and pervert others by those that abuse the name of the King's authority, for satisfying their own spleen, vanity, or other ends, in silencing, banishing, emprisoning, fining, pillaring, or putting to death such as refuse to do any worship, either to Image, Altar, or Sacrament, to admit of the Mass in English, or to acknowledge ● necessity of a white Surplice, or any other Pagan, Popish, or jewish Ceremony for divine worship's and such as write against the Pope's pretended power, & demonstrate him (as King james did to be the Antichrist, & such as write against that doctrine which San●ta Clara citeth and proveth o●t of the Authors before mentioned, to be coincident with the Romish, and withal countenance such as by public writing maintain Popish Religion, or preach new doctri●e in matter of faith.   

DIVINE AND POLITICAL OBSERVATIONS Upon the Arch-Bishops speech in the Star-chamber.  
MY LORDS,  
I Shall not need to speak of the infamous course of Libelling in any kind: 
Arch. B● pag. 1.   
Nor of the punishment of it, which in some cases was Capital by the Imperial Laws. As appears: Cod. l. 9 T. 36.  
Nor how patiently some great Men, very great Men indeed, have borne Animo civili (that's Sueton: his word) In jul. ●. 75. laceratam existimationem. The tearing and rending of their credit and reputation, with a gentle, nay, a generous mind.  
THough his Gr: 
Obseru.  pretendeth it needles to show how libels have been heretofore punished, nevertheless, being to charge men with the crime of Libelling, it seems expedient (at least not unfit) to tell what a libel is, which if it be here in England (as hitherto it hath been every where else acknowledged to be truly defined) Compositio in scriptis facta ad infamiam alicujus ob aliquid quod Author probare no● v●lt (aut non potest) in publico loco, occulto nomine affixa, and if withal it be true that si injuria personae inc●rtae illata fuerit, nemo propterea potest se contumelia affectum jure dicere; s●aque interesse ut honour & existimatio, vindicetur per actionem de injuria, the defendants, could not lawfully have been either accused or condemned as Libelers for any thing contained in books, printed in their names, and without designing any man in them reproachfully. But suppose Bishops may in England (by some prerogative whereof the mystery is not to be inquired into) change the nature of any thing they please, and aswell make every writ containing truths avowed by their Authors to become libels, and untruths which no man owneth, as the Roman Clergy pretend their power to transubstantiate bread into the body of our Saviour. Yet seeing ●ur Saviour ordained his Disciples and Apostles to bless such as should revile th●m, it is no ●ore incompatible with the duty of a Churchman, than it is with wisdom in men that have no Church office to neglect, contemn (at least not to be moved with) such libels, and to consider that Convi●ia si iras●are agnita videntur, spreta vilescunt. And suppose likewise that it were heresy, libelling or some other crime, either to presume that Lord B. should take notice of our Saviour's precept aforesaid, or not to acknowledge their exemption from such obligement of civil reason and prudence as doth bind men of all other condition, and suppose also that the books published in the defendants names and avowed by them, were libels occulto nomine in publico loco affixi, yet by the law which his Gr: citeth Cod. lib. 9 Tit. 36. they could ●ot have been condemned for the same, in respect it berreth, that si a●sertionibus suis (speaking of a libel, that the Author of, is discovered or legally convented) veri fides opitulata fuerit laudem maximam & praemium meretur. Like as there is a law in that same book Tit. 7. bearing si quis modestiae nescius aut pudoris ignarus, improbo petulantique maledicto nomina nostra ●rediderit lacessanda, & temulentia turbulentus obtrectator temporum nostrorum fuerit, ●um paenae nolimus subjugari neque durum vel asperum volumus sustinere, quoniam si ex levitate processerit contem●end●m est, si ex insania, mis●ratione dignis●mum, si ab injuria, r●mittendum. And l. famos●. ff. 3. ad leg. ●ul. Majest. Ne● lubricum linguae ad poenam facilè trahendum est. And suppose also that they who for reproaching the Prelates (for making the innovations for which his Gr: in this speech pretendeth some reasons and warrants) an intention to introduce popery, were to be esteemed libelers by the foresaid law and ordinance, and that it were inconsistent with Episcopal dignity to forbear to take notice of such libelers, and to forgive them; yet all they could in reason have craved for punishment of them, was, that such punishment should be inflicted on them as the law maketh Papists (and such as usher in Popery) obnoxious unto; for si deprehendetur Author famosi libelli eatantum poena plectendus est ad quam convitium passus meritó damnaretur si verum crimen e● libello imponeretur; And seeing in England there is no law that punisheth Papists criminally or maketh their Religion (much less the ushering of it in) a crime, so as albeit it were true, that the Prelates did not only usher in, but were themselves content to profess Popery with as much passion as they have commanded the observation of Popish Ceremonies, and manner of Church-government, they could not for that by any English law be● punished with either Pillory or prison, it followeth consequently that the defendants for charging the said Prelates with the ushering in of Popery (though falsely) could not (lawfully) for that be punished either with Pillory or prison.  
But suppose finally that there were either reason, or some law in England, (without making Popery a crime, or the ushering in of it any fault) to make the speaking or writing of Prelates, apparent intention to introduce it, to be libelling and subject to such punishment as the Statutes ordain for libelling against K. or Qu. The defendants could have only been punished with an hundred pound fine, and a month's imprisonment, by the Statute of Qu. Mary: or at the most, with 200. pound fine, and 3. months imprisonment by a Statute of Qu. Eliz. without any corporal punishment, unles●e they refused to pay the fine.  
But of all Libels, they are most Odious which pretend Religion: 
Arch. B●  as if that of all things did de●ire to be defended by a Mouth that is like an open Sepulchre, or by a Pen that is made of a sick and a loathsome Quill.  

observe.  The pretending Religion for an unjust accusation or wrongful imputation of a libel to any man, is no less odious th●n the pretending of it for a true libel; for Religion neither can be defended nor aught to be invaded by a mouth that is an open sepulchre, or by a pen made of a sick and loathsome quill.  

A●ch. B. ibid.  There were times when Persecutions were great in the Church, even to exceed Barbarity it sel●e: did any Martyr or Confessor, in those times, Libel the Governors? Surely no; not one of them to my best remembrance:  

Obseru.  Such as are persecuted for refusing idolatrous ceremonies, or not acknowledging any manner of Divine worship necessary, which hath no warrant in the precepts of our Saviour or his Apostles, do no more libel against their Governors, than the Martyrs did of old, bu● complain of persecution and suffering by the cunning and power of evil Prelates, as many good Christians & Martyrs did in former times.  

Arch. B. pag. 3.  My Lords, it is not every man's spirit to hold up against the Venom which Libelers spit.  

Observe.  It is but for such as acknowledge there was wisdom and consideratenes in the rule pr●scribed by the Emp. Tit. 7. lib. 9 cod. before cited; or for such as believe the doctrine of Christian patience founded upon our Saviour's precept before mentioned, & other passages of his Evang● and Apostles, or for such as wanting due knowledge of Christian humility have minds fraughted with such proportion of moral virtue as enableth them to master their passions, where odium or amor, ira or libido do ●●irre and trouble their calm.  
In the mean time I shall remember what an Ancient under the name of S. H●●rom● tells me, 
Arch. B ibid.  Ad Ocean. de Ferend. Opprob. Indignum est & preposterum, 'tis unworthy in itself, and preposterous in demeanour for a man to be ashamed for doing good, because other men glory in speaking ill.  

Obseru.  It is as preposterous a demeanour not to be ashamed in doing evil, because other men have occasion to glory both in doing & speaking well.  
It is not my purpose to examine your Gr: intentions, nor to contradict any of your words, but where they are used for wresting the defendants writings to what they meant not, or for palliating with fair pretexts the innovations charged upon Prelates.  

Arch● B. ●ag. 4.  For my care of this Church, the reducing it into Order, the upholdding of the Eternal worship of God in it, and the settling of it to the Rules of its ●irst Reformation, are the causes (and the sole causes, what ever are pretended) of all this malicious storm, which hath lowered so black upon Me, and some of my Brethren.  
If by the storm (which his Gr: 
Observe.  saith hath lowered so black upon him and some of his brethren) he meaneth the discourse and expressions made by many honest men of innovations made by them (either apologized for, or not touched upon in this his speech) neither the reasons which his Gr: here mentioneth of the said storm, are the true causes thereof, as he pretendeth, nor could they which he saith have stirred it, be lawfully convented as libelers against the King, nor could his Gr: or any Prelate that pretendeth himself prejudiced thereby, be judge thereto, for those that speak o● the said innovations do reverence all that have care of this Church, but are able to make it appear ●hat his Gr: is so fare from upholding the external worship of God ●n it, as he is like to pollute it with commanding a necessity of som●●opish ceremonies which were not purged out but winked at, in the first reformation, and with much erroneous doctrine in points of free wil God's election, predestination, which were expugned at the first re●ormation● like as what is spoken or written against a subject cannot ●e a ground for furnishing actionem de injuria aut contumelia in regem, ●nd no subject ought to be judge in a case where he is a plaintiff.  
And in the m●ane tim●, they which are the only, 
Archb. pag. 5.  or the chief innovators of the Christian wo●ld, having nothing to say, accuse us of innovations; They themselves and their Complices in the mean time being the greatest Innovators that the Christian world hath almost ever known. I deny not but others have spread more dangerous Errors ●n the Church of Christ ● but no men in any age of it, have been more guilty of Jnnovation than they while themselves Cry●out against it: Quis tulerit Gracchoes.  
What the Parliament hath either found, 
Obseru.  or just reason to suspect or fear●, cannot be unlawful in a private subject to speak, writ, suspect or fear; the honourable Court of Parliament that representative body of the Kingdom, his Majesty's m●st faithful and least corruptible counsel of ●●a●e did find your Gr: and others of your Coat innovaters of Religion's  
Neither can you make it appear that they are innovaters. Your Gr: cannot make good your charge, and the defendants are able to make it appear both that there have been, and that there are now known, some greater innovators than they, or any of their abettors.  
The repetition of this reproach of innovation is so fare from being a good probation of the truth of it, as it argueth unability in his Gr: to make it good and an apparent presumption of his Gr: immoderate hatred of such as are nicknamed Puritants, and of his confidence that all he speaketh (how false and impertinent soever) shall get respect enough (by reason of his eminency) from the reader or hearer. As those that by the Powder● plot an. 1605. intended to hav● blown up the whole body of the Parliament, had a purpose (as some of them did ingeniously confess) if their design had succeeded, to charge the said Puritans with the reproach of being Authors and actors of i●: So all those that grieve at the honour and power of the King: and seek the overthrow of Religion and liberty of Parliament, study to make them hateful by all sorts of calumnies, whereas the truth is, that those that dissuade his Majesty from convening of Parliaments, and those that under colour of his Authority command in the point of God's worship a necessity of doing diverse things that ●he refusers thereof esteem unlawful, and themselves affirm indifferent, are underminers of his greatness, and such incendiaries both in the stat● and Church, as do what in them is to stir mutiny and sedition.  

Arch. B.  For'tis most apparent to any man that will not wink, that the Intention of these m●n, and their Abettors, was and is to raise a Sedition, being as great Incendiaries in the State (where they get power) as they have ever been in the Church; Novatian himself hardly greater.  

Obseru.  Though his Gr: were able to suborn and produce witnesses to prove this case, their testimony or probation were not to be respected because testis deponens de intentione cordis alterius, nullam fidem meretur quia humani cordis intentio soli Deo nota est. Invoc. super de renunc. Bald. in margarita.  
They that cannot force their consciences to the acknowledging a necessity of using ceremonies in God's worship, which they are able to demonstrate to be both unlawful and inconvenient, cannot in reason ●ee esteemed so great incendiaries either in Church or State, as they that both acknowledge an indifferency in the ceremonies that they press a necessity of, and pretend a right jure Divino, to such power, and jurisdiction as they obtain from the indulgence, benevolence, and free grant of their Sovereign; like as those that are, or have been always the chief causes of troubles, schisms, or dissentious in the Church, are and have been always apt to breed troubles in State government, and may be truly called incendiaries both in Church and State, and Cassand●r even a popish writer saith as truly as wisely, that Dissidiorum in Ecclesiis causae illis assignandae s●nt, qui quodam fastu Ecclesiasticae potestatis inflati recte & probe admonentes superbe contemplerunt & repulerunt.  
Our main Crime is (would they all speak, 
Arch. ●  as some of them do) that we are Bishops; were we not so, some of us might be as passable as other men. And a great trouble'tis to them, that we maintain that our calling of Bishops is jure Divino, by D●vi●e Right: Of this I have said enough, and in this place, in leighton's Case, nor will I repeat. Only this I will say and abide by it, that the Calling of Bishops is jure D●vino, by Divine Right, though not all Adjuncts to their calling. And this I say in as direct opposition to the Church of Rome, as to the Puritan humour.  
When I fund his Gr: affirm that some speak plainly out, 
Obseru.  that the ●eing BB. is the Prelates main crime and for instance mark in his margin. Burt. Apo. p. 110. I looked the book and funde that ●ll that Burton saith in that place (after he hath instanced a number of evils which BB. hav● done both in the Church and the Kingdom) is that if there were such a fashion and danger in propounding new laws in E●gland as was amongst the Locrians, h●e should adventure this proposition, that it would please the great Senate of the land to take into their consideration, whether upo● such woeful experience, it were not both more honourable to the King, & more safe for the Kingdom, & more conducing to God's glory, & more consisting with Christian liberty, and more to the advancement of Christ's Kingly office, which by usurping Prelates is trodden down, that the Lordly Prelacy were turned into such a godly government, as might suit better with God's word and Christ's sweet yoke. He neither saith plainly that the being BB. is a crime, nor can his words afford a ground for any such conclusion. He● citeth Authors there who tell that Bruno Segninas refused a Bishopric, and that P●pe Marcellus saith that he● could not see how they that possessed that high place could be saved, and that Claudius Exp●nsius (in Tom. digress. lib. 3. cap. 4.) gives many examples of pious and learned men who refused Bishoprics, bu● doth neither say nor citeth any man saying that it is a crime to exerci●● the office of a Bishop, and his writing, that if there were such a custom in England, as the Locrians had in propounding laws, he would adventure the proposition before mentioned to the consideration of ● Parliament, is not a speaking out that it is a main crime to be a Bishop.  

