com cap. de verb. minist pag. 421. writeth if Ierome and those of his time had seene as much as they that came after they would have concluded that Episcopacy was never brought in by Gods spirit as was pretended to take away schismes â—ut by Satan to wast and destroy the former ministery that fed the flock and Daneus cont 5. lib. 1. cap. 18. after he hath refuted Bâ—llarm ground whereupon all Episcopall prehemiâ—ency is founded saith but afterwards by ambition of them that were set over the rest the Apoâ—tolicall forme of Discipline was taken away BB. began to seperate 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 troden under foot the Apostolicall Bish to perish and humane Bishops to flâ—rish which afterwards grew to be Satanicall and Antichristian this kind of Episcopacy is not jure divino and taketh much from the Kings right power over them as it is exercised in the Romish and English way now a dayes For though our Office be from God and Christ immediaâ—ely Arch. Bâ— pag. 7. yet may wee not exercise that power either of Order or Iurisdiction but as God hath appointed us that is not in his Majesties or any Christian Kingâ— Kingdomes but by and under the power of the King given us so to doe If greatnes of power and trust with great Princes Obserâ—â— were not apt to misleade th reason and judgement of any man that is over tickled or swollen therewith none could beleeve that a Churchman of his Graces sufficiency could have a face to affirme or adventure to sett under his hand both that Bishops have their office Iure Divino and that they may not exercise it in any Christian Kings Dominions without power from the King for doeing of it for it cannot bee shewen either by Scripture or by the writings of the Fathers or in the acts of Ecâ—lesiacall Counsels that Officers appointed by God for teaching his Church the trâ—e way of his worship are forbidden to exercise their office without a power from Câ—ristian Kings to doe it and it is evidenâ— that the Apostles and Pastors of the Câ—urch long after them did exercise their calling under Pagan Emperours without seeking their warrant yea after their prohibition thereof and it is not likely that they which have office in the Church Iure Divino which may be exerciseâ— in the Dominions of Pagan Princes notwithstanding their command to the conrrary may not under Christian Princes lawfully doe whaâ— was not unlawfull to bee done by vertue of such office under Heatheâ— Emperours Hereticks and persecutors of the Church Arch. B. pag. 7. And were this a good Argument against us as Bishops it must needs be good againâ—t Priests and Ministers too for themselves grant that their calling is Iure 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 Royall Prerogatives Observ. The argument is good against such Ministers as intend any further power jure divino then preaching of the Gospell administration of the Sacraments reprehension correction excommunication and relaxation from the sentence thereof such as shew true repentance And Ministers that pretend a righr Iure Divino to any rent power or jurisdiction that depeâ—deth upon the Kings gift are as well against the King and the Royall 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 Saviours rules and precepts for government of his Kingdome which he professed was not of this world Arch-B pag. 8. Now then suppose wee had no other string to hold by I say suppose this but I grant it not yet no man can Libell against our calling as these men doe bee it in Pulpiâ— print or otherwise but hee Libels against the King and State by whose Lawes wee are established When Churâ—hmen pretend Observ. that the power granted them authoriâ—ate humana belongeth to them jure divino they may lawfully be opposed by all that are in duty bound to defend the right of Soveraigne â—ower and authority of the temporall Prince or State wherein they â—ive and opposition of reason to those that dare pretend such divine â—ower is no libelling against King or State Fendatarius that disdayâ—eth his superior by the civill Law forfeiteth jus â—eudi and Bishops â—â—at presume to ascribe to their title jure divino that right which they â—ave by the Kings graunt or Parliamentary confirmation deserve to â—e deprived of whatsoever they have gotten from King or Parliaâ—ent it being as unlawfull to pretend a claime Iure divino to a title â—â—r right depending upon the King and Parliament as it is for Bishops â—â— devise a new guise for Gods worshipp and to impose others a neâ—essity of it Wâ—y did they not modestly Petition His Majestie about it Arch. B. pag. 9. that his Pâ—incely wisedome hee might set all things right in a Iust and â—â—derly mâ—nner But this was neither their intention nor way Though State diseases which none but his Majesty with his Parâ—â—ament can câ—re may be lawfully