68 69. royall prerogative and much more to the same purpose Here not to meddle with Doctor Bastwicks case against whom there are other crimes objected than that which hee here mentions I will onely lay downe some briefe conclusions and their consectaries declaring the truth in these points and referre those that desire further satisfaction to such as have purposely treated of this subject And my first conclusion shal be That the Kings Conclu 1 and Queens of this Realme neither have nor doe See the Queens Injunctions challenge in right of their Crownes any authority or power of the ministration of Divine Offices in the Church Wee give not to our Princes saith the thirtie seventh Article the ministring of Gods Word or of the Sacraments neither doe they claime the power of the Keyes for remitting or retaining of sins either privately or publickly From this I inferre these consectaries First Consect 1 That it is no derogation or intrenchment upon the Prerogative Royall to deny the Kings Majesty the power of administration of the Word and Sacraments of ordination excommunication or any other act belonging to the personal execution of the Episcopall or Priestly function And this is so evidently deduced froÌ„ the former that it being granted as it must be by those that will not deny the Articles of our Church this cannot be denied That no man can reasonably imagine that the Consect 2 Statutes which annexed Ecclesiasticall jurisdiction to the Crowne intended to give the King any power of this nature which Queene Elizabeth in her injunctions and all other godly Kings and Princes ever disclaimed That it can bee no deniall of his Majesties just right nor violation of Statute nor danger of Consect 3 Praemunire for Bishops to exercise their jurisdictions thus farre in their owne names or to say they have them not from the King My second conclusion is This Ecclesiasticall Conclu 2 power was given by Christ to his Apostles both for preaching and administring the Sacraments Matth. 28. 29 30. and for the power and use of the Keyes Iohn 20. 21. Matth. 18. 18. Thirdly Our Saviour giving this power intended Conclu 3 that it should continue in the Church to the end of the world as it is most evident First in regard of the equall necessity and use of it in the Church aswell afterwards as in their times Secondly in regard of his promise of his assisting presence or being with them alwayes even to the Mat. 28. ult end of the world From which will follow First the necessity of the power of ordination for the transmitting this power by the Apostles to some others in whom the same power though not in the Apostolicall latitude should remaine when they who were not alway to continue should bee translated out of this world Secondly the necessity of an un-interrupted succession in the Church of those who shall bee lawfully invested with this power which can at no time bee wanting in the Church without the ruine of that building for the edification of which Ephes 4. 12. it was first given Our Saviour together with this power given Conclu 4 to his Apostles did give