Arch. B. biid.  And a great trouble'tis to them, that we maintain that our callin● of Bishops is jure Divino, by Divine right: of this I have said enough and in this place in leighton's Case, nor will I repair. Only this I wil● say, and abide by it, that the calling of Bishops is jure, D●vino, by Divi●● right.  
All kinds of degrees of Officers in the Church that can pretend ei●ther ordinary or extraordinary calling jure Divino from G●d an● Christ immediately, 
observe.  Ephes. 4. 11. are designed by the names of Pro●phets, Apostles, Evangelists, Pastors and teachers; to no man in an● of these degrees was there given any jurisdiction above another in t●● same degree; yea all authority given unto th●m, and whereof the● can pretend a right jure Divino (as appeareth, Mat. 18, 19, 20.) is anerly a power to preach the Gospel to all nations teaching them to ob●serve all things whatsoever our Saviour hath commanded, and (Ioh● 20.23.) is only a power to ●inde and lose sins. His Gr: will not (〈◊〉 hope) say (at least, cannot make good) that L. B. are Apostles, or Pro●phets, or that they can pretend any calling jure Divino, but what i● comprehended under the names of either Pastors or Teachers, or t●a● they have any calling jure Divino, but what is like expressed by the name Episcopi, (Ph●l● 1. Act. 10. & Tit. 1.) and ●y the word Presbyteri. 1. Tim. 5.17. Tit. 1. v. 5.7.  
And seeing our Saviour Mat●h. 20.25, 26. Ma●k. 10.42, 43● Luk. 22.25, 26. pr●hibiteth to such all dominion ove● their Brothers, ●e●ing likewise 1 Pet. 5. the Apostle ordaineth Presbyters to ●eed their several flocks, non ut d●minantes ●le●is, and 1 Tim. 5. Pa●l ●●ac●e●h that m●●t honour is due ijs P●e●bit●ris qui laborant in ve●b● & doctrina, the L: Bishops as well English as Romish, in so fare as they assume or claim all power of ordination & excommunication, and whose chief labours is not in the word and doctrine, cannot lawfully pretend that authority in their calling jure divino, for the words which they allege, super hanc petram, etc. Mat. 16. & pasce oves meas, v. 21. Et ne cui manus imponito citò. 1 Tim. 5. &, constituas oppidatim presbyteris. Tit. 1.5. Are no better warrant to prove the L. Bishops Monarchical authority in government of the Church, or that Timothy or Titus alone ●ad power the one at Eph●sus and the other in Crete, to ordain Pa●ors, than the words 1 Tim. 4.7. which ordain Timothy not to take ●eede to fables and to have faith & a good conscience, and the words which ordain Titus to teach sound doctrine, can be warrants to ●rove, that in Ephesus and Crete none but Timothy and Titus were obliged to neglect fables, to keep a good conscience, and to teach sound doctrine, or that the words Quicquid ligaveritis Mat. 18. & quorum miseritis peccata remittentur ijs, Io●: 20. & Attendite ad vos ipsos & totum ●egem in quo vos spiritus ille sanctus constiu●t Episcopos, Act. 20.28. were ●●t spoken both to all Christ's Apostles & to all Pastors in the Church.  
And I say farther, that from the Apostles times, in all ages, 
Archb. pag. 6.  in all ●●aces, the Church of Christ was governed by Bishops: And Lay-Elders ●●ver heard of, till Calvins' new-fangled device at Geneva.  
That there were Lord Bishops domineering over the Church in ●●e Apostles time, 
Obseru.  his Gr: forbeareth to allege, and cannot but acknowledge that in the Church assembly mentioned, Act. 15.22. all de●●ees were made of the Apostles, Elders, and whole Church without 〈◊〉 much as naming L: Bishop, which could not have been omitted if christs Church had been then governed by them, and Mat. 18.17. ●ur Saviour teaching how such as offend should be dealt with, ordaineth that the Church should be told of those that do not mend upon private admonition, it is evident that in those days the Church of Christ was governed (as jerom some few ages after writeth) communi presbiterorum consilio; but whatsoever place Bishops had in Church-goverment ●n the Apostles days, and long after, it appeareth they were not such as English & Romish now are. Basil. Mag. Moral. 70. cap. 28. saith: Non ●●portet eum cui concreditum est praedicare Euangelium, plus possidere quàm ea ●uae ad necessarium ipsius usum sufficiant. Negociatorum clericum, & ex inopi divitem & ex ignobili gloriosum quasi quandam pestem fuge, saith Ierome ●n his Epist. to Nepot. And a Canon of the Couns●ll of Carthage (where Augustine was present) beareth, Episcopus hespitiolum habeat aut domum Ecclesia pr●pinquàm & tenui supellectili instructam, mensam & victum pauperem● & d●gnitatìs suae autoritatem fide & vi●ae meritis qu●●ra●; and Chrisostome upon Philip. 2. s●rm. 9 (writing of the lawful maintenance of Pastors) saith, Dic quaeso, sericis vest●●ur Pasto●, mul itudinem seq●entium & comi●●●tium habens? Circ● forum ●rrog●●ter incedu? Equ● v●h●●u? d●mos● AE●●ficat habens ubi manea●? S● ista facit, eum quoque sacerdotio indig●um dico, quamodo enim admon●bit ne superfluis istis ●acent, q●● seipsum ●●monere nequ●? All good subjects acknowledge that his Majesty may give ●o his subjects of any condition, great revenues, raise ignoble and base persons to a rank more eminent than the nobility● trust them with the managing of the Patrimony of the Crown, rul● of the people, and chief places in the Government, and acknowledge likewise that persons benefited by his Majesty with these advantage● may (without reproach of presumption or of ostentation) wal● through the streets on horseback, or in their C●aches, accompanied with many followers and waiting men; but Churchman's accepting or attaining these advantages, doth not give them prerog● or power jure Divino, either ●o domineer over such as have a● office in the Church designed by the name of Pastor (as is said) or to call the discipline and government used in the Apostles time communi Presbiterorum consilu (and continued after them, until ambition, avarice, craft and corruption of Churchmen wrought out of the weakness and ignorance of some Princes and people, those grounds which have bred Bishops) Calvins' new-fangled device at Geneva, for in the Church of the Apostles time, either there were Elders which did not preach, and were not obliged to labour in the word and doctrine, or the distinction of E●ders mentioned 1 Tim. 5.17. ●s impertinent. But if his Majesty and his high C●urt of Parliament should be pleased to reduce Episcopacy, in the point of revenues, mansions, followers, rank and power in the temporal government to the rule of the foresaid counsel of Carthage, and condition which Jerome and Chrysostome in the places quoted (and others also) show that they ought to conform themselves unto, it is possible (and probable too) that they would forbear either to pretend authority above their brethren jure Divino, or to command in divine worship the necessary doing of that which themselves esteem indifferent; & the refusers thereof think unlawful, especially seeing it appeareth Rom. 14. that it was not of old unlawful for Christians to doubt of the lawfulness of the practice of some things which are in their own nature indifferent, nor to forbear the practice of that, which they doubted the lawfulness of. With all it is to be wondered that his Gr: (who both hath, read and cannot but know that others have read Ecclesiastical writers also) is not ashamed to say that Bishops from the Apostles times have ever governed the Church of Christ in all places and in all ages, for either Bishop's power and rule hath had a beginning in Churches which were planted in diverse places and many years after the Apostles time, or else S. Jerome writeth both falsely and foolishly, where he saith, that when factions began in the Church, ●o prevent schism it was decreed through the whole world, that one elected from the Presbyteries in several places and countries, should be set above the rest, to whom the care of the Church should appertain: but as Musculus (loc. come. cap. de verb. minist. pag. 421.) writeth, if Jerome and those of his time had seen as much as they that came after, they would have concluded that Episcopacy was never brought in by God's spirit (as was pretended to take away schisms) ●ut by Satan to waste and destroy the former ministry that fed the flock, and Daneus, count 5. lib. 1. cap. 18. (after he hath refuted Bellarm: ground, whereupon all Episcopal preeminency is founded) saith, but afterwards by ambition of them that were set over the rest, the Apostolical form of Discipline was taken away, BB. began to separate from preaching Elders, all honour was given to them that usurped that name against the Word, and none almost left for the Elders; So began the Church to be trodden under foot, the Apostolical Bish: to perish, and humane Bishops to flourish, which afterwards grew to be Satanical and Antichristian, this kind of Episcopacy is not jure divino, and taketh much from the King's right & power over them, as it is exercised in the Romish and English way now a days.  
For though our Office be from God and Christ immediately, 
Arch. B● pag. 7.  yet may we not exercise that power, either of Order or jurisdiction, but as God hath appointed us, that is, not in his Majesties, or any Christian King's Kingdoms, but by and under the power of the King given us so to do.  
If greatness of power and trust with great Princes, 
Observe  were not apt to mislead th' reason and judgement of any man that is over tickled or swollen therewith, none could believe that a Churchman of his Grace's sufficiency could have a face to affirm, or adventure to set under his hand, both that Bishops have their office jure Divino, and that they may not exercise it in any Christian Kings Dominions, without power from the King, for doing of it: for it cannot be shown either by Scripture, or by the writings of the Fathers, or in the acts of Ec●lesiacall Counsels, that Officers appointed by God, for teaching his Church the tr●e way of his worship, are forbidden to exercise their office without a power from Christian Kings to do it, and it is evident that the Apostles and Pastors of the Church long after them, did exercise their calling under Pagan Emperors, without seeking their warrant, yea after their prohibition thereof; and it is not likely that they which have office in the Church jure Divino (which may be exercise● in the Dominions of Pagan Princes, notwithstanding their command to the conrrary) may not under Christian Princes lawfully do wha● was not unlawful to be done by virtue of such office under Heathe● Emperors, Heretics, and persecutors of the Church.  

Arch. B. pag. 7.  And were this a good Argument against us, as Bishops, it must needs be good against Priests and Ministers too; for themselves grant that their calling is jure Divino, by Divine Right; and yet I hope they will not say, that to be Priests and Ministers is against the King, or any His Royal Prerogatives.  

Obseru.  The argument is good against such Ministers as intent any further power jure divino then preaching of the Gospel, administration of the Sacraments, reprehension, correction, excommunication, and relaxation from the sentence thereof such as show true repentance; And Ministers that pretend a righr jure Divino to any rent, power, or jurisdiction that dependeth upon the King's gift, are as well against the King and the Royal Prerog: as those that appropriate to a few under pretext of juris divini, Ecclesiastici, or regi; all that power (or any part of it) which is competent to all Pastors, are against God, and the respect due to the simplicity and sincerity of our Saviour's rules and precepts for government of his Kingdom which he professed, was not of this world.  

Archb. pag. 8.  Now then, suppose we had no other string to hold by (I say suppose this, but I grant it not) yet no man can Libel against our calling (as these men do) be it in Pulpit, print, or otherwise, but he Libels against the King and State, by whose Laws we are established.  
When Churchmen pretend, 
Obseru.  that the power granted them authori●ate humana, belongeth to them jure divino, they may lawfully be opposed by all that are in duty bound to defend the right of Sovereign ●ower, and authority of the temporal Prince or State wherein they ●ive, and opposition of reason to those that dare pretend such divine ●ower, is no libelling against King or State; Fendatarius that disday●eth his superior by the civil Law forfeiteth jus ●eudi, and Bishops ●●at presume to ascribe to their title jure divino, that right which they ●ave by the Kings grant, or Parliamentary confirmation, deserve to ●e deprived of whatsoever they have gotten from King or Parliament, it being as unlawful to pretend a claim jure divino to a title ●●r right depending upon the King and Parliament, as it is for Bishops ●● devise a new guise for God's worship, and to impose others a necessity of it.  
W●y did they not modestly Petition His Majesty about it, 
Arch. B. pag. 9  that his Princely wisdom he might set all things right, in a Just and ●●derly m●nner? But this was neither their intention nor way.  
Though State diseases which none but his Majesty with his Parliament can c●re, may be lawfully laid open in word or whitt, not ●●ely when the discovery thereof importeth the duty of any man in ●●s calling, but also when it is necessary or expedient for vindicating 〈◊〉 innocency of honest men from imputation and reproaches cast ●pon them by men of so great power in Church or State (through ● trust from their Sovereign) as none but a Parliament may without ●anger represent to the Sovereign their malversation, nevertheless ●o private subject can in good manners petition his Majesty, for reformation of such a●uses, or prevention of such dangers as do highly concern the State and Religion, that they cannot in probability be helped or avoided without the advice of his Majesty's Estates in his ●igh Court of Parliament. Again. His G●: doth press ●ere to ●ubb a most false and pernicious reproach upon honest men, who are ●ble in a Parliament to make appear● both their own loyalty to his Majesty, the traitorous hearts of those that through impotency to moderate their Prosperous fortune, charge them with mutiny, and with what else they please.  

Arch. B. ●ag. 10.  And by most false and unjust Calumnies, to defame both our Cal●lings and Persons.  

Obseru.  Eum qui nocentem infamavit non est aeqnum ob eam rem condemn●● praesertim quando reipub● interest vitium illud quod (etiam convitiando) ob●jectum fu●rit manifestum fieri. Dig. lib. 47. Tit. 10. l. 18.  

Arch. B. pag. 11.  And these men, knowing the Disposition of the people, have laboured nothing more, than to misinform their knowledge, and misguide their Zeal, and so to fire that into a sedition, in hope that they, who● they causelessly hate, might miscarry in it.  

Obseru.  It is not within the reach of understanding of men, that move in ● low sphere, to conceive how it can be consistent as well with his Gr● wisdom as it is with his greatness to affirm both here, that there was danger of sedition from the defendants and their abettors, and i● his Epist. Dedicat. of this speech, that there are few or none of their humour, for from few there could be no danger of sedition or mutiny● Withal causeless hatreds easily vanish, and are not likely to dispose● any man to attempt the fyring of a sedition purposely, that they whom they causelessly hate may perish in it; Men do not adventure an assured danger to their credits, fortunes and lives, without some probability of some either honour or profitt by the success of their attempt; But if the defendants and their abettors were so foolish traitors as without any such hope, for a causeless hatred to attemp●●●●ring of the people's zeal into a sedition, yet is there no appearance o● possibility in their power to kindle any such fire, his Gr: knoweth that they are not able to misguide the zeal of Papists to such an end, and that there is no zeal in the lukewarm Conformists, nor in the professed Atheists that can be fired, but by such materials (good coy●e hope of benefit or preferment) from the Pope or Spain, as neither the defendans nor their abettors could afford, and among those th●● have zeal in the substance and scare at a necessity of using Ceremonies, invented by man, for d●vine worship, there are few (as his Grace saith) of the defendants humour, and from those few (as said is) there could be no danger of sedition or mutiny.  

Archb. ibid.  So says Mr Burton expressly to change the Orthodox Religion established in England and to bring in I know not what Romish Superstition in the room of it.  

Obseru.  If Mr. Burtons' book was writ●en since 1628. it is likely that his ●xpressions in it, of danger of change of the Orthodox Religion, 〈◊〉 founded upon such reasons as in that and the year following bred 〈◊〉 the High Court of Parliament, a fe●re of such a change, and possibly his fear was, and is so much the greater, because the last Parliament was broken up when they were advising the remedy which they ●●ended to have acquainted his Majesty with, for preventing the ●●nger of the inconveniences of such change, and attempting of it, if ●●s book ha●h been written before these Parliaments, he is blameworthy, if he hath not expressed in it such reason, for showing the appearance of the said danger, as the High Court of Parliament when ●●s Majesty conveneth it, shall acknowledge to be sufficient for the ●●me.  
For there is not a more cunning trick in the world, 
Arch. B. pag. 12,  to withdraw 〈◊〉 people's hearts from their Sovereign, than to persuade them that 〈◊〉 is changing true Religion, and about to bring in gross superstition ●●o● them.  
It is neither to be denied what is here affirmed in the general, 
Obseru.  nor ●●n it be made good, that the defendants were guilty of the crime ●●re expressed, yet may it be affirmed also, that there is not a more ●●nning trick in the world to withdraw a Soveraings' hart from his ●●ople, then to persuade him that all notice offered ●o be given him (ei●●er by any private sub●ect or by the Parliament itself) of the maluersa●●on of Prelates or other Officers in Church or State, are acts which ●●●ike (and wound) his Majesty through their sides (as his Grace's beforesaid Epist: to the King affirmeth) and that his Majesty's giving ●●●re or listening thereto, or reference thereof to the trial of a Parliament, is a prostitution of his authority, whereas in truth the punishment of those disloyal acts of some Prelates and Officers that can be discovered, and the Kings show of trusting the wisdom and loyalty 〈◊〉 his Parliament as it deserveth, are most assured ways for holding ●●st the hearts of his subjects, and preserving his authority from all s●ch dangers as Sovereign power hath often been obnoxious unto 〈◊〉 the cunning flatteries and malversatons of Prelates and other per●●ns trusted by their Princes, when it importeth their private ends to ●ith draw the Sovereign's hart from his subjects; and when it falleth ●●t that the pretence of Sovereign authority is used (as it was i● Qu: ●●●aries days) for changing true Religion, they that persuade the Prince such a course, and not they that affirm the truth, in such ● case are to be charged with the crime & reproach of using a cunning trick to withdraw the people's hearts from their Sovereign; None of the defendants nor of their abettors do doubt of his Majesty's sincerity and constancy in religion; Yet without prejudice of their dutiful persuasion thereof, they may fear that Prelates work upon him i● that point, as Churchmen have heretofore done upon Constant: and divers his successors, and such fear is very consistent with subjects' love to his Majesty.  