laide open in word or wâ—itt not â—â—ely when the discovery thereof importeth the duty of any man in â—â—s calling but also when it is necessary or expedient for vindicating 〈◊〉 inâ—ocency of honest men from imputation and reproaches cast â—pon them by men of so great power in Church or State through â— trust from their Soveraigne as none but a Parliament may without â—anger represent to the Soveraigne their malversation neverthelesse â—o pâ—ivate subject can in good manners petition his Majestie for reâ—ormation of such aâ—uses or prevention of such dangers as doe highly concerne the State and Religion that they cannot in probability be â—olpen or avâ—ided without the advice of his Majesties Estates in his â—igh Court of Parliament Againe His Gâ— doth presse â—ere to â—ubb a most false and pernicious reproach upon honest men who are â—ble in a Parliament to make appearâ— both their owne loyalty to his Maiestie the traitrous harts of those that through impotencie to moâ—erate their Prosperous fortune charge them with mutiny and with what else they please Arch. B. â—ag 10. And by most false and unjust Calumnies to defame both our Calâ—lings and Persons Observ. Eum qui nocentem infamavit non est aeqnum ob eam rem condemnâ—â— praesertim quando reipubâ— interest vitium illud quod etiam convitiando obâ—jectum fuâ—rit manifestum fieri Dig. lib. 47. Tit. 10. l. 18. Arch. B. pag. 11. And these men knowing the Disposiâ—ion of the people have laboâ—red nothing more than to misinforme their knowledge and misguidâ— their Zeale and so to fire that into a sedition in hope
the defendants are able to make it appeare Observ. that in their writs and speeches excepted at they had a lawfull end compatible with the duety of loyall subjects and with the nature of the said writs and speeches â—hey are very wrongfully reproached for such as bend their whole power to stirre 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 Mâ—jesties Predecessours Kings of England as they made the people beleeve to be either neglecters of Parliaments or maintainers of the maleversation of their Officers where his grace saith that the defendants might have beene called in another Court and their Lives exacted he sayes 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 Sinagogues without saying that they should convince them of any Crime so doubtles 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 appeare either by Law or reason that the deedes for which he hath got them to be censured are in their owne nature either Crimes or faultes Arch. B. Yet this I shall be â—old to say and your Majestie may considâ—r of it in your Wisdome That one way of Government is not allwayes â—â—tt or safe when the Humors of the people are in a continuall Change Observ. The maxime is good and the defendants wish that his Majestie would change the course of his clâ—mency against such as labour for any change either in Religion or State that may prejudice him eitheâ— in the opinion and affection of his subjects or in respect amongst forainers Arch. B. Especially when such men as these shall worke upon your people and labour to infuse into them such malignant Principles to introduce â— Parity in the Church or Common-wealth Et si non satis sâ—â sponte in saâ—iant instigaâ—e And to spur on such among them as are to sharply set already Observ. They that would introduce a Parity in the common-weale ought to be esteemed as well enemies to the ordinance of God for humane Government as Churchmen that pretend authority over their Brethren juâ—e divino are transgressors of our Saviours rule in that point of Church-government Arch. B. And by this meanes make and prepare all advantages for the Romaâ—e party to scorne Vs and peruert them Obsâ—rv Advantages are prepared for the Roman party to scorne some and pervert others by those that abuse the name of the Kings authority for satisfying their owne spleene vanity or other endes in silencing baâ—ishing emprisoning fining pillaring or putting to death such as refuse to doe any worship either to Image Altar or Sacrament to admitt of the Masse in English or to acknowledge â— necessity of a white Surplice or any other Pagan Popish or Iewish Ceremony for divine worshipâ— and such as write against the Popes pretended power demonstrate him as King Iames did to be the Antichrist such as write against that doctrine which Sanâ—ta Clara citeth and proveth oâ—t of the Authors before mentioned to bee coincident with the Romish and withall countenance such as by publike writing maintaine Popish Religion or preach new doctriâ—e in matter of faith DIVINE AND POLITICALL OBSERVATIONS Vpon the Arch-Bishops speech in the Starre-Chamber MY LORDS I Shall not need to speake of the infamous course of Libelling in any kind Arch. Bâ— pag. 1. Nor of the punishment of it which in some