Arch. B. Pag. 1 3.  And for the Prelates; I assure myself they cannot be so bale, as to live Prelates in the Church of England, and labour to bring in the Superstitions of the Church of Rome, upon themselves and it.  

Obseru.  The Prelate's in our Church have no grounds, whereupon either they may build their Lo●dly authority, or to obtrude the Ceremonies which they enforce upon many honest men's consciences, but such as the Roman Church u●eth for Prelate's greatness and doctrine of their Ceremonies; And howsoever possibly ●is Grace is well enough minded in having his hand sooner than any man against such as labour to bring in more Popery than himself hath yet done, yet the knowledge which men have of some passages in the last Parliament, an● of some actions of his Gr: both before and since the breaking of it up● will scare most men from discovering to him what they knew (Perhaps) touching Prelates labouring in that kind.  

Arch. B. Pag. 1 4.  I have ever been fare from attempting any thing that may truly be said to tend that way in the least degree.  

Obseru.  Your Gr: doctrine expressed in the High Commission Court, th●● the P●pish religion doth not differ from ours in fundamentalibus, your direction for bowing at the Altar, and praying towards the East, your allegation and making use of some Popish Canons, for vindicating yourself from imputation of innovation, in commanding these and other Ceremonies Popish, rev●ved by you in our Church, your opinion of Chr●sts corporal● presence ●n t●e Sacrament (manifested Pag. 47. of this your speech) your Gr causing & pressing a necessity of Ceremonies, which yourself acknowledge to be indifferent, the punishment which you cause to be inflicted upon the refusers of them (whereof ●●me in their conscience think them ●nlawfull, and all ●en (of moderation) inexpedient) and upo● divers Orthodox men, fo● writing against them, your causing Censure of D●ct●r Bastwicke, and condemning his books written against the Pope's authority, your connivance (some say ●avour and countenance) shown to the writings 〈◊〉 Sancta Clara (reprinted in London by your Grace's direction or ●●●mission at least) Chonaeus, Shelford, Cousins, Re●ve, Pocklington and ●●●ers containing doctrine of Popery and Atheism, seem to argue a ●●●position in your Gr te●ding to Popery; assuredly these acts ●●●ourage Papists, make Atheists merry, and grieve all religious ●●ts, and men of good judgement think that they so tend to the ●●●ering in of Popery, as when you have well considered the matter, 〈◊〉 Gr: willbe loath to give your oath that you have been fare from ●●●●mpting any thing which may be said to tend to the altering of ●●●●gion in the least degree, your Gr: is known to be an understanding Courtier, and to have the dexterity to offer as well your oath ●our service to such as you know either dare not, or by their condi●●●● may not, or esteem it against good manners and civility to put 〈◊〉 Lordship to it in a case, that no man which knoweth your Lordship's actions can possibly imagine you can swear safely.  
●ee live under a Gracious and a Religious King. 
Arch. B. pag. 15.   
〈◊〉 be not perverted by some pernicious Churchmen, as Constantness, and others. 
Obseru.   
● shall humbly desire your Lordships to give me leave to recite ●●fly all the Innovations charged upon us be they of less or greater ●●●ent, 
Archb. pag. 16.  and as briefly to answer them.  
among other innovations pretended, made by Prelates, 
Obseru.  Mr. Bur●●● mentioneth that they procured from K. james both a command ●●e Universities that young Students should not read Calvin or 〈◊〉, or any of the modern learned Writers of the reformed Church ●●thout any prohibition of reading Popish Writers) and an order ●●●●biting young Ministers, to preach the Doctrine of election & repro●ati●, lest old Doctors, Deans, & Bish did both preach & print (books 〈◊〉 ●●lse & erroneous Popish & Arminian Doctrine in those points.  
●econdly, that his Gr: affirmed at the Censure of Doctor Bastwick, 〈◊〉 we and the Church of Rome differ not in fundamentalibus, and 〈◊〉 allowance of the books written by Chonaeus & Sancta Clara to 〈◊〉 purpose, with the books of false Doctrine, published by Monta●● Shelford, Ailword, Iacks●n, C●s●ns.  
Thirdly, his not censuring those that maintain, that the Pope is neither Antichrist (as K. james in his printed works hath plainly declared) nor that babilonical Beast of Rome, mentioned in 6. Hom. of rebellion.  
4. New doctrine in the point of obedience to superiors, and concerning the Lords Sabbath  
5. That the Censures in use against Drunkards, Heretics, and other vicious persons, are now inflicted upon Ministers that esteem it unlawful or inexpedient to impose a necessity of Ceremonies, which the Prelates acknowledge to be indifferent in their own nature.  
6. Their adding to the Ceremonies of our Church, other rites and Ceremonies than are mentioned in the Communion-booke, whereunto they are restrained, by the act of Parliament, prefixed to the said book.  
7. Their practising without special warrant a power to judge of cases, which are the object of civil (not Ecclesiastical) Courts. Now seeing his Gr: in this place where he promiseth both to recite & answer all the innovations, (be they of less or greater moment) charged upon the Prelates, as tending to th'advancing of Popery) is so far from answering, as he doth not recite any of these particulars, but mentioneth only those that he can give such colour of answer unto, as hi● greatness is able to bear out against all reason that any man dare allege against the same, and seeing ●e acknowledgeth that exe●ptio ●ir●mat regulum in non exceptis, his Gr: propounding of a part and forbearance to mention the foresaid particulars, charged by Mr. Burton upon the Prelates argueth, that Mr. Burton doth truly chardg● the Prelates with the said innovations, and that they can neither deny nor give a reason for the making thereof.  

Archb. pag. 17.  And there was visible Inconvenience observed in men's former flo●●king to Sermons in Infected places.  

Obseru.  When preaching was forbidden under pretext of danger of infection, by concourse of people at Sermons; Comedies and scurrilous interludes contrived in derision of religion, and true piety were no● only suffered to be acted in all ordinary Stages, but in the Court i●●selfe also with great confluence of people, as though the means o● humiliation, and not ways to prophannes, were pestilentious in great assemblies, and that God's vengeance were not so much to be feared for the practice of sin, as the preaching of that doctrine, which pincheth or disquieteth profane men's consciences; there cannot any reason be given justifiable either in wisdom or goodness upon occasion of death or sickness, that hath been incident to some at a Sermon, to prohibit the ●se of that spiritual food at usual times, ●o such as have minds hungering with an appetite thereof, no more then to prohibit men to take their ordinary food or physic (when they find their stomaches at their usual times disposed thereto) because men ●icken or die sometime after a good meal's meat, or after physic; inconveniences that sometimes fall out at Sermons either in wholesome or infected places, are not sufficient pretences for prohibition or discharging of so lawful, good and necessary a business.  
But the business was debated at the Council Table, 
Ar●h. B● pag. 17.  being a matter of State, as well as of Religion. And it was concluded for no S●rmons in these infected places.  
And in all likely hood by the Counsel referred to the Prelate's consideration, 
Obseru.  who, having enjoined the fast (mentioned in those news from ●p●w●●●●) without Sermons in London, contrary to the orders for ot●er fasts i● former times; The mentioning an innovation in that point is very injuriously named a Libel, for it cannot be called a crime nor judged unlawful to any man to speak or write what is not unlawful for Prelates to do.  
Nor Thirdly is that true that Se●mons are the Only means to humble men. 
Arch. pag. 18●   
I have heard that K. james discoursing at Table of the un●avourines of ling to his ta●t and smell, 
Observ●  a gentlememan answering to his Majesty, told him, that ling was his only meat, my meat (said the King) I swear man I have never in all my life eat of that fish, whereupon the gentleman replied, that by only meat he meant, it was special good meat; The author of the newe● from Ipswitch, being charitably construed, or admitted to interpret his own words willbe possibly found to have meant, that Sermons are the most and (best) special good means to h●mble men; It is an act that smelleth more of pride then of justice to wrest to an ill sense, words that can bear a good interpretation, and are well meant.  

Archb. pag. 20.  Besides, these men live to see the Fast ended, and no one Wed●esday Lecture suppressed.  

Obseru.  Chat escha●dè eraign● l'eau oroide; Men that had heard of the prohibition of Sermons upon the wednesday in time of solemn fast, an● had seen many other simptomes of dislike of them, and inclination 〈◊〉 place all exercise of Religion in the Ceremonies and Litany, might very probably fear and thi●ke there was some intention to suppress● wednesday Lectures; Many wise men have showed fear of things which have never come to pass, and many have been mistaken i● their judgements of men's intentions, when they measured them b● t●e success of their actions; Great men's intentions are not allway obvious to the understanding of men that live in a condition beneath them, nor always Priv●ledged with success, or with prerog: 〈◊〉 charge a crime up●n such as mistake them, or understand them no● and the argument is not good; Wednesday Lectures are not sup●pres●ed, E●go his Grace had no intention to suppress them.  

Arch. B. ibid.  A●d ●he Arch. B. and Bishops' to whom the ordering of the book● i● committed, have pow●r under the King, ●o put in, or leave out, whatsoever they think fi●t for the present occasion; as their Predecessors have ever done before ●hem.  

Obseru.  This general implicit power is not sufficient, for affirming truel● tha● they have the King's command or warrant for every thing th●● put in, ●r leave out, no more than the general power, which t●● Chancellor, Secretary and other Officers have from the King, is suffi●cient fur alleging the King's command and warrant for every act they do in their several stations; they cannot change any thing once axcepted out of their Offices, without a new special warrant.  

Arch. B. Pag. 21.  Provided that nothing be in contrary to the Doctrine or Discipline of the Church of England.  

Obseru.  Quaeritur, whether the Doctrine and Discipline of our Church be that which Bishops invent, prescribe, or purchase colour of his Majesty's authority for commanding off; Or that which by other Reformed Churches is held to be of divine institution.  

Arch. B. ibid.  And it is not the custom of the Church, nor fit in it self to pray for seasonable weather when we have it, But when we wan● it.  
Why not as well as it is the custom of the Church, 
Observe  and fit in itself ●o pray for grace, wisdom and understanding of the Lords of counsel that want none of these, and for illuminating Bishops, with true knowledge and understanding of the word which they have & want ●ot.  
Thirdly, 'tis most inconsequent to say; 
Arch. B● pag. 22.  that the Leaving that Prayer ●ut of the book of devotions, caused the Shipwrecks and the Tempest, ●hich followed.  
In the news from Ipswitch, it is not said, 
Observ●  that the leaving out that ●●ayer caused the shipwrecks and tempests, but was one cause (that is 〈◊〉 fare as men may judge) one of the occasions thereof, and to this ●●ce a man may speak without exceeding the limits of Christian re●●rence, duty and humility. in speaking of actions and accidents, ●●ereof no other cause can be affirmed literally, but the will of al●●ghty God, and the saying that the leaving out of that prayer, is ●●e of the causes of the shipwrecks, is as justifiable a way of speech, 〈◊〉 the saying of a man sick of the ague, that his sins are the causes ●●reof.  
I humble desire your Lordships to weigh well the Consequence of ● great and dangerous Innovation. 
Arch. B. pag. 23.  The Prayer for fair weather 〈◊〉 left out of the Book for the Fast; Therefore the Prelates intent to ●●ng in Popery.  
●here is not so much as one line (in those news excepted against ●●is Gr. 
Observe ) inferring either upon this or any other of the innovations ●●●tioned in it, a conclusion of the Prelate's intention to bring in ●●ery, yet upon the whole conjunctio an appearance of such inten●● may be in reason as well affirmed as feared. August. Tom. 10. ●●mil. 42. saith, de minutis guttis implentu● flumina, per minutas rimula●●●●at aqua,, impletur sentina, mergitur nav●: Small drops make floods through small rifts the water loaketh in, filleth the deck, and sinketh 〈◊〉 ship.  
To this I answer First, As before; 
Arch. B● ibid.,  It was lawful for us to alter what we thought fit.  
And Secondly, since that Collect made mention of Preaching, 〈◊〉 Act of State forbade Sermons on the Fast days in infected pla●●●; we thought it fit, in pursuance of that Order, to leave out 〈◊〉 Collect.  
For reply may be repeated the answer to the 3, Se●●: withal act of State forbidding Sermons, is not a sufficient warrant for leau'ns out of a prayer in use to be read, a collect because it mention pre●●●●ing.  

Arch. B. pag. 24.  For the branch in the other, which is the first Collect, Though 〈◊〉 did deliver our forefathers out of Romish superstition, (yet God be 〈◊〉 said for it) we were never in.  

Obseru.  Though it were absolutely true (as it is not) that none of the ●●●rers of these prayers, which are usually read, were ●ver in Romis● perstition, as his Grace's Speech here implieth, yet could not t●●● a sufficient reason for leaving out the collect here mentioned, be●● in the deliverance of our forefathers out of the said superstitions 〈◊〉 did deliver us; Withal by the same reason his Gr. might cause 〈◊〉 bear the thanksgiving and prayers appointed to be used for deliverance from the Powderplott. A reverend remembering and thankesgyving in our prayers to God, for delivering our forefather's out of ●●●mish Superstition, is a point, more material in God's worship the●●ther an aerial Cross, a Surplice, or bowing at the n●me of jesus: 〈◊〉 as there is not so much reason, for leaving out t●a● branch of 〈◊〉 Collect, as there is for refusing a necessity of the aerial Cross, Sur●●● and ducking to an Altar, or at the sound of the word jesus, by su●● esteem the doing thereof scandalous, superstitious, or otherwise 〈◊〉 lawful; and seeing there are many of the ●ormalists, or good Co●●●mists, who by the doctrine, practise the Ceremonies, approved 〈◊〉 urged by most Prelates, are led the b●●ad way to the avowed pr●●●●sion and belief of Popery, that clause which implieth a prayer fo●●●●liver●nce from Romish Superstition, is not unfittingly expressed (as 〈◊〉 Gr: allegeth) in the said Collect, the words left out being these: 〈◊〉 hast delivered u● from Superstition and Idolatry, wherein we were ●●●ly drowned, and hast brought us into the most clear and comfortable 〈◊〉 of thy blessed word, by the which we are taught how to serve and 〈◊〉 ●hee, and how to live orderly with our neighbours in truth and verity.  

Archb. ibid.  Because in this Age and Kingdom there is little opinion 〈◊〉 meriting by fasting.  

Obseru.  Papists in this age and Kingdom have still an opinion of meri●● by fasting, and the enjoining of a fast in Lent and other se●t ti●●●sed by the Roman Church, maketh the lukewarm Conformists ap●●●●ertaine the same opinion, and breedeth in many religious hearts a ●●●ition and fear, that the forbearance of the words which taught 〈◊〉 people that they should not presume their fasting to be merito●●●s, hath been purposely ordered to content Papists and Atheists, 〈◊〉 to have the better occasion to teach, command or breed a belief ●he weak sorts of persons religiously disposed, that they do (and 〈◊〉 merit by fasting.  
●nd this was done according to the Course of the Church, 
Arch. B. pag. 25.  which or●●●ed ordinarily names none in the Prayer, but the right line descending. ●here is no Canon of the Church, 
Obseru.  or warrant of Scripture for re●●●ing the prayer for such as are o● a Royal family, to those only 〈◊〉 are of a right line desc●n●i●g; His G●: well knoweth, that tur●●● eijcitur quam non admitting ho●p●s, and that the Queen of Bohemia 〈◊〉 ever made a part of tb● C●mmon prayer, could not be left out 〈◊〉 by any warrant, either of Religion, or State wisdom, and that 〈◊〉 leaving her out of it, could not but become a scandal and offence ●●ome, breed in ma●y an opinion that they which are unwilling 〈◊〉 have prohibited) that usual prayers be made to God for her, will ●●dge to afford her the worldly supply, which her Estate needeth, and 〈◊〉 may in reason expect and hope for, from his Majesty and all such subjects as are loyal & ●ot corruptible by either Spanish or Popish ●●sents, pensions, or promises; if the King hath given command for ●nder his hand (as his Gr: here saith) his Majesty hath been abused some show of reason suggested to him, which his Grace neither mentioneth, nor dare (I think) avow, nor are obvious to the ●●ce of any honest man, nor likely ever to be approved by Parliam: I beseech your Lordships to consider, 
Arch. B. pag. 26.  what must be the Consequence 〈◊〉: The Queen of Bohemi●e and her Children are left out of the collect, therefore the Prelate's intent to bring in Pope●y.  
There is no such consequence inferred upon the only leaving out 〈◊〉 this Collect, 
Obseru.  and albeit upon this & the remanent innovations made 〈◊〉 his Gr: (here apologized for) & the rigorous urging of needless ceremonies, concurring with the knowledge which many have of discoveries made (by the last two Parliament) of his Graces and some ●●her Prelates ways, bred in most men an opinion, that some of the prelate's intent to bring in Popery, nevertheless it doth not follow ●●at the persons which his Gr: inveigh●th against, do go about to poison the people, with a conceit, that the Queen of Boh●mia a●● her Children would keeps out Popery out of England, and that the King and his Children will not; Such Prelates as intent innovation in religion, are likely to think it for th●ir end, to work such an opinion where they have power, for they may expect good benefit bo●● from great persons abroad, and great Traitors (as Papists, Atheists, and lukewarm Conformists) at home, by working into the heart's 〈◊〉 the people any opinion, which may be made use of to breed in t●● kings own hart a jealousy of his Royal sister, and of the hopeful Primices her Children. T●e persons Inveighed against by his Gr: canno● hope for any good or advantage by labouring to poison the people with such a villainous conceit, nor are they in any possibility to b● disposed as Papists, Atheists and Formalists aforesaid to any cour●● tending to the prejudice of his Majesty's greatness, or public good● For as their har●s are inflamed with a zeal in their religion, to t●● service of God, so are they with affection and loyalty in their allei●gance to the K: their Sovereign; neither do they impute to his M●●jesty the blame of those actions, which they have hope (yea confidence's that his Majesty shall one day (either by his Parliam: or some other way) discover that Prelates have caused to be done under pretext an● cover of his authority, to the prejudice of true religion, and overthrow of many learned and modest Ministers, and to the great grief of his Majesty's best and most loyal subjects.  

Arch. B. ●ag. 26.  For my part I honour the Queen of Bohomia and her Line, as much as any man whatsoever, and shall be as ready to serve them.  

observe.  Men that consider that his Gr: hath not only now caused to raze o●t the name of that good Queen and her Children out of those Collects, but blot al●o out of the patent granted by his Majesty an● 1635. for a collection for the distressed Churches of the Palatinate, the words bearing them to be of the same Religion, which our Churc●●●●f●sseth, cannot believe that his Gr: did speak these words but i● his Court style, not minding their literal ●ence (whereunto it is i●● manners and against Cour● wisdom, to tie the Court language) fo● his command to bl●tt out these words in the sa●d patent, form b● his Majesty's attorney (upon the model of a former patent in the same kind granted by K. james, which avowed the people of the Palatinate to be of our Religion) ●rgueth that ●e hateth the Religious professors, both in that Country where the Queen of Bohemia was ●●rne, and in that wherein she was married, and wherein herself and ●er Princely Children have been bred and educated, and a Prelate ●hich either hateth the Queen of Bohemia's Religion, or professeth ●●other Religion than she and her Children do, and useth all pos●●●le craft and violence, to make all he can embrace it; ought not to 〈◊〉 believed in the literal sense of the words when he saith that he honoureth the Qu: o● Bohemia & her line as much as any man whatsoever 〈◊〉 But I know not how to departed from my Allegiance, 
Arch. B. pag. 27.  as I doubt these ●●n have done.  
Prayers might have been continued by his Gr: 
Obseru.  for the Queen of ●●hemia and her Children, without departing from his allegiance, ●●d men's desire of continuance of that prayer, or being offended at ●●e leaving o●t of it, is not a sufficient reason for his Gr: to infer conclusion to charge them with the crime of departing from their allegiance, or for his Gr. suspicion of it, In the Reformed French and ●●●●ch Churches throughout all the United Provinces, prayers are ●●de, not ●n●ly for the Queen of Bohemia and her Princely Children, but for our K. also, yet is not that esteemed a departure of the ●●eachers and people that practise it, from the alleadgeance due by ●●em to the Sovereignty of the state they live under.  
That this Alteration was made in my Predecessors time before I ●●d any Authority to meddle with these things, 
Archb. ibid.  And his Majesty ac●●owledges, it was done by his special direction, as having then no ●●ildr●n to pray for.  
If the words [who art the Father of thine elect and their seed] have 
Observe.  ●●ene left out, or changed by his Majesty's direction, certainly ●ee ●us● have had some other reasons suggested unto him (by some Pre●●●e, whose advice he trusteth in matter of prayer and divine worship) ●en (that which is here set down) because the King had no Children to pray for, when he gave command to leave out these words, for if that were the reason, than that clause w●re now to be resumed (which is not done) since the K. hath ●eede (which God bles●e) like as ●he ●sing of those words is compatible enough with a●y Gods elect, ●●ther having or wanting seed, so as to obtain his Majesties warrant ●●r leaving out these words, it is likely th●t his Gr: or some other P●e●●te hath suggested to him such arguments as Papists and Arminians use for impugning that article of Christian religion, which con●er●e●● God's election, without acquainting his Majesty: with the answers made thereto by orthodox writers.  

Arch. B. pag. 28.  The truth is, it was made at the coming in of K. IAMES● and m●st of necessity be changed over and over again pro ratione Te●●porum as Times and Persons vary.  

Obseru.  The Parliament appointed that prayer to be used and it can nei●ther be lawfully omitted and forborn (which his Gr: granteth 〈◊〉 avoweth the doing of) nor changed without warrant of the same a●●ritie.  

Arch. B. pag. 29.  Here give me l●ave to tell you it is At the name of jesus, in 〈◊〉 learned Translation made in K. james his time. About which m●●ny learned Men of be●t note in the Kingdom were employed, beside some Prelate's.  

Obseru.  If the translation made in K. james time hath At the name, ce●●tainly it is not so consonant to the Greek Original which ha●● (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or to the Latin version (in nomine) as in the the nam● and (In) being so long used in many impressions of the common pr●●●er book confirmed by Parliament: it is not likely that the chang● hath been error Typographi, but a direction of some Prelate in 〈◊〉 late edition, and therefore with very good reason this alteration m●● be numbered among other innovations made by Bishops.  

Arch. B. pag. 30.  And M ● P●ynn● (whose Darling business it hath long been to 〈◊〉 down the honour due to the Son of God, at the mentioning of 〈◊〉 sa●ing Name jesus) knows the Gramm●r Rule well, In a place, or a● place, etc.  

Obseru.  The honour dew to the Son of God, is not cried down by s●● as maintain that all reverence that can be or is required by his D●●vine Majesty, is dew unto him (as Mr. Pryn and all good Christi●●● acknowledge) and that alike honour is due unto him, when he mentioned by the name of Christ, God, Jmmanuell, &c: As when 〈◊〉 is mentioned by the name of Jesus, and the word Phil: 2.10. Doe● oblige Christians to worship the letters and sound of the word 〈◊〉 but his Person, which is expressed to our memories and understa●●●ings, as well by his other n●mes, as by the name jesus, and by (bow●●● of the knee) in th●t passage nothing is understood or meant, 〈◊〉 the same that is meant by b●wing of the knee Rom ● 14. 1●. Esa●: 45●● ●t w●re idolatry to reverence the pers●n for the names sake, and if we reverence the name for the persons sake every name competent to him ●ught to be a like reverenced; withal if the words (bowing of the ●nee) import a necessity of kneeling; ●he words (and every tongue shall ●onfesse that jesus is the Lord) in that same place must oblige all men ●o a necessity of a vocal and loud confession that jesus is the Lord ●hich must make a confusion & disturbance in all assemblies, for preaching praying or reading of scripture, yea, if the sense of the words ●ere to be taken literally, that would oblige men to kneel, but not ●p, no● cross, nor to bow the head at the name o● jesus, his Gr: doth ●ot pres●e kneeling either in the literal or metaphorical sense of the ●ords, and is not able to produce a text for capping or bowing the ●ead at the sight or sound of the name jesus.  
This I find in the Queen's Injunctions 
Archb. pag. 31. , without either word In 〈◊〉 At. Whensoever the name of jesus shall be in any Lesson, Sermon, or ●herwise pronounced in the Church (it is enjoined) that due rev●rence be ●ade of all persons, young and old.  
Queen Elizabeth's injunctions ought to be reverenced, 
Observe.  yet mortuo ●anda●ore expirat mandatum; And no act, order, or command of a sovereign Prince, not ratified and authorized by his estates in Parliament, doth rule either his successors, authority, or his subject's obedience after his death. Queen Eliz: possibly ordained courtesy ●●d uncovering the head at the pronouncing of the name of jesus, for ●●e same respect, for which she suffered an Altar, to remain in her ●●appell, after that by act of Parliament they were ordained to be● 〈◊〉 down in all Churches of England, and after the pulling down 〈◊〉 them in many Parishes (even before warrant of the said act was proved) The reasons of Prince's commands, or connivences are not be too curiously pried into, where subjects without being obnoxious to any inconveniency, may both forbear doing of the thing en●●●ned or commanded, and imitating of the thing winked at or prac●●●●d by them against a Law; Mean while, the enjoining of such cour●●s● only as thereunto doth necessarily belong, and before then accustomed, showeth that she did not impose a necessity of ducking, ●●●●ging, capping, or kneeling, because it was easy to find that there 〈◊〉 no custom in the old orthodox or Reformed Churches ancient●●● of late days for so doing, but only among Papists, whose abuses, superstitions, and mountebankeries, though she could n●● purge of a sudden (especially trusting much to Prelates in the business) yet had she no intention (doubtless) by her injunctions to follow or approve them.  

Arch. B. pag. 32.  So here is necessity laid upon it, and Custom for it, & both expres●sed by Authority in the very beginning of the Reformation; & is therefore no Innovation now.  

Obseru.  Since such was the nature of the Law and Custom here ment●●●ned, as is before designed, they cannot be a ground for the incurrence which his Gr: thereupon maketh, that bowing at the name of I●●sus, commanded by his Gr: is no innovation, because neither in the 〈◊〉 orthodox, nor in the late Reformed Churches, there was either 〈◊〉 or custom for the said bowing, and the cannons or customs of Papi●● were not ordained to be followed by Qu: Eliz: injunctions, yea Ho● calleth that bowing an absolute ceremony, & the introduction of an dissolute ceremony, is as well an innovation as the hatching of a new 〈◊〉  

Arch. B. Pag. 33.  That's left to the Church, therefore here's no Innovation aga●●●● that Act of Parliament.  

Obseru.  As it is a notorious truth, that the act of Parliament containing command for prayers & thanksgiving every: 5. Novemb: was pri●● before the book containing the prayers ordered to be read in obedience of the said act, so is it a notorious truth, that for respect to 〈◊〉 said act, a prayer was conceived, An: 1605. in the words which 〈◊〉 been in use to be read every 5. Novemb: since that year, & albeit the making of the foresaid act, the contriving of the foresaid prey was left to the Church, yet doth it not thence follow that a change the words of the prayer then contrived, and so long in use, is no al●●●ration. 
Arch. B. ibid.   
The Aleration first mentioned, that is, The Sect or that Sect them: 
Observe.  is of so small consequence as 'tis not worth the spe●king of.  
There seemeth to be so little difference between the sense of ●● words changed, and of those that are put in the place, as 〈◊〉 would think that it were against discretion either to charge the cha●●ger with the reproach of innovation, or to imagine that any man●●●ven of ordinary sufficiency) can be moved with such reproach up●● grounds apparently so weak, yet when men consider that it is publicly that so wise a man as his Gr: would have directed a changes ● prayer used in the Church above 32 years, but upon solid reasons ●●ther of state or Religion (because such a change seemeth an implicit accusation of either error or ignorance in the contrivers and u●●rs thereof, or of neglect of duty or want of understanding in those ●ishops that have suffered the same so long) it is probable that Mr. Burton not being able to conceive any reason of State or Religion, ●hich his Gr: could pretend for it, or any honour or benefit to the ●ing or public (which are the end of all state actions) by the said ●ange, hath judged that because the tropical expression of the words ●●●ng used, did clearly point at the Roman Church & Doctrine, and 〈◊〉 literal sense of the words as his Gr hath caused them to be disposed the change, do not pinch any people that is known, he hath ordained all the words to be insert, which are expedient for expressing 〈◊〉 literal sense, as more tender and less pinching the Roman ●●urch.  
I did not move the King, directly, or indirectly; 
Arch. ● pag. 34  to make 〈◊〉 changè.  
In all the actions of Ministers, which are Formalists and good Con●●●mists, 
Obseru.  done for edification and feeding of any people or person, ●●th food approved by his Gr: within that which he calleth his Dioptase and Province, are and must be esteemed his Grace's actions (if ●●eir power for doing thereof be derived from his Gr: and that the ●●ole Church power in every Diocese is inhaerent in the Bishop ●●●reof, as the Formalists reach) so whasoever any Prelate or person ●●ggesteth to his Majesty (and breedeth in his royal mind a belief 〈◊〉 a persuasion off, by virtue of the respect they have with his High●●●s, through his Grace's recommendation and character made by him 〈◊〉 his Majesty of them) tending to purposes which his Gr: doth not ●allow ex post facto; And whereof he may challenge the thankes and glory as his du●●, are such as his Gr: well knoweth, aught to be esteemed his Grace's actions, and that he can no more safely give his oath, that he is not the mover off, than he will acknowledge upon oath no man hath authority or power to make one man a lawful Pastor of many several Churches.  
And that both these are true, 
Arch. ● pag 35.  I here again freely offer myself to ●y Oath.  