cases was Capitall by the Imperiall Lawes As appeares 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 Iul. â— 75. laceratam existimationem The tearing and rending of their credit and reputation with a gentle nay a generous minde THough his Gr Observ. pretendeth it needles to shew how libels have beene heretofore punished neverthelesse being to charge men with the crime of Libelling it seemes expedient at least not unfit to tell what a libell is which if it be here in England as hitherto it hath beene every where else acknowledged to bee truly deâ—ined Compositio in scriptis facta ad infamiam alicujus ob aliquid quod Author probare noâ— vâ—lt aut non potest in publico loco occulto nomine affixa and if withall it be true that si injuria personae incâ—rtae illata fuerit nemo propterea potest se contumelia affectum jure dicere sâ—aque interesse ut honor existimatio vindicetur per actionem de injuria the defeâ—dants could not lawfully have beene either accused or condemned as Libellers for any thing contained in bookes printed in their names and without designing any man in them reproachfully But suppose Bishops may in England by some prerogative whereof the mistery is not to bee 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 â—ur Saviour ordained his Disciples and Apostles to blesse such as should revile thâ—m it is no â—ore incompatible with the duty of a Church-man than it is with wisdome in men that have no Church office to neglect contemne at least not to be moved with such libels and to consider that Conviâ—ia si irasâ—are agnita videntur spreta vilescunt And suppose likewise that it were heresie libelling or some other crime either to presume that Lord B. should take notice of our Saviours precept aforesaid or not to acknowledge their exemption from such obligement of civill reason and prudence as doth binde men of all other condition and suppose also that the bookes 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 â—ot have beene condemned for the same in respect it beâ—reth that si aâ—sertionibus suis speaking of a libell 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 booke Tit. 7. bearing si quis modestiae nescius aut pudoris ignarus improbo petulantique maledicto nomina nostra â—rediderit lacessaÌ„da temulentia turbulentus obtrectator temporum nostrorum fuerit â—um paenae nolimus subjugari neque durum vel asperum volumus sustinere quoniam si ex leuitate processerit contemâ—endâ—m est si ex insania misâ—ratione dignisâ—mum si ab injuria râ—mittendum And l. famosâ— ff 3. ad leg â—ul Majest Neâ— lubricum linguae ad poenam facilè trahendum est And
Court of Parliament that representative body of the Kingdome his Mâ—jesties mâ—st faithfull and least câ—â—ruptible counsell of â—â—aâ—e did find your Gr and others of your Coat innovaters of Religionâ— Neither can you make it appeare that they are innovaters Your Gr cannot make good your charge and the defendants are able to make it appeare both that there have beene and that there are now knowne some greater innovators then they or any of their abettors The repetition of this reproach of innovation is so farre from being a good probation of the truth of it as it argueth unability in his Gr to make it good and an aparant presumtion 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 Powderâ— plot an 1605. intended to havâ— blowne up the whole body of the Parliament had a purpose as some of them did ingeniously confesse if their designe had succeeded to charge the said Puritans with the reproach of being Authors and actors of iâ— So all those that greeve at the honour and power of the King and seeke the overthrow of Religion and liberty of Parliament study to make them hatefull by all sorts of calumnies whereas the truth is that those that disswade his Majestie from convening of Parliaments and those that under colour of his Authority command in the point of Gods worship a necessity of doing divers things that â—he refusers thereof esteem unlawfull and â—hemâ—elves affirme indifferent are underminers of his greatnesse and such incendiaries both in the statâ— and Church as doe what in them is to stirre mutiny and seditioâ— Arch. B. For'tis most apparâ—nt to any man that will not winke that the Intentiâ—n of these mâ—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 beene in the Church Novatian himselfe hardly greater Observ. Though his Gr were able to suborne and produce witnesses to prove this case their testimony or probation were not to bee 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 Gods worship which they are able to demonstrate to be both unlawfull and inconvenient cannot in reason â—ee esteemed so great incendiaries either in Church or State as they that both acknowledge an indifferency in the â—eremonies that they presse a necessity of and pretend a