Obseru.  Howsoever his ●r: here offereth his oath, that the King comm●●ded the cha●ge without being therein moved by him, and that he had his Majesty's hand to the book, for warrant of the said alteration before he made them, and setteth down three reasons, for which th● King (as he saith) commanded at least might command the sam●, y●● to all men of sense it seemeth more likely, that his Gr: (who is an u●●derstanding Courtier) offereth here his oath by way of compliment knowing that no man would put him to it, then that his Majesty 〈◊〉 the said reasons was induced to command (and to give warrant 〈◊〉 the said alterrtions, without being by his Gr: or some of his coat r●●quired and persuaded thereto, and that not only because it is n●● likely that his Majesty (who is not by his Royal Office a●d calli●● necessarily conversant in the study of divinity) would upon his p●●●vate thought make any alteration in a prayer so long used, esteems sufficiently considerate and expedient both in matter and form, 〈◊〉 because likewise neither the forbearance made in Queen Elizab●●● time to pray for deliverance from the tyranny of the Bish: of Rom● after the state was clearly delivered, and in posture to owe and gi●● thanks for delivery from the same, nor his instance of four sorts 〈◊〉 Religion in the world, nor K. james assertion that no Papist in his D●●minions was put to death for Popery either during his reign ● Queen Eliz: can be (as his Gr: allegeth (reasons able to induce ●●●ther a Prince of his Majesty's wisdom and goodness, or any rati●●nall man to condemn the wo●ds, which call the Popish Clergy Bab●●lonish, & their religion rebellion in the sense that the prayer, is befo●● it was changed, called them; withal if the words before and af●●● the change have one meaning, the change was neeedlesse, and if th● words changed have another sense then the former, either they, or 〈◊〉 former must be thought impertinent, if not pernicious, and either 〈◊〉 Gr: or his predecessors in Office impertinent in the exercise of it.  

Ar●h. B. pag. 40.  Therefore by that, and such like Innovations the Prelates intends 〈◊〉 bring in Popery.  
It is very true, that from the leaving out a prayer for the navi, 〈◊〉 from any one such like innovation (as hath been said) there canno● be any conclusion inferred, demonstrating that Prelates intent 〈◊〉 bring in Popery. Neither is it compatible with Episcop: wisedo●● & with the respect they pretend due unto them to do actions where●● any man may be able perfectly to know & discover their intentions, when they either dare not, or think not fit to avow them. ●●e Bishop of S. Andrew's (in a book entitled Confutatio libelli de ●●imine Eccle●iae Scoticanae) writeth that Episc: jurisdiction (which by ●●s of Church assemblies ratified in many Parliam: hath been con●●mned as humanum commentum and Antichristian) was brought in●● that Church ●on confestim sed pedetentim, & per inter●alla ne res agi ●●eretur; And albeit it may be now safely affirmed that those Ministers ●●t advised the King, to make constant moderato●s in their Church ●●emblies, and to offer to the Church jus suffragij in comi●ijs, by some 〈◊〉 the Ministry which the Church should have a power to choose ●●ore every Parliam: have (since they obtained these prerogatives) ●●ought back into that Church both that office and diverse Ceremonies rejected at the reformation, and abjured by the accep●ers of them, ●●well as by all other Officers and members of the Church in that ●●●gdome, nevertheless it had been a ridiculous ratiocination be●●● their evident apostasy and perjury to say; The Ministers have ob●●●ed warrant for voice in Parliam: and an act for constant modera●●●● in their assemblies, and many of them good pensions out of the 〈◊〉 exchequer; Ergo they intent to bring in into the Church con●●●●y to their oaths and subscriptions, a Government and Ceremonies ●●●cted by them at the reformation, and often abjured since; So albeit ●●●re is no good logic for inferring upon any of the foresaid innovations, the Prelate's intention for Popery, nevertheless men many say ●●●t it is more probable that th● innovaters of the whole particul: by 〈◊〉 Gr: here apologized for, intent Popery in the point of Doctrine ●●●n it was that those Scottish Ministers intended Popish Discipline; episcopacy and Ceremonies rejected and abjured by their oaths and descriptions (as said is) there are many things quae peracta laudantur, ●●●t the carriage of, is dangerous, and the actors of it will never (or dare not) avow the intention of; The pitiful suffering of many honest men in Scotland, since the reduction of the P●p●sh manner of rule and Ceremonies, helpeth much to breed ●hat ●eare, which many honest men ●nd all loyal subjects here in Engl: have that those innovators intentions are as much set for Popish Doctri●e, as the seekers of t●ose m●●●ratorships, pensions, and voice in Parliam: were set for Popish rule 〈◊〉 discipline in Scotland.  

Arch. B. pag. 41.  No one thing hath advanced or Ushered in Popery so fast, as 〈◊〉 gross Absurdities even in the Worship of God, which these Men, an● their like maintain both in Opinion and practice.  

Obseru.  No man but Papists, or Atheists object against their doctrine or opinions in matter of faith, and if by their practice be here unders●o●● their lives and conversation, neither Blasphemy, sabbath-breaking, drinking, playing and other alehouse gaming, luxure, pomp, pride, prodigality, indyet, and apparel, whoring, obscene discourses and action non residence, nor plurality of benefices can be so much objects to any of them as to most of the conformists.  

Arch. B. pag. 41.  To this I can truly say, that since my own memory this was in 〈◊〉 in very many places as being most proper (for those prayers are th● read which both precede and follow the Communion,) and by li●● and little this Ancient custom was altered, and in those places 〈◊〉 where the Emissaries of this faction came to preach.  

Obseru.  Neither can your Gr: be ignorant that it was out of use in mo●● places (200. to o●e) then since your memory it was used in, and 〈◊〉 practise of it in some few places without a lawful warrant cannot, 〈◊〉 a reason for inferring that either the command or practise of it of 〈◊〉 is not an innovation in those places where it was neither command●● nor practised before his Gr: began this and the like innovations.  

Arch. B. ibid.  With this the Rubrickes of the Common-prayer book agree: fo● 〈◊〉 first Rubric after the Communion tells us that upon Holy days, thou●● there be no Communion, yet all else that●s appointed at the commu●●●on shall be r●ad.  

Obseru.  The Rubric as well as the book of common prayer was ma●● by the prelate's, by whom though at the beginning of the reformation there were divers Rubrics, orders and prayers left (which 〈◊〉 found no possibility to reform a● the fi●st) in it, as the Apostles 〈◊〉 in the Church's infancy a●●er Christ ascension for respect to the 〈◊〉 brethren of the jews in the matter of Circumcision (which 〈◊〉 practised in the person of Timothy Act: 16.3. and forbore in the 〈◊〉 of Titus Gal: 2.2.) and in the point of Abstinence from blood 〈◊〉 things stra●gled, nevertheless all religious & modest Bishop's 〈◊〉 have been since the reformation in office at any time, have forb●●● (●s the Apostle did circumcision) either to practice o●her unlawful 〈◊〉 d●r● l●f● in it, or to command to read at the communion table 〈◊〉 〈◊〉 communion is not given) the prayers which are appointed to be ●ead at the communion, for albeit the Rubric ordered that when ●●e communion is given, the Priest shall stand and read the prayers ●●pointed to be read at the Communion table, it followeth not that ●hen the communion is not given he must necessarily read the same 〈◊〉 the communion table, and not in the desk, as the custom hath been 〈◊〉 this case before these late innnovations.  
Moses did reverence at the very Door of the Tabernacle, Num. 20. ●ezekiah, 
Arch. pag. 4  and all that were present with him, when they had made an ●●d of offering, bowing and worshipping, (2. Chron.) David calls the people to it with a Venite, O come let us Worship, and fall down, and kneel ●●fore the Lord our Maker. (Psa. 95.) And in all these places (I pray ●arkei) 'tis bodily worship.  
The example of Moses falling down at the door of the tabernacle ●●d of Ezekias bowing and worshipping cannot oblige to the like ●orship any, but those that offer the like sacrifice, and Moses Example obliges to bow before, & Ezekias examlpe only after a man hath made 〈◊〉 end of his Sacrifice. From neither of them nor from David's words ●sal. 95. cited by his Gr: can be inferred either that at the entry into a ●hristian Church, a man must fall down, bow and worship, or that ●●ere is a particular place in the Church toward which a man must of necessity turn his face for worshipping God, or that he that doth not ●●th these when he cometh into the Church, doth no more reverence 〈◊〉 God than a Tinker and his Bitch when they come into an alehouse, 〈◊〉 as it cannot be truly affirmed, that whosoever at his going out of Church upon a sunday after the evening service, goeth not to may-games, piping, dancing or other such exercise warranted by the ●oke for Sabbath recreations (contrived as is conceived, by some atheistically Popish Churchman) goeth out of the Church with no more reverence than a Tinker and his Bitch going out of an alehouse; so can it ●●t be truly affirmed that whosoever at his entry into a Church doth ●ot bow and cringe to the Altar (conform to injunctions hatched (as is supposed) by some Popishly Hypocritical Churchman, and allowed by authority) hath no more reverence to God than a Tinker and his Bitch, when they go into an Alehouse.  
It is against charity to condemn men, as having no reverence to God, that either after Sermon retire to their chamber, for private pray●er, reading, or religious conference upon the points heard by them, o● enter into th● Church with ears and hearts bend to assist the Minister's prayer, and to hearken to his preaching, because the one goe●● not to May-games at his g●ing out of the Church, and the other du●● not at, or to the Al●ar at ●is coming in, for it is possible that the o●● thinking in their conscience, that the sports authorized by the sai● book, are not so consistent as private prayer, reading, or religion conference after Sermon, with such observation of the Sabbath 〈◊〉 God hath commanded; And that the other in their conscience thin● that adoring, ducking, cringing, kneeling to, or at the Altar's is 〈◊〉 seemeth to be an idolatrous act, and derogatory to that revere●●● wherewith a man's hart ought to be filled when he entereth into Church for religious exercise) withal as a Tinker with his Bi●● drinking and domineering in an Alehouse, up●n a Sunday, after 〈◊〉 hath ducked to the altar, may not by any good Conformist be reproac●●ed f●r breach of the moral Law for the Sabbath, in respect of his pr●●viledge for so doing by warrant of the book for recreations; So 〈◊〉 not ducking to the Altar at a man's entry into a Church, cannot be ground for inferring, that the omitter of it hath no more revere●●● toward God than a Tinker and his Bitch coming into an Alehouse in respect of the warrant that is in Scripture, for worshipping G●● alone; For albeit the command forbiddeth only to fall down 〈◊〉 bow before an image, it followeth not that it is lawful and necess●●● for God's worship to bow and fall down before an Altar, or at the ●●●try of a Church where there is no image, or that he that doth it 〈◊〉 faileth ●hereby in his reverence due to God.  

Arch. B. pag. 45.  No man is constrained, no man quèstioned, only Religiously called 〈◊〉 on, Venite Adoremus: Come, let us worship.  

Observe.  If there be any Church Canon (or command of those that 〈◊〉 power in the times) to bow to the Altar at a man's entry into 〈◊〉 Church, the● are men constrained t● do it, for there is a neces●●●● either of obedience, or da●ger of being obnoxious to punish●●●● for ●ot obedience in such a case; and if there be neither Canon 〈◊〉 Law, the practice of it is an innovation without any pretext of ●●●●tant.  
For there '●is Hoc est corpus meum, This is my bo●y. 
Archb. pag. 47.  But in th● ●ulpit 'tis at most, but; Hoc est Verbum meum, This in my Word. And greater Reverence (no doubt) is due to the Body, then to the Word of ●●r Lord. And so, in Relation answerable to the Throne, where his B●●● is usually present, then to the Seat, Whence his Word useth to be proclaimed.  
The argument (founded by his Gr: 
Observe  upon the words hoc est corpus ●eum) cannot bind any man to a necessity of adoration and bowing to ●●e Altar, but only at the time of the celebration of the communion; ●hen it is not given, his Gr: (who as yet neither doth with the Ro●ish Church profess a belief of transubstantiation, nor hath ordained pretended transubstantiated bread in the body of our Savi●●r, to be kept in a boxr upon the Altar) cannot by any warrant of orthodox religion pretend, that because the body of our Saviour is up●● the Altar in such manner as the word is in the Pulpit, that therefore at the entry into the Church a man must adore or bow towards and where his Gr: for showing a necessity of this bowing and cringing to the Altar, sayeth, that a greater reverence is due to the body ●●en to ●he word of our Lord; as the words Verbum & Corpus expre●se ●●e essence of Chri●t; That alike reverence is due to both, I think no ●●n will deny, and where Corp●●●hristi is taken for the Sacrament, ●●d Verbum Christi for the Gosp●●●, or preaching of it S. August. lib. 〈◊〉. hom. 26. Affirmeth that alike reverence is due to both; Saith he, ●●terrogo vos fratr●● vel sorores dici●e mihi quid vobis plus esse videtu●, ver●●m Dei an corpus Christi? Si verum vultis respondere, hoc utique dicere ●●etis, quod non sit minus verbum Dei, quam corpus Christi, & ideo quan●● sollicitudine observamus quando nobis corpus Chris●i administratur, ut ni●● ex ipso de nostris manibus i● terram cadat, tanta sollicitudine observ●mus 〈◊〉 verbum Dei quando nobis e●ogatur, dum aliquid cogitamus a●● loqui●●●r, de cord ●●stro pereat, quia non minus reus crit qui verbum Dei ne●●genter audierit qu●m ille qui ●orpus Christi in terram cadere negligenti● sua permisaeret; If Aug: sayeth true, that as great reverence is due to the word as to the body, then is there as much reverence due to t●● pulpit for the word, as to the Altar for the Sacrament, and either there is no necessity for God's worship to cringe and duck to the Altar, or it must be also necessary to cringe and duck to the pul●●●t.  

●rch-B. ●ag. 48.  And this Reverence ye do when ye enter the Chapel, and whe● you approach nearer to offer. And this is no Innovation, for you are bound to it by your Order, and that's not New.  

Obseru.  Suppose the Knights of the Garter are bound (as his Gr: affirmeth) by their order to bow towards the Altar when they enter into the Chapel, and approach nearer to the Offer, at the great anniversary solemnity of the said order, it will not thereupon follow, that the Prelate's injunction of that po●ture, to all other persons, is no innova●tion in the manner of God's worship either according to the Aposto●licall institution thereof, or our Church's practice for the most par●●ince the reformation. Though some Ceremonies at the solemnity 〈◊〉 the Order of the Garter, are done in the Church, they do not there by become such a piece of divine worship, as his Majesties other Subjects must necessarily follow the pattern and practise off; For as th● solemnity doth not give to all his subjects the ability to make so ri●● Offers to the Altar, as are made thereto by those of the Order, so do●● it no● oblige them to a duty of ducking at the door towards the Al●tar, as the Knights do; when a marriage is solemnised in the Church in our English way, the man mu●t put a ring upon the woman's fo●●●● finger, and say, with this ring I thee wed, with my body I thee w●●●ship, with all may worldly goods I thee endue; this practice though done in the Church, in solemnising an action that hath better warra●● in God's institution then the most honourable Order of the Gar●e● doth neither oblige men that are not married to a bodily worship 〈◊〉 women, nor maketh a marriage unlawful, in the solemnising whereo● such ring and words are not used; So his Majesties and the Knights ducking & offering, and other gestures in the Church at the solemn●●zing some Ceremonies of the aforesaid order, do neither oblige oth●● subjects to the same way of worship, nor maketh all other worship's profane & unlawful. In a word, if the King's practice in his Chapel & in the celebration of the Ceremonies of the Order of the Gar●●● were sufficient to oblige the people to do the like, in all the Churchy in Engl: his Gr: might by the like reason pretend that the K. suffer●●●● or allowance of Mas●e in his house ought to be a sufficient warrant 〈◊〉 Law for doing the like in every family of Engl: whi●h his Gr: I thinks will not say, unless he be confident both to overthrow all respect 〈◊〉 acts heretofore made in Parliam: and to dissuade the K: from 〈◊〉 ●●●ing any Parliam: and to move his Majesty, to command the reve●●●d Judges of England, to resolve that solemnising of Mass in eve●● House, as well as Bishops issuing process, and keeping Courts in ●●ir own names, is not against the Laws of the Realm.  
And Jdolatry it is not to Worship GOD towards his Holy 〈◊〉. 
Arch. B. Pag. 48.   
The bowing towards a Table, a stool, a stone, a Wall, a House, 
Obseru.  a ●●urch, a door, an Altar, or any thing else that is before a man when he ●●●eth for divine worship, doth not thereby become Idolatry, but 〈◊〉 bowing towards any thing with relation to it, as of greater Holi●●● than another thing by it, is idolatry, and proved so to be by Prote●t divine, of the Church of England, outward worship in God's ●●●ice, and bowing before a stone, Cross, Image, or Altar, are not to confounded, and his Grace's greatness is not able to make them ●ome all one with jumbling them.  
according to a Constitution of Hen. the fifth (as appears) to give 〈◊〉 honour and Reverence, 
Arch. B. pag. 49.  Domino Deo & Altari ejus, in mod●m viro●●● Ecclesiasticorum; That is, to the Lord your God, and to his Altar (for ●●re is a Reverrnce due to that too, though such as comes fare short Divine worship) and this in the Manner, as Ecclesiastical persons both ●●●ship and do Reverence.  
This Constitution mentioned (as his Gr: 
Obseru.  saith) in the black book Windsor, is more like a fable and forgery of a Monk or Hypo●●call vain Churchman in those days, than an order or command ●uch a King as Henry 5: It is not mentioned by any approved Hi●●●ian in his time, nor in times after him, neither is it likely that so ●●●ious, victorious and wise a Prince as Hen. 5. either did or would 〈◊〉 add to the solemnity, appointed by the foundation of the order constitution so ridiculous, as the directing those of his order to make courtesy to the Altar, ad modum virorum Ecclesiasticorum, withal, if 〈◊〉 Gr: do not (which no man is able to do) prove that before H●●ry 5. there was either divine Apostolical, or Imperial record, for commanding Ecclesiastical persons, to bow to the Altar as a part of divine worship, the Constitution mentioned in that black book ●●ough it were as true as it is apparently forged) will not be sufficient ●●●rove that that Lesson which it appointeth the Knights to learn of 〈◊〉 Priests for making a leg or a duck● either was necessary for divine worship in the Knights or their Example obligatory of the people● condemnatory of all worship done without bowing, cringing or 〈◊〉 king to the Altar in the fashion that viri Eccle●iastici (without warr●●● or command from lawful authority) were wont to do in K. He●●● 5. his day's  

Archb. pag. 51.  Bishop jewel will come in to Help● Me there. For where H●●ding names divers Ceremonies and particularly bowing themselv●● adoring at the Sacrament, I say, adoring at the Sacrament not ador●●● the Sacrament; there Bishop jewel (that learned, painful, and re●●●● Prelate) approves all both the Kneeling and the Bowing.  

Obseru.  Bishop jewels approving of bowing and kneeling (not to bu●) the Sacrament in his answer to Harding as commendable gestures tokens of devotion so long as the people understand what they mea●● is not a sufficient ground either for imposing a necessity of duck●●● kneeling, or bowing to the Altar, upon all such as understand these ●●●remonies fully, and apply them to God, and to none but God, 〈◊〉 they are not at the Sacrament, nor for affirming (as the Bishop do●● that with us the people did ever understand them fully, and 〈◊〉 them to God, and ●o none but God, many Pagans could well aff●●●● that they directed no worship to the stocks and stones and ot●●● workmanship of men's hands which they had in their Temples, but the deity represented by them, and the learned Papists profess 〈◊〉 teach that they neither adore Cross nor Image, nor Altar, but Chr●●● crucified, or upon the Altar; nevertheless the practice of the learned ●●●sort in that point hath been one of the chief causes of the idola●●● universal among the Pagans and Papists; So though many are w● taught and consent with Bishop jewel, that bowing and kneeling 〈◊〉 commendable gestures at the receiving of the Sacrament, yet if the● be commanded to be done to the Altar, when men are not at t●● communion, they willbe thought idolatrous by such as esteem ge●stures of adoration due to God only, and that they have no warran●● For as, albeit it is commendable in a man to close his chamber-door and to kneel when ●e prayeth alone, it doth not follow thereupo●● that if he do not shut the door & kneel every time that he entre●● into his Chamber, that he entereth it with no more reverence than ●●●●●ker and his bitch going into an alehouse; So albeit it is a commendable gesture in B. jewels opinion, to kneel or bow at the receiving of the ●●●rament it doth not thence follow, that he that doth not bow or ●●●ge to the Altar at his entry into a Church when the Sacrament is 〈◊〉 given, is as much wanting in reverence to God, as a Tinker going 〈◊〉 his Bitch into an Alehouse.  
●n the King's Royal Chapels and divers Cathedrals, 
Arch. B. pag. 53.  the Holy Table 〈◊〉 ever since the Reformation stood at the upper end of the Choir, 〈◊〉 the large or full side towards the people.  
Neither the King's Chapel, 
Obseru.  nor Paul's, nor Westminster, nor the prac●●●● of any particular Church in Engl: but divine institution and his ●●●esties Laws, founded upon warrant thereof, aught to rule his ●●●ects in the substance, ceremony, matter, and form of God's wor●●●●; A subject is bo●nd to yield and measure his obedience not by imagination of the inward motion of the mind, or knowledge ●●s Princes practise, but by his express Laws & directions.  
●●ere is nothing done either by violence or command to take off the difference of the standing of the Holy Table either way, 
Arch. B. ibid.  but only lay●●● fairly before men, how fit it is, there should be order and uni●●●●ity; I say still reserving the Indifferency of the standing.  
●●y please your Gr: to remember that a rail is set about the Table, 
Obseru.  ●●●h cannot be removed, there is no indifferency in the standing of 〈◊〉 which b● a rail is limited to its place, and there appeareth as 〈◊〉 violence in fixing unlawfully any thing to a constant place, as in ●nlawfull removal of it, like as men are denied the S●cram: that 〈◊〉 not come up to the rail, and the Churchwardens and others that ●●●se to set up the rail, are hurried and sued in the High Commis●●●, which argues both violence, and that the indifferency (which his ●here mentioneth) of the standing of the Table, is not reserved, as 〈◊〉 is affirmed.  
● would fain know, how any discreet moderate man dares say, 
Arch. B. pag. 54.  that the placing of the Holy Table Alterwise (since they will needs call it so●● done either to advance or Usher in Popery.  
Since your Gr: hath acknowledged Bishop jewel, 
Obseru.  a learned, painful & reverend Prelate, where you pretend his help (but by wresting the sense of his words, as appeareth by what hath been said Pag. 5●.) I hope you will not deny him the attribute of a discrete moderate man, because in his Preface of his reply to Hardings' answer, he wri●●●●; An Altar we have such as Christ and his Apostles, and other holy Fathers had, which of the Gre●ke was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the holy Ta●●● and was made not of stone, but of Timber, and stood not at the end● of 〈◊〉 choir, but in the midst of the people; another or better Altar than 〈◊〉 and these holy Fath●rs had, we desire to ha●e none, & especially any such ●●●tar as h●th been purposely set up against the Altar of Christ. And 〈◊〉 3. Divis. 26. of the said reply, he citeth Origen & Arnobius te 〈◊〉 〈◊〉 ies, that in their times the Christians had no Altars at all, and S. ●●●gust. to prove that such Altars as were in his time were made of ●●●●b●r, & called Mensa D●m●ni a●d Eus●bius to prove that the Al●●● placed in the midst of the Church, whereby it appeareth that B●●●●● Iowell esteemed a position of the holy table altarwise (that is 〈◊〉 east end of the Choir) to be contrary to the Doctrine of the Fath●● in all liklyhood would have judged the commanding of such ●●●●tion an innovation tending to Popery.  

Arch. B. pag. 54.  Did Queen Elizabeth banish Popery, and yet did she all alo●● Reign, from first to last leave the Communion Table so standing 〈◊〉 own Chapel Royal, in Saint Paul's and Westminster and other 〈◊〉 and all this of purpose to advance or Usher in that Popery which sh● driven out?  

Obseru.  In the beginning of Qu: Eliz: (as Cambden writeth) the whole ce●●●●●nies of the Mass were officiated in her chapel Romano ritu, (〈◊〉 that the Lords Prayer and Litany were in English,) till by act o●●●●●liam: it was otherwise provided, and after the act of Parliam: ho●●●ver most of corruptions of the Mass were purged out of the f●●● book of her Chapel, there were candlesticks and torches (no●●●●●ning) some embossed plate, empty ewers of silver, a great book 〈◊〉 (as Thuanus writeth, lib. 13. pag. 67.) Effigies Christi affixi Cruci ●●●●tained upon the Altar in it, yet by act of Parliam: the Mass be 〈…〉 bolished, and Altars appointed to be taken down (and the z●●●●●● pulling down many before warrant of the said act, approved) th●● the whole Kingdom, neither the Queen's Chapel, nor Paul 〈◊〉 any particular Church, as is said, were to be patterns, for obli●●●● all other Parish Churches to such Altars and Ornaments for 〈◊〉 worship, as have been (without warrant of Law, divine or h●●●● retained in the said Chapel and some other Churches.  

Arch. B. Pag. 56.  For the words of the Queen's Injunctions are these:  
The Holy Table in every Church (mark it I pray, not in the 〈◊〉 ●●●ppell or Cathedrals only, but in every Church) shall be decently made 〈◊〉 se●t in the pla●e where the Altar stood. Now, the Altar stood at th● ●●●er end of the Choir North and South, as appears before by the ●●●●tise of the Church.  
Albeit those words import, 
Observ●  that the Holy Table in every Church 〈◊〉 be decently made and set in the place where the Altar stood, yet 〈◊〉 they not oblige men to set the Table Altarwise; There are two ●●●es which may competently be attributed to every body, locus ubi, ●●●cus in quo; an ordinary place where a body is designed to be set 〈◊〉 placed, may be of greater extent than the thing placed, but when ●●n speaketh Mathematically of a placen wheri a body is set, there ●nderstood only that which in dimension holdeth no more th●n ●hing placed; The Queen's injunction (as the Author of the ●●●ke called the Holy Table, names or thing doth well mark) doth 〈◊〉 design the Mathematical place, but the ubi only of the Altar, and ●●●eth not the subject to a necessity of setting the Table with one of ●●●●des (and not one of the ends) to the wall, yea, there being injunction ordaining the commandments to be written on the E●st wall 〈◊〉 church and the communion table to stand in the Chancel, when communion is not given, and at the giving of it, in such part of the ●●●rch whence the Minister may be best heard, it is evident that Queen's injunctions mentioned by his Gr: did not bind her sub●●●●● to a necessity of framing the holy table to the strict dimensions of ●●●ar in a mathematical proportion, & to set it so in the place of the 〈◊〉; for if such strict proportion had been required, than the com●●●● of taking down altars had been nedlesse since they could have ●●●d for such communion tables as those that the Prelates have cau 〈…〉 be railed in; like as if the iniu●c●o● had been mathematical for ●●●●g by all proportions, the table in the altars place, it might fall out 〈…〉 n many churches there would not be room enough to hold 〈◊〉 commandments, and the Minister could not be so well heard of the people as the Queen's injunction intended, and is ●●●●ssary in such a case. But suppose the Queen's Injunctions did ordain the Holy Table to be framed to the strict dimensions of 〈◊〉 alter in a Mathematical proportion, yet now these injunctions 〈◊〉 zoide, because mortu● mandatore expi●at mandatum, as hath been 〈◊〉, and no commands of Princes bind their successors & subjects, but such as are approved and ratified by their estates in Parliament as since those injunctions, there is a rubric and express Canon, i●●porting that the Communion Table shall stand in the middle of 〈◊〉 Church or Chancel, yea if there had been a necessity intended 〈◊〉 those injunctions for the Tables standing Altarwise; Bishop 〈◊〉 who lived in our good Queen's time, would not have contended 〈◊〉 zealously against Harding in that point, contrary to the mean●●● (which his Gr: pretendeth) of the Qu: injunctions.  