right jure Divino to such power and jurisdiction as they obtaine from the indulgence benevolence and free graunt of their Soveraigne like as those that are or have beene alwayes the chiefe causes of troubles schismes or dissentioâ—s in the Church are and have beene alwayes apt to breed troubles in State government and may be truly called incendiaries both in Church and State and Cassandâ—r even a popish writer saith as truly as wisely that Dissidiorum in Ecclesiis causae illis assignandae sâ—nt qui quodam fastu Ecclesiasticae potestatis inflati recte probe admonentes superbe contemplerunt repulerunt Our maine Crime is would they all speake Arch. â— as some of them doe that wee are Bâ—shops were we not soe some of us might bee as passable as other men And a great trouble'tis to them that wee maintaine that our calling of Bishops is Iure Divino by Dâ—viâ—e Right Of this I have said enough and in this place in Leightons Case nor will I repeat Only this I will say and abide by it that the Calling of Bishops is Iure Dâ—vino by Divine Right though not all Adjuncts to their calling And this J say in as direct opposition to the Church of Rome as to the Puritan humour When I fund his Gr affiâ—me that some speake plainely out Observ. that the â—eing BB. is the Prelates maine crime and for instance marke in his margine Burt. Apo. p. 110. J looked the booke and funde that â—ll that Burton saith in that place after he hath instanced a number of evils which BB. havâ— done both in the Church and the Kingdome is that if there were such a fashion and danger in propounding new lawes in Eâ—gland as was amongst the Locrians hâ—e should adventure this proposition that it would please the great Senate of the land to take into their consideration whether upoâ— such wofull experience it were not both more honorable to the King more safe for the Kingdome more conducing to Gods glory more consisting with Christian liberty and more to the advancement of Christs Kiâ—gly office which by usurping Prelates is troden downe that the Lordly Prelacy were turned into such a godly government as might sute better with Gods word and Christs sweet yoke He neither saith plainly that the being BB. is a crime nor can his words affoord a ground for any such conclusion Heâ— citeth Authors there who tell that Bruno Segninas reâ—used a Bishoppricke and that Pâ—pe Marcellus saith that heâ— could not see how they that possessed that high place could be saved and that Claudius Expâ—nsius in Tom. digrâ—sâ— lib. 3. cap. 4. gives many examples of pious and learned men who refused Bishoppricks buâ— doth neither say nor citeth any man saying that it is a crime to exerciâ—â— the â—ffice of a Bishop and his writing that if there were such a custome in England as the Locrians had in propounding lawes he would adventure the proposition before mentiâ—ned to the consideration of â— Parliament is not a speaking out that it is a maine crime to be a Bishop Arch. B. biid And a great trouble'tis to them that wee maintaine that our callinâ— of Bishops is Iure Divino by Divine right of this J have said enougâ— and in this place in Leightons Case nor will I repeare Only this I wilâ— say and abide by it that the calling of Bishops is Iure Dâ—vino by Diviâ—â— right All kinds of degrees of Officers in the Church that can pretend eiâ—ther ordinary or extraordinary calling jure Divino from Gâ—d anâ— Christ immediately â—bserv Ephes. 4. 11. are designed by the names of Proâ—phets Apostles Evangelists Pastors and teachers to no man in anâ— of these degrees was there given any jurisdiction above another in tâ—â— same degree yea all authority given unto thâ—m and whereof theâ— can pretend a right jure Divino as appeareth Mat. 18 19 20. is â—neâ—ly a power to preach the Gospell to all nations teaching them to obâ—serve all things whatsoever our Saviour hath commanded and Iohâ— 20.23 is onely a power to â—inde and loose sinnes His Gr will not 〈◊〉 hope say at least cannot make good that L. B. are Apoâ—tles or Proâ—phets or that they can
that they whoâ— they causlesly hate might miscarâ—y in it Observ. It is not within the reach of understanding of men that move in â— low sphere to conceive how it can be conâ—istent as well with his Grâ— wisedome as it is with his greatnes to affirme both here that there was danger of sedition from the defendants and their abettors and iâ— his Epist. Dedicat. of this speech that there are few or none of their humor for from few there could be no danger of sedition or mutinyâ— Withall causelesse hatreds easily evanish and are not likely to disposeâ— any man to attempt the fyring of a sedition purposely that they whome they causelesly hate may perish in it Men doe not adventure an assured danger to their credits fortunes and lives without some probability of some either honour or profiâ—t