Arch. B. pag. 58.  Some difference was lately rising about placing of the Comm●●●●● Table in a Parish Church of his Diocese. The Bishop careful to prevent all disorder, sends his Injunction under his hand and seal to 〈◊〉 Curate and Church-Wardeus, to settle that business: In which 〈◊〉 hath these two passages Remarkable. I have seen and read 〈◊〉 Order.  
The first Passage is this; By the injunction of Queen Eliz●●●●● (saith he) And by C●n. 82. under King james, the communion 〈◊〉 should ordinarily be set and stand with the side to the East wall of the 〈◊〉 cell. Therefore this is no Innovation, since there is Injunction 〈◊〉 Cannon for it.  
The other passage is this; 'Tis Ignorance (saith that learned Bi●●●● to think that the standing of the Holy Table there, Relishes of Pope 〈◊〉  

Obseru.  The Bishop of Salisburies' injunction in May 1637. which hi● 〈◊〉 mentioneth, and his imputation of ignorance to those that thinks 〈◊〉 heat used in urging the standing of the Communion Table 〈◊〉 wise, cannot but be esteemed expressions rather of that reverend 〈◊〉 Courtscience then of his conscience, being done by him after he 〈◊〉 the stream and storm of power run so strongly for Cerem●●● and the opposers of them so many ways persecuted in their fo●●●●● credits, and persons, and that speaking against them was the 〈◊〉 compendious way for Court-favour to such as have been esteems 〈◊〉 Doctor Davenant) opposers of Popery and Arminianisms, and 〈◊〉 the Apostle Peter to pleasure the jews, preached Circumcision to 〈◊〉 Gentiles, it is not to be wondered that that learned man, the 〈◊〉 Bishops to pleasure those that have power of all that concern 〈◊〉 Church or State, hath conformed his injunctions to the liking of 〈◊〉 that have the chief sway and power to induce our Gracious S●●●●raigne to distribute praemia and poe●●s, as they think fit, especial 〈◊〉 times that all piety (yea all show of it) is nicknamed Puritanisme, ●ll Religion reduced to the establishing, preaching, & pressing of 〈◊〉, Cro●ses, cringing, ducking, Surplice, feasting, fish-eating at cer●●●●e times stinted by Prelates, and singing of prayers to the Romish 〈◊〉. But here I hope his Gr: will either both believe ●nd acknowledge the truth and soundness of this Prelates writing against Armi●●●isme and Popery in material points of Doctrine, or show some 〈◊〉 and appearance of as probable advantage for his writing what ●ath done that way, as is here set down for his expressions cited 〈◊〉 Gr: touching these Ceremonies.  
●he Author prevaricates from the first word to the last in the book; 
Arch. B. pag. 60.  〈◊〉 takes on him both for the Name and for the placing of the Holy 〈◊〉, and the like, to prove, that Generally and universally, and Ordinary in the whole Catholic Church, both East and West, the Holy 〈◊〉 did not stand at the upper end of the Choir or Chancel. And this 〈◊〉 ●ust prove, or he doth nothing.  
●●ther it is prevarication to affirm that the K: 
Obseru.  hath in his Crown 〈◊〉 Divino, the right and power of all Ecclesiastical jurisdiction, and 〈◊〉 Parliam: are not called to confirm but to affirm and declare 〈◊〉 ●awes of God with much such like stuff, cap. 2. that no good reformist will (or aught to) deny● or else his Gr. doth not here 〈◊〉 affirm, that the Author of that book that the Bishop of Lin●●● licenced the printing ●ff, prevaricateth from the first word to ●●●st in it; Like as it containeth much in favour of Episcopal jurisdiction which his Gr: willbe loath to call prevarication, unless that 〈◊〉 that breaketh one of God's Commandments, is guilty to the ●●●gression of his whole Law, so he that showeth an opinion differed from his Gr: will and pleasure in the position of Altars, become ●●●by so perverse and pernicious, as all he speaketh or writeth be●●●, mu●t be damned by the reproachful name of prevarication.  
●●d you know both in Law and Reason, 
Arch. B. pag. 61.  Exceptio firmat Regulam in ●●n exceptis. So that upon the sudden I am not able to resolve, whether this Minister hath done more wrong to himself or his Readers, for 〈◊〉 h●th abused both.  
It is true that Exceptio ●●●mat Regulam in no● exceptis, 
Obseru.  as his Gr: 〈◊〉 saith, but withal his Gr: doth not show any rule or Law binding universally and ordinarily the whole Church to set the Holy Table alterwise at the upper end of the Choir or chancel, ●t affirmanti incu●●bit probatio, unless therefore his Gr: make appear that there was su●● a general rule, he cannot pretend in reason that the quotations made 〈◊〉 the author of the aforesaid book of the practice of divers particular churches are but exceptions from a general rule, but contrariwise 〈◊〉 particulars instanced by him do make appear that it cannot be true●● affirmed, that there ever was a general rule and law either commanding to set the holy table to on end of the church for celebration of 〈◊〉 Sacrament or declaring it to be necessary for God's worship to se●● alterwise.  

Arch. B. pag. 68  Why my Lords I have a Copy, of the Articles in English, of the 〈◊〉 1612. and of the Year 1605. and of the Year 1593. and in Latin of 〈◊〉 Year 1563, which was one of the first printed copies if not the first 〈◊〉 all.  

Obseru.  In Anno 1631. One john Ailword, a Popish Priest, publishe● 〈◊〉 book, entitled an Historical narration of the judgement of 〈◊〉 learned divines, concerning God's election, wherein he affirmeth 〈◊〉 doctrine and judgement of the Martyrs and first reformers of 〈◊〉 Church to be the same, in the points of Election and Predestinati●● which was taught of old by Pelagius, and in our days by Armi●●● This book (licenced by Mr. Ma●tin chaplain to the Bishop of L●●●don) coming to the hands of that learned Knight Sr. Hump●●● Lyne, was by him found to contain nothing but though Copy (verba●●● of a Letter printed in the third year of Queen Elizabeth, (with 〈◊〉 name of Author, Printer, date of time or place) whereunto in th● times there were two answers, printed by public authority, the 〈◊〉 by john Veron (a Lecturer of Paul's) entitled, an Apology or of the Doctri●e of Predestination, dedicated to Queen Eliz. the four●h year of her reign, and printed at London by john ●●●dale, the other by Robert Crowley, in his Apology for those Engl●●● Preachers and Writers, which Cerberus (the three-headed Do● of Hell) chargeth with false Doctrine, under the name of Pre●●●stination, printed at London by Henry Denham, Anno 1566. b●th which books the Author of the aforesaid Letter is design the words of it, Verbatim, recited i● several Sections, 〈◊〉 confuted.  
And albeiit the then Archbishop of Canterbury, after he was made acquainted herewith, caused the books to be called in, yet most ●art of them being sold and dispersed through the whole Kingdom, ●id bread a persuasion of truth of the assertions therein contained, 〈◊〉 the minds of all such as did imagine that the Bishop would have ●aused the books to be burned and made some public act against ●●em for discovering the imposture, if he had dislyked the false Doctrine (and injurious to the memory of the worthy Martyrs and first teacher's of reformation to our Church) wherewith they were stuffed ●●ce Ailword durst make use of an old unwarranted and long ago refuted Pamphlet, for proving that our church allowed Arminian & ●●pish doctrine in the point of election, and could get such a book licenced and contenanced by his Gr: own Chaplain, and escape all ●●●ishments or censure after discovery of such an imposture, tending advance Popery, It is probable that for the same or the like respect 〈◊〉 persons could obtains his Gr: countenance for maintaining prin●●● Articles of our Church containing some Articles as falsely imposed 〈◊〉 in the point of discipline and rule, as the book published by the 〈◊〉 Ailword was false in the Doctrine affirmed by it, of the said re●●●end divines in the points of election and predestination.  
●he copies which his Gr: pretendeth to have of the Articles of our ●●rch, printed Anno 1612.1605.1593.1563. and the written Co●●● out of the records of his Office under his Officers ●and, are not ●●cient either to purge the Prelates from appearance of forging the ●●●s of the 20. Artic: of the Church, or to charge those that his 〈◊〉 inveigheth against, with the imputation of rasing out tha● Article of the Copy given to be printed Anno 15●1. because neither the ●●●●ers shop, nor a testimony under the hand of a Bishop's Officer, 〈◊〉 ●he warrant of the one and the other, can be a probation of the 〈◊〉 which they pretend by the said 20. Articl: neither is the pow●●●hich his Gr: i●s●nuateth that some had ●n the Government Anno 15●●● so probable a ground for inferring an imputation upon the persons ● foresaid inveighed against, for rasing that article out of the co●●y then given to be prin●ed by authority of Queen Elizabeth as ●he power which his Gr and those of his Coat have now so 〈◊〉 ●ad in the government, is a probable ground, whereupon to imagine it likely that ●e may cause to be printed or set under his hand Copies of what tenor and date he pleaseth to command, and certainly Bishops either must show that jure D●vino, or by acknowledgement of a Lawful Church assembly they have power to decree rites and Ceremonies in divine worship, and authority in matters of faith, or else they can hardly be free of being suspect of forging the 20. art: in the said Copies, and inserting of it, with the K. declaration, Anno 1628.  

●rch. B. ●ag. 71.  If you be pleased to look back● and consider who they were th● Governed business in 1571, and rid the Church almost at their pleas●●● ● And how potent the Ancestors of these Libelers than did grow you 〈◊〉 think it ●o hard matter to have the Articles printed, and this Cla●●● left out.  

Obseru.  This argueth that his Gr: either acknowledgeth that some m●● rule, & do things in the name of the Sovereign, without lawful w●●●rant of his authority, or that at least Qu: Eliz: was led & abused 〈◊〉 factious persons in those days, and therefore his Gr: ought neither 〈◊〉 wonder nor be offended that the like thoughts are incident to so●● good and judicious both Parliament men and others now a days.  

Arch. B. ●ag. 73.  Some few more there are, but they belong to a matter of Doctr●●● which shall presently be answered justo Volumine, at large to satisfy 〈◊〉 well-minded people.  

Obseru.  I● seems tha● his Gr: either hath forgot that he said pag. 16. 〈◊〉 he would recite briefly all the innovations charged upon the Prela●●● and also briefly answer them, or that, albe●t he hath neither answers nor mentioned the most material innovations (which are in 〈◊〉 of doctrine) that Mr. Burton chargeth them with the making off, 〈◊〉 imagined that all his then ●earers and the readers afterwards of 〈◊〉 his Speech ought to esteem the promise here made of a justum v●●●●m●n, in answer to Mr. Burtons' book, a sufficient performance of 〈◊〉 foresaid other promise. Of both a brief rehearsal and answer to 〈◊〉 the innovations changed by him upon Prelates. I know not what p●●●viledge or prerog: his Gr: may have concerning his promises, or 〈◊〉 acts of his Office, but sure I am the shift he useth, could not have sa●● another man f●om imputation of impudence and charlatanery, if 〈◊〉 should have dared before such Hearers promise to recite and conf●●● briefly all imputations charged upon him, whether of great or 〈◊〉 ●oment, and after such answers to some of the least promise that these ●f greatest moment should be answered justo volumine.  
Not long after the publication of his Gr. gracious Speech, one ●●ter Heylin published a book of 26. sheets of paper, with an inscription of a brief and moderate answer to, etc. and a preface con●●●ning 4. ●heetes● where he writeth, th●t he was commanded by authority t● return an answer to all the challenges and charges in the ●o Sermons an● Apology of Mr. Bù●ton, which that book beareth 〈◊〉 st●le no less M●gistra●e, if not so magistratical as this Speech that 〈◊〉 a Majesty from his G●: own mouth.  
Now, albeit a designation of all the impertinences, proud papistical and passionate expressi●ns, which are comprehended within the ●●●passe of that moderate answer, would seem in this place a dimi●●●ion of the respect due to the Majesty of his Gr: Speech; nevertheless, I h●pe th●t ●is Grace: will be graciously ipleased; That, ●●ere the said Peter Heylin pag. 1●4. sayeth, that his Gr: hath reason 〈◊〉, that the Church of E●gland and Rome differed not in funda●●●tali●us, because the Church of England hath not any where determined that we and those of Rome differ in fundamentalibus; and 〈◊〉 Iu●ius, Wittaker, and the Bishop of Exèter affirm, that there are 〈◊〉 things in the Church of Rome, quae ad veram Ecclesiam pertinent; ●●venture to say here, that if the consequence were good, it would 〈◊〉 likewise, that we and the Mahometans, jews, and Ethnics 〈◊〉 not in fundamentals; For the Church of England hath not any 〈◊〉 determined that they and we differ in fundamentals, and 〈◊〉 have divers things, quae ad veram Exclesiam pertinent. And where 〈◊〉 125. he affirmeth that the Ch●rch of Rome hath done more than 〈◊〉 Puritan (a nickname imposed to all that cannot allow Church 〈◊〉 any temp●rall authority or jurisdiction, more than Christ or ●is ●●●stles did assu●e to themselves, or practise during their being in th●●orld) against the Heretics of this age, in maintenance of the divinity of our Lord and Saviour; I dare likewise say, that the Ro●●nists in daring affirm th●t a Priest can transubstantiate bread in 〈◊〉 body of our Saviour, and that bread so transubstantiated, is subject 〈◊〉 corruption (m●y be eaten with mice, Rats, Dogs, Swine, and by 〈◊〉 how reprobate soever) fail as well in respect due ●o the divinity 〈◊〉 the humanity of Christ.  
And where p. 128. he says that the words babilonical Bea●t o● Rome, in the 7. Homily of rebellion, do not signify the Bb. 〈◊〉 Pope of Rome, but rath●r the abused power of that prevalent Se● i● time of K. john, and it not being spoken dogmatically that the Po●● is, and is to be believed the babilonical Beast of Rome, it is not 〈◊〉 be accounted for a Doctrine of the Church of England, I wo●●● fain know what difference there is between the abused power 〈◊〉 the then Sea, and now Sea of Rome, or whether the Pope now do● assume, or pretend less power, than the Popes did in K. john's day● or if the then prevailent and predominant Sea was the Babilonic●●● Beast, as Heylin acknowledgeth, at what time began that Sea to 〈◊〉 from being the babilonical Beast. And where (pag. e●d) he say●● that unless it can be proved and made good, that the Pope of Ro●● confesses not that jesus Christ is come in the flesh, there is ●o re●● to conclu●e that he is Antichrist, and citeth St. john for a warran● saying: Every Spirit that confesseth n●t that jesus Christ is come● the flesh, is not of God; but is that Spirit of Antichrist, whereof 〈◊〉 have hear●, I hope his Gr: will give me leave to say, that St. Io●● sayeth not that no man is Antichrist, but he that refuseth to confe●● that jesus Christ is come in the flesh, for he that sayeth with his mo●●● and knoweth in his conscience that jesus Christ is come in the fl●●● but withal against his conscience affirmeth, and teacheth that he 〈◊〉 power to make Christ of a piece of bread, and to give power to ot●●● to make him, and that h● whom he so maketh, should be worship●●● in the same manner, that he, whom he confesseth to be come in 〈◊〉 flesh, is as well Antichrist as he that in express words deny●th (〈◊〉 most jews do) his being come in the flesh. This brave argum●●● Heylin hath stolen out of the jesuite Gre●serus book, written against james Monitory to all Christian Princes, but his Gr: must not be ●●●●ended, that I can neither take his nor Heylins' ipse dixit for a suffici●●● reason for this point of Doctrine, different as well from the Chu●●● of England (before it was stinted by the Bb. pleasure of la●e) as o●●●● Reform and Orthodox Churches, till either his Gr: or Heyl●● confute the reasons, whereby K. james, in his said Monitory, and in 〈◊〉 Comment. upon 7.8.9. and 10. verses of the 20. chap. of the 〈◊〉 proveth the P●pe to be An●ichrist. And where p. 138. for proving 〈◊〉 bowing at the name of jesus is no innovation, he allegeth that P●●● ●●astasius, who lived in the 5. Centurie, did bring it in, it seems that 〈◊〉 the same reason, he may pretend that invocation of Saints, adoration of Images & Crosses, transubstantiation, purgatory, pilrimages, ●●●●icular Confession, and the like shallbe no innovations, if his Gr: be ●●ased to command the belief and Doctrine of them, for they were ●●ught in by Popes many ages ago, and the introduction of any ●●●ng not contained in the artic: of ●he Church of England at the re●●●mation, nor in the practice of it since warranted by authority of ●●●er Scripture or Parliam: must be esteemed an innovation.  
●f this book of Heylin be the large volume promised by his Gr: answer to Mr. Burtons' charges of innovations upon the Prelates, ●●th in these and many other passages, so minse and smooth the Po●● Doctrine, and so wrest the good meaning and sense of the words orthodox writers, and zealous Preachers, that it cannot but breed ●●at suspicion of the Prelate's intention, to introduce Popery, if 〈◊〉 power can reach it. But admitting that Heylins' book were ●justum volumen, promised for answer to Mr. Burton, and suf●●●t to liberate his Gr: of his answer promised to all th'innovations ●●●h Mr. Burton charges upon Prelates, yet since in this whole ●●●ch there is not one line containing any particular mentioned, ●●●ch could be made a pretext for conventing, (much less convicting) ●●●i●her Dr. Bastwick or Mr. Pryn in any Court, it is evident that ●●●er his Gr. hath not performed his promise, pag. 16. of reciting & ●●●uring briefly all th'innovations wherewith Prelates are charged ●●●ey of less or greater moment, or if what he hath here written, be ●●●ee can say, against them two, they have suffered very unjustly: His ●●●aying to the King in his Epist: both that Mr. Pryn hath thrust ●●●ken Law into Pamphlets, to wrong the Governments of the ●●●rch, a●d that Bastwick only hath been bold to meddle with the 〈◊〉 of the Church, cannot in a way obvious to common sense be ●●●●ne to be either a sufficient performance of his promise made in the 16. pag. foresaid, or a sufficient ground, whereupon to convince either the one or the other, of any crime punichable in the way, that his Gr: hath caused them suffer: especially since Dr. Bastwick being brought to the place of his suffering, did solemnly avow that he was 〈◊〉 conscious to himself wherein he had committed the least tres●●●●● (to take the outward shame he was then put unto) either against God or the King; and that th'occasion of his suffering was the writing of a book against the Pope, which if it be flagellum pontiff. whi●● goeth in his name, it is a wonder where the crime lieth. And M● Prynne said in the same place that he having tendered to the Co●●● his answer to the Information, which contained an accusation against him in the point of Libelling against the Prelates, the Court refu●●● to accept it, and that nevertheless he was condemned for not putt●●● in answer to the said Information, withal he offered to maintain against all the Prelates in Christendom, that their calling was not 〈◊〉 divino, and against all the Lawyers in the Kingdom (●hat should ●●●●pose him) that the Prelates sending forth of writs and Process in 〈◊〉 own names, is against the Law & justice of the Land, & entrenched on the K. prerog. and subjects liberties. If these two poor men 〈◊〉 spoken falsely, they did both deserve to be hanged after their pi●●●ring, and it is likely too, that men that have been condemned ●o ●●●fer what they have done, (and that without any pretext of 〈◊〉 and for no crime, but a pretended not putting in their answers to 〈◊〉 Informations against them, which they tendered and the Court ●●●fused) could not have misled, being hanged or worse considering 〈◊〉 Prelate's Spleen and power against them, if their Speeches had 〈◊〉 been true, always leaving that book to the judgement of mode●● men, I return ●o his most powerful Gr: who is pleased so farr●● descend in his Speech from the height of his place, as to say:  

Arch. B. pag. 73.  Yet one thing more I beseech you, give Me leave to add. 'Tis 〈◊〉 Burtons' charge upon the Prelates. That the Censures formerly laid on Malefactors, are now put upon God's Ministers for their Virtue 〈◊〉 Piety.  
A heavy charge this too. But if he or any man else can show that 〈◊〉 hath been punished in the High commission, or else where, by the Prel●●●● for Virtue & Piety, there is all the reason in the world we should be severally ●●●nished ourselves. But the truth is, the Virtue and Piety for w●ich these ●●●nisters are punished, is for Preaching Schism and Sedition.  

Obseru.  Tertullus called Paul a pestilent fellow, the jews said our Savi●●● had a Devil, by whose power he cast out Devils, that he had ●●●●●phemed against God, and refused to acknowledge the Soverainity 〈◊〉 Caesar, though such calumniatours had then more power in the w●●●● then either Christ did assume, or Paul practise or pretend right 〈◊〉 ●●ither the Speech●s, nor quality of those revilers, did make them ●●ilty to those foul imputations. So albeit his Gr: say, that the Mi●●●ters and others who have suffered by banishment, prison, fines, re●aches in their good names, or by corporal punishment, for refuse●, writing, or preaching against Popish Ceremonies, have suffered 〈◊〉 for preaching of schism and Sedition, it followeth not that they ●re guilty of these crimes, and his Gr: being as well in fear of pre●ice to his worldly estate, by the preaching of those whom by his fatness he maketh to be charged with the foul aspersions of mu●● and sedition (for every act or speech they utter, where the one or 〈◊〉 other showeth any good reason against Episc. unlawful ambition ●urisdiction,) as the Scribes and Pharisees were in ●eare of prej●●● to their worldly pomp by our Saviour's Doctrine, his Gr: reaches against them, aught to have no more weight towards their ●udice, than the Jews, Scribes, and Pharisees ra●lings had (in any 〈◊〉) against our Saviour. But that they have not suffered for either tiny or Sedition may as clearly appear to all such as are ignorant ●he true cause of their suffering, as it is known to the consciences 〈◊〉 Prelates their persecuters, not only by inquiry and examen of several pretexts, used for the persecution of such as cannot strain 〈◊〉 consciences to a necessary practice of the Ceremonies, that there ●●e colour of Law and Custom for the practice off, but by the ●●●ring also of divers Conformists.  
1629. Mr. Smart a prebend of Durhame, a ●ingular Conformist ●●dyting before the judges of Assize Cousins and Burgone (two 〈◊〉 prebends there) for bringing in new Popish devices in 〈◊〉 Church (besides those that were tolerated in it before ●●●●nst law, was for that, by the high commission put from his place de●●●ed of his whole means, fined and kept in prison many years, al●●●● the said judges of Assize find his billavera, and gave sentence against th'indited parties: Mr Geo: Huntley for refusing a visitation sermon upon th' Archdeacon's warning (though the Canon prescribes the Bishop & Arch-deacons to preach themselves, when they visit) Mr. Crowd without any article exhibited to him or witness against him or any proof conviction or confession of any crime, underpretext that m●●●ers were so foul against him as they were not fit to be Articled 〈◊〉 in Court, Mr. john Heyden for preaching against setting up of Images and against imposing some ceremonies that are not co●●manded by the book of common prayer, whereby th●●r extent is limi●●ted, Mr. john Vicars Minister at Stamford for some things that two Pap●●● accused him of without sufficient proof, and a number of others only 〈◊〉 refusing to read in the Church the book for sports on the Sabbath 〈◊〉 reading whereof there was neither Law nor command of his Majes●● have been deprived of their benefices and put from their Ministry wi●●●out being either convented or convicted of mutiny or sedition before co●●pe●e●t judges to such crimes. Mr. Hugh Peter in 1628. Committed 6 we●● close prisoner, only because being a Zealous preacher, he was followed much people, Mr Butter a book seller committed to the fleet by his 〈◊〉 specially direction for printing a letter of Dr. Davenant to Bishop 〈◊〉 passage against Arminians, which his Gr: Chaplain had given directi●● leave out, to please the'Arminians: Mr● Spark and jonas Hardly Censured printing books Orthodox, against Popery & Armini. Dr. Souch Dr. 〈◊〉 Dr. Tailar Mr Dauvenport condemned as notorious delinquents only for thing their hands to a Certificate, for furthering a private contribution a 〈◊〉 Charitable Christians for relieve of some poor Ministers of the Palitin●● Hereby it is evident since his Gr: cau●es to inflict such punishments (〈◊〉 upon good conformists for preaching or doing things which Papists offen●●● albeit by his greatness he charges such others as he hath caused to suffer the crime of schism and sedition, nevertheless the true reason for 〈◊〉 he ha●h caused persecute them, is not so much their nonconforming 〈◊〉 nenessity of Ceremonies that there is some pretext of authority for commanding of, as because they are strongly bend to th'opposition of all 〈◊〉 Popery then that which hath been retained in our churches by the Pre●●●● that had some hand in the first reformation: for if he could have convi●●● them of mutiny and Sedition he would doubtless, have convinced them fore competent judges to these crimes bu● it is ordinary to Prelates to a reproach of mutiny and Sedition upon any man that opposes their un●●full ways: the Scots Prelates haunig long laboured to quench in the peo●●● hearts both all zeal to religion and all affection to their Sovereign using pretext of the K. authority for establishing Churchmen of 〈◊〉 life & unsound Doctrine, & for obtruding divers points of Pope●y, rep●●●● his Majesty's most loyal subjects, that stand in their way, with th'aspers●●● of Mutiny and Sedition. ●f Prelates, when they falsely reproach men● are under them, were as well in danger of punishment, as men of●●state when they speak truly of Bishop's actions, when they are in●●●sistent with the duty both of a loyal subject, & of an Orthodox 〈◊〉 man, his Gr. would not have so liberally objected mutiny and Sedi●●●● to those he hath through all his Speech inveighed against.  
I sh●ll end all with a passage out of S. Cyprian, 
Arch. B. pag. 75.  when he, than Bishop of berthage was bitterly railed upon by a pack of Schismatics, his answer 〈◊〉, 'tis now mine; They have railed both bitterly and falsely upon me, and Non oportet me paria cum illis facere; it beho●s●s not me to an●●● them with the like, either Levi●ies or Revile, bu● to speak and write 〈◊〉 only which becomes Sacerdotem Dei, a Priest of God.  
●t is strange if his Gr: think either in his own mind, 
Obseru.  or that such ●ave heard or read this his Speech, esteem it no reviling or show of 〈◊〉, where he sayeth pag. 2. they libel and rail without all mea●●, and complain of persecution, without any show of cause. Pag. 5. of innovatours of the Christian world; The greatest innovatours 〈◊〉 the Christian world hath almost ever known; incendiaries as 〈◊〉 in the State, where they get power, as they have ever been in 〈◊〉 Church. Pag. 9 Have no other purpose then to stir Sedition a●●●gst the peop. one clamours out of the pulpit, and all of them 〈◊〉 the press, and in a most virulent and unchristian manner. Pag. ●0. by most false and unjust calumny defame our callings & persons, ●●tty their rage, God forgive their malice. Pag. 11. Fire the 〈◊〉. zeal into a Sedition. P●g. 18. Humorous men, their Sermons ●re fit a great deal to stir up Sedition, then to humble men. Pag. ●●. Emissaries of this faction, where they came to preach, by little and little altered the ancient custom of reading the second service at the Communion Table: These me● maintain gross● absurdities in the Word of God, both in opinion & practice. Pag. 48. As these men use the matter, it is verbum Diaboli, this is the word of the Devil in too many places, witness Sedition, and the like to it.  
Pag. 57 Stulti dum vitant vitia, weakmen as these libelers are run into one superstition whilst ●h●y would avoid an other. Pag. 72. I charge upon that pure Sect this foul corruption of that falsefieing the Articles of the Church of England. Pag. 73. Attendants upon Rabsaketh. Pag. 74. The virtue and piety for which these Ministers are punished, is for preaching mutiny and Sedition.  
And since in former times, 
Arch. B. pag. 76.  some spared not to call ●he Master of the house Beelzebub, how much more will they be bold with them of the housh●ld.  
His Gr: can show in the New Testament one Archb. of the Household of Christ● 
Obseru.  and that ●ome man hath datred call his Gr: with such names as those that were of Christ's Household, were called by the●e that called Christ Beelzebub, the comparison here made by his Gr: with leave of his greatness, will never be esteemed pertinent.  

Arch. B. Pag. 77.  But because the business hath some reflection upon myself, I shall ●●●●beare to censure them, & leave them to GOD'S mercy and the KING justice..  

Obseru.  As in that Consistory wherein Christ was condemned to death, 〈◊〉 the Scribes and Pharisees said (john 18, 31,) it is not lawful for us to 〈◊〉 any man to death, yet when they cried, Crucify him, they pronounce a sentence of death against him with bloody malignity; Even so, 〈◊〉 Prelates forbear to pronounce judgements of blood, and think themselves free from blame, of directing judgement of death, or truncate of members, by absenting themselves from pronunciation and execu●●●● of such penal sentence● yet their very debating and disputing in del●●●●rations concerning th● same, maketh them guilty to the shedding thereof. And his Gr: forbearance to pronounce the sentence that he 〈◊〉 the judges, to decree against these poor men, doth not make him ga●● less of their innocent blood, neither can it be lawful to Prelates, to re●● or desire the doing of that which is not lawful to them to assist the 〈◊〉 off. Ruffinus Hist. lib. 10, c. 2. writeth, that albeit Saul for pallia●● his malice against David, under the shadow of innocency, said (1 Ch●●●● 18 17.) let not my hand be upon him, but the hand of the Philistines; ne●●●●thelesse whatsoever excuse of his malice this dissimulation wrought 〈◊〉 men, God did see it the more in his heart● And albeit David did only ●●●rect joab, to put Vriah in the forefront of the strength of the Battle, ne●●●●thelesse Nathan said well, that David had slain him with the swor●● the Children of A●mon; If those men have deserved to suffer his 〈◊〉 to be commended for being the chief cause and main instrument of 〈◊〉 they have suffered unjustly, their blood must be on his Gr: head, and 〈◊〉 upon either the King, who did the duty of his place, in referring the m●●●ter to his Court of justice, or upon the judges who without seeing their answers looked upon their case in the shape and colours wherein his Gr: 〈◊〉 represent it to them. God forbidden I say that (which God only doth kno● his malice was no less against them, than saul's against David, or Dan●●● against Uriah, only I may adventure to say that in many places of 〈◊〉 Speech, and in his Epist. Dedicatory to his Majesty: his Gr. express● some show of Passion, of anger and of dislike of the men. What the 〈◊〉 truth is, is only known to his Gr: conscience, and to God Almighty who in his own time, I hope, will show more either justice or mercy his Gs. then he hath shown to these poor men, whose sufferings 〈◊〉 much both talked of, and commiserated by strangers as well as by 〈◊〉 own Countrymen and Friends.  Proverbes the 25. Verse. 5 Take away the wicked from before the King, and his Throne sha●● 〈◊〉 established in Righteousness. 
FINIS.   

●he Courteous Reader is prayed to dispense with the Printers neglect of right pointing of the, ●: and- in many placest and to correct the Errata here set down, in the words following.  
●. 14. l. 32. Invoc. r. Innoc. p. 16. l. 28. like, r. alike. p. 17. l. 6. pres●ris, r. presbiteros. l. 15. leganeritis, r. liganeritis. quoram, r. quorum. ●emiseritis, r. remiseritis. l. 36. negociatorum, r. negociatorem. P. ●1. supelleculi, r. supellecule. P. 20. l. 30. regi, r. regij. P. 21. l. 8. dis●eth, r. disclaimeth, l. penult. Majesty, the, r. Majesty, and the. p. 22. ●o, r. do. l. 31. d●●ine, r. divine. p. 24. l. 25. then, r. them. p. 25. l. 3. ●ur● r. favour. P. 28, l. 27. excepted, r. exped. p. 26, l. 25, particular, ●●rticular, l. 31, scurrilut, r. scurrilous, p. 29, l. 12. humility in, r. hu●●●●ty m. l. 18, humble, r. humbly, l. 19, conjunctiom, r. conjunctim, p. ●3. mention, r. mentioneth, l. 24, the Ceremonies, r. and Ceremo●●● p. 31. which ordained ordinarily, r. which ordinarily, p. 33, l. 34, a-gods elect, r. any of Gods elect, p. 34, l. 9, auritie, r. authority, l. 17, ●he name, r. the name, p. 36, l. 15, and 16, absolute, r. absolete, p. 37, ●f all the actions, r. as all the actions, p. 38, l. 25, prayer in before, ●●●yer before, l. 33, navi, r. navy, p. 42, l. 7, thinking, r. think, p. 43, 〈◊〉, r. is, l. 31, permisaerit, r. permiserit, p. 45, l. 12, divine, r. divines, 〈◊〉, l. ●1, wher●, r. wherein, l. 13, names, r. name, l. 17, Erst, r. east, l. ●lt. ●●●●essors, and, r. successors, or, p. 52, l. 8, on, r. one, p. 53, l. 31, it sinua●●●● r. insinuateth, p. 54● l. 31, promise. Of, r. promise, of, l● 32, changed, ●●●●ardged, p: 55, l. 15, I pleased, r. pleased.