by the successe of their attempt But if the defendants and their abettors were so foolish tâ—aitors as without any such hope for a causelesse hatred to attempâ—â—â—â—ring of the peoples zeale into a sâ—dition yet is there no appearance oâ— possibility in their power to kindle any such fire his Gr knoweth that they are not able to misguide the zeale of Papists to such an end and that there is no zeale in the lukewarme Conformists nor in the professed Atheists that can be fired but by such materialls good coyâ—e hope of benefit or preferment from the Pope or Spaine as neitheâ— the defendans nor their abettors could afford and among those thâ—â— have zeale in the substance and scare at a necessity of using Ceremonies iâ—vented by man for dâ—vine worship there are few as his Grace saith of the defendants humor and from those few as saide is there could be no danger of sedition or mutiny Arch-B ibid. Soe sayes M r Burton expresly to change the Orthodox Religion established in England and to bring in I know not what Romish Sâ—perstition in the roome of it Observ. If Mr. Burtons booke was writâ—en since 1628. it is likely that his â—xpressions in it of danger of change of the Orthodoxe Religion 〈◊〉 founded upon such reasons as in that and the yeare following bred 〈◊〉 the High Court of Parliament a feâ—re of such a change and possiâ—â—y his feare was and is so much the greater because the last Parliaâ—ent was brokâ—n up when they were advising the remedy which they â—â—ended to have acquainted his Majestie with for preventing the â—â—nger of the inconveniences of such change and attempting of it if â—â—s booke haâ—h beene written before these Parliaments he is blameâ—orthy if he hath not expressed in it such reason for shewing the apâ—earance of the saide danger as the High Court of Parliament when â—â—s Majestie conveneth it shall acknowledge to be sufficient for the â—â—me For there is not a more cunning tricke in the world Arch. B. pag. 12 to withdraw 〈◊〉 peoples hearts from their Soveraigne than to perswade them that 〈◊〉 is changing true Religion and about to bring in grosse superstition â—â—oâ— them It is neither to be denyed what is here affirmed in the generall Observ. nor â—â—n it be made good that the defeâ—dants were guilty of the crime â—â—re exprâ—ssed yet may it be affirmed also that there is not a more â—â—nning trick in the world to withdraw a Soveraings hart from his â—â—ople then to perswade him that al notice offered â—o be given him eiâ—â—er by any private subâ—ect or by the ParliameÌ„t it self of the maluersaâ—â—on of Prelates or other Officers in Church or State are acts which â—â—â—ike and wound his Majestie through their sides as his Graces â—â—â—oresaid Epist to the King affirmeth and that his Majesties giving â—â—â—re or listening thereto or reference thereof to the triall of a Parliaâ—ent is a prostitution of his authority whereas in truth the punâ—shâ—ent of those disloyall acts of some Prelates and Officers that can be â—â—scovered and the Kings shew of trusting the wisedome and loyalty 〈◊〉 his Parliament as it deserveth are most assured wayes for holding â—â—st the harts of his subjects and preserving his authoâ—ity from all sâ—ch dangers as Soveraigne power hath often beene obnoxious unto 〈◊〉 the cunning flatteries and malversaton of Prelates and other perâ—â—ns trusted by their Princes when it importeth their private endes to â—ith draw the Soveraignes hart from his subjects and when it falleth â—â—t that the pretence of Sâ—veraigne authority is vâ—ed as it was iâ— Qu â—â—â—aries daies for changing true Religion they that perswade the Prince such a course and not they that affirme the truth in such â— case are to be charged with the crime reproach of using a cunning trick to withdraw the peoples harts from their Soveraigne None of the defendants nor of their abettors doe doubt of his Majesties sincerity and constancy in religion Yet without prejudice of their dutifull perswasion thereof they may feare that Prelates worke upon him iâ— that point as Churchmen have heretofore done upon Constant and diverse his successors and such feare is very consistent with subjâ—cts love to his Majesty Arch. B. Pag. 1 3. And for the Prelates I assure my selfe they cannot be so bale as to live Prelates in the Church of England and labouâ— to bring in the Superstitions of the Church of Rome upon themselves and it Observ. The Prelatâ—s in our Church have no grounds whereupon either they may build their Loâ—dly authority or to obtrude the Ceremonies which they inforce upon many honest mens consciences but such as the Roman Church uâ—eth for Prelates greatnes and doctrine of their Ceremoniâ—s And howsoever pâ—ssibly â—is Grace is well enough minded in having his hand sooner then any man agaiâ—st such as labouâ— to bring in more Popery then himsâ—lfe hath yet done yet the knowâ—ledge which men have of some passages in the last Parliament anâ— of some actions of his Gr both before and since the breaking of it upâ— will scare most men from discovering to him what they knew Perhaps touching Prelates labouring in that kinde Arch. B. Pag. 1 4. I have ever beene farre from attempting any thing that may truely be said to tend that way in the least degree Observ. Your Gr doctrine expressed in the High Commission Court thâ—â— the Pâ—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 your selfe from imputation of innovation in commanding these and other Ceremonies Popish revâ—ved by you in our Church your opinion of Chrâ—sts corporalâ— presence â—n tâ—e Sacramâ—nt manifested Pag. 47. of this your speech your Gr causing pressing a necessity of Ceremâ—nies which your selfe acknowledge to be indifferent the punishment which you cause to be iâ—flicted upon the refusers of them wherof â—â—me in their conscience thinke them â—nlawfull and all â—en of moderation inexpedient and upoâ— diverse Orthodoxe men foâ— â—riting against them your causing Censure of
that the K. sufferâ—â—â—â— or allowance of Masâ—e in his house ought to be a sufficient warrant 〈◊〉 Law for doing the like in every family of Engl whiâ—h his Gr J thinkâ— will not say unlesse he be confident both to overthrow all respect 〈◊〉 acts heretofore made in Parliam and to diswade the K from 〈◊〉 â—â—â—ing any Parliam and to move his Majestie to command the reveâ—â—â—d Judges of England to resolve that solemnizing of Masse in eveâ—â— House as well as Bishops issuing processe and keeping Courts in â—â—ir owne names is not against the Lawes of the Realme And Jdolatry it is not to Worship GOD towards his Holy 〈◊〉 Arch. B. Pag. 48. The bowing towards a Table a stoole a stone a Wall a House Observ. a â—â—urch a dore an Altar or any thing else that is before a man when he â—â—â—eth for divine worship doth not thereby become Idolatry but 〈◊〉 bowing towards any thing with relation to it as of greater Holiâ—â—â— then another thing by it is idolatry and proved so to be by Proteâ—t divine of the Church of England outward worship in Gods â—â—â—ice and bowing before a stone Crosse Image or Altar are not to confounded and his Graces greatnesse is not able to make them â—ome all one with jumbling them â—ccording to a Constitution of Hen. the fifth as appeares to give 〈◊〉 honour and Reverence Arch. B. pag. 49. Domino Deo Altari ejus in modâ—m viroâ—â—â— Ecclesiasticorum That is to the Lord your God and to his Altar for â—â—re is a Reverrnce due to that too though such as comes farre short Divine worship and this in the Manner as Ecclesiasticall persons both â—â—â—ship and doe Reverence This Constitution mentioned as his Gr Observ. saith in the black booke Windsor is more likâ— a fable and forgery of a Monke or Hypoâ—â—call vaine Churchman in those dayes then an order or command â—uch a King as Henry 5 It is not mentioned by any approved Hiâ—â—â—ian in his time nor in times after him neither is it likely that so â—â—â—ious victorious and wise a Prince as Hen. 5. either did or would 〈◊〉 adde to the solemnity appointed by the foundation of the order â—â—nstitution so ridiculous as the directing those of his order to make â—â—â—rtesy to the Altar ad modum virorum Ecclesiasticorum withall if 〈◊〉 Gr doe not which no man is able to doe prove that before Hâ—â—ry 5. there was either divine Apostolicall or Imperiall record for commanding Ecclesiasticall persons to bow to the Altar as a part of divine worship the Constitution mentioned in that black booke â—â—ough it were as true as it is apparantly forged will not be sufficient â—â—â—rove that that Lesson which it appointeth the Knights to learne of 〈◊〉 Priests for making a leg or a duckâ— either was necessary for divine worship in the Knights or their Example obligatory of the peopleâ— condemnatory of all worship done without bowing cringing or 〈◊〉 king to the Altar in the fashion that viri Eccleâ—iastici without warrâ—â—â— or command from lawfull authority were wont to doe in K. Heâ—â—â— 5. his dayes Arch-B pag. 51. Bishop Iewell will come in to Helpâ— Mee there For where Hâ—â—ding names diâ—erse Ceremonies and particularly bowing themselvâ—â— adoring at the Sacrament I say adoring at the Sacrament not adorâ—â—â— the Sacrament there Bishop Iewell that learned painefull and reâ—â—â—â— Prelate approves all both the Kneeling and the Bowing Observ. Bishop Iewells approving of bowing and kneeling not to buâ— the Sacrament in his answer to Harding as commendable gestures tokens of devotion so long as the people understand what they meaâ—â— is not a sufficient ground either for imposing a necessity of duckâ—â—â— kneeling or bowing to the Altar upon all such as understand these â—â—â—remonies fully and apply them to God and to none but God 〈◊〉 they are not at the Sacrament nor for affirming as the Bishop doâ—â— that with us the people did ever understand them fully and 〈◊〉 them to God and â—o none but God many Pagans could well affâ—â—â—â— that they directed no worship to the stockes and stones and otâ—â—â— workmanship of mens hands which they had in their Temples but the deity represented by them and the learned Papists professe 〈◊〉 teach that they neither adore Crosse nor Image nor Altar but Chrâ—â—â— crucified or upon the Altar nevertheleâ—se the practise of the learned â—â—â—sort in that point hath beene one of the chiefe causes of the idolaâ—â—â— universall among the Pagans and Papists So though many are wâ— taught and consent with Bishop Iewell that bowing and kneeling 〈◊〉 commendable gestâ—res at the receiving of the Sacrament yet if theâ— be commanded to be done to the Altar when men are not at tâ—â— communion they wil be thought idolatrous by such as esteeme geâ—stures of adoration due to God onely and that they have no warranâ—â— For as alâ—eit it is commendable in a man to close his chamber-doorâ— and to kneele when â—e prayeth alone it doth not follow thereupoâ—â— that if he doe not shutt the dore kneele every time that he entreâ—â— into his Chamber that he entreth it with no more reverence then â—â—â—â—â—ker and his bitch going into an alehouse Soe albeit it is a commendable gesture in B. Iewells opinion to kneele or bow at the receaving of the â—â—â—rament it doth not thence follow that he that doth not bow or â—â—â—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 â—n the Kings Royall Chappels and diverse Cathedrals Arch. B. pag. 53. the Holy Table 〈◊〉 ever since the Reformation stood at the upper end of the Quire 〈◊〉 the large or full side towards the people Neither the Kings Chappell Observ. nor Pauls nor Westminster nor the pracâ—â—â—â— of any particular Church in Engl but divine institution and his â—â—â—esties Lawes founded upon warrant thereof ought to rule his â—â—â—ects in the substance ceremony matter and forme of Gods worâ—â—â—â— A subject is boâ—nd to yeeld and measure his obedience not by â—magination of the inward motion of the minde or knowledge â—â—s Princes practise but by his expresse Lawes directions â—â—ere is nothing done either by violence or command to take off the â—â—fferency of the standing of the Holy Table either way Arch. B. ibid. but only layâ—â—â— fairely before men how fitt it is there should be order and uniâ—â—â—â—ity J say still reserving the Indifferency of the standing â—â—y please your Gr to remeÌ„ber that a rayle is set about the Table Observ. â—â—â—h cannot be removed there is no indifferency in the standing of 〈◊〉 which bâ— a rayle is limited to it's place and there appeareth as 〈◊〉 violence in fixing unlawfully any thing to a constant place as in â—nlawfull removall of it like as men are denyed the Sâ—cram that 〈◊〉 not come up to the raile and the Churchwardens and
get such a booke liâ—â—â—ced and contenanced by his Gr owne Chaplaine and escape all â—â—â—ishments or censure afteâ— discovery of such an imposture tending advance Popery It is probable that for the same or the like respect 〈◊〉 persons could obtainâ— his Gr countenance for maintaining prinâ—â—â— Articles of our Church containing some Articles as falsely imposed 〈◊〉 in the point of discipline and rule as the booke published by the 〈◊〉 Ailword was false in the Doctrine affirmed by it of the saide reâ—â—â—end divines in the points of election and predestination â—he copies which his Gr pretendeth to have of the Articles of our â—â—rch printed Anno 1612.1605.1593.1563 and the written Coâ—â—â— out of the records of his Office under his Officers â—and are not â—â—cient either to purge the Prelates from appearance of forging the â—â—â—s of the 20. Artic of the Church or to chardge those that his 〈◊〉 inveigheth against with the imputation of rasing out thaâ— Articlâ— of the Copy given to bee printed Anno 15â—1 because neither the â—â—â—â—ers shop nor a teâ—timony under the hand of a Bishops Officer 〈◊〉 â—he warrant of the one and the other can bee a probaâ—ion of the 〈◊〉 which they pretend by the said 20. Articl neither is the powâ—â—â—hich his Gr iâ—sâ—nuateth that some had â—n the Government Anno 15â—â—â— so probable a ground for inferring an imputation upon the persons â— foresaid inveighed against for rasing that article out of the coâ—â—y then given to be prinâ—ed by authority of Queene Elizabeth as â—he power which his Gr and those of his Coate have now soe 〈◊〉 â—ad in the government is a probable ground whereupon to imagine it likely that â—e may cause to be printed or sett under his hand Copies of what tenor and date he pleaseth to comâ—and and certainely Bishops either must shew that Iure Dâ—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 bee free of being suspect of forging the 20. art in the said Copies and inserting of it with the K. declâ—ration Anno 1628. â—rch B. â—ag 71. If you bee pleased to looke backâ— and consider who they were thâ— Governed busines in 1571 and rid the Church almost at their pleasâ—â—â— â— And how potent the Ancestors of these Libellers then did grow you 〈◊〉 thinke it â—o hard matter to have the Articles printed and this Claâ—â—â— left out Observ. This argueth that his Gr either acknowledgeth that some mâ—â— rule doe things in the name of the Soveraigne without lawfull wâ—â—â—rant of his authority or that at least Qu Eliz was ledde abused 〈◊〉 factious persons in those dayes and therefore his Gr ought nâ—ither 〈◊〉 wonder nor be offended that the like thoughts are incident to soâ—â— good and judicious both Parliament men and others now a dayes Arch. B. â—ag 73. Some few more there are but they belong to a matter of Doctrâ—â—â— which shall presently be answered Iusto Volumine at large to satisfi◠〈◊〉 well-minded people Observ. Iâ— seemes thaâ— his Gr either hath forgot that he said pag. 16. 〈◊〉 he would recite briefly all the innovations charged upon the Prelaâ—â—â— and also briefly answer them or that albeâ—t he hath neither answerâ— nor mentioned the most materiall innovations which are in 〈◊〉 of doctrine that M r. Burton chargeth them with the making off 〈◊〉 imagined that all his then â—earers and the readers afterwards of 〈◊〉 his Speech ought to esteeme the promise here made of a Iustum vâ—â—â—â—mâ—n in answer to Mr. Burtons booke a sufficient performance of 〈◊〉 foresaid other promise Of both a brief rehearsall and answer to 〈◊〉 the innovations changed by him upon Prelates I know not what pâ—â—â—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 saâ—â— another man fâ—om imputation of impudency and charlatanery if 〈◊〉 should have dared before such Hearers promise to recite and confâ—â—â— briâ—fly all imputations charged upon him whether of great or 〈◊〉 â—oment and after such answers to some of the least promise that these â—f greatest moment shoâ—ld be answered justo volumine Not long after the publicatiâ—n of his Gr. gracious Speech one â—â—ter Heylin pâ—blished a booke of 26. sheetes of paper with an inâ—â—â—iption of a briefe and moderate answer to c. and a preface conâ—â—â—ning 4. â—heetesâ— where he writeth thâ—t he was commanded by auâ—â—ority tâ— râ—turne an answer to all the chalenges and chardges in the â—o Sermons anâ— Apologie of M r. Bùâ—ton which that booke beareth 〈◊〉 stâ—le no lesse Mâ—gistraâ—e if not so Magistraticall as this Speech that 〈◊〉 a Mâ—jestie from his Gâ— owne mouth Now albeit a designation of all the impertinences proud papistiâ—â—â— and passiâ—nate expressiâ—ns which are comprehended within the â—â—â—passe of that moderate answer would seeme in this place a dimiâ—â—â—ion of the respect due to the Mâ—jestie of his Gr Speech neverâ—â—â—â—esâ—e I hâ—pe thâ—t â—is Grace will bee graciously ipleased That â—â—ere the said Peter Heylin pag. 1â—4 sayeth that his Gr hath reason 〈◊〉 that the Church of Eâ—gland and Rome diffâ—red not in fundaâ—â—â—taliâ—us because the Church of England hath not any where deterâ—â—â—ed that wee and those of Rome differ in fundamentalibus and 〈◊〉 Iuâ—ius Wittaker and the Bishâ—p of Exèter affirme that there are 〈◊〉 things in the Church of Rome quae ad veram Ecclesiam pertinent â—â—venture to say here that if the consequence were good it would 〈◊〉 likewise that wee and the Mahometans Iewes and Ethnickes 〈◊〉 not in fundamentals For the Church of England hath not any 〈◊〉 determined that they and wee differ in fundamentals and 〈◊〉 have diversâ— things quae ad veram Exclesiam pertinent And where 〈◊〉 125. he affirmeth that the Châ—rch of Rome hath done more then 〈◊〉 Puritane a nick-name imposed to all that cannot allow Church 〈◊〉 any tempâ—rall authority or jurisdiction more then Christ or â—is â—â—â—stles did assuâ—e to themselves or practise during their being in thâ—â—orld against the Hereâ—iqâ—es of this age in maintenance of the diâ—inity of our Lord and Sâ—viour I dare likewise say that the Roâ—â—nists in daring affirme thâ—t a Priest can transubâ—â—antiate breade in 〈◊〉 body of our Sâ—viour and that bread so transubstantiated is subject 〈◊〉 corruption mâ—y be eaten with Myse Rattes Dogs Swine and by 〈◊〉 how repâ—â—bate soever faile as well in respect due â—o the divinity 〈◊〉 the humanity of Christ. And where p. 128. hee sayes that the words Babilonicall Beaâ—t oâ— Rome in the 7. Homiliâ— of rebellion doe not signifie the Bb. 〈◊〉 Pope of Rome but rathâ—r the abused power of that prevalent Seâ— iâ— time of K. Iohn and it not being spoken dogmatically that the Poâ—â— is and is to be beleeved the Babilonicall Beast of Rome it is not 〈◊〉 be accounted for a Doctrine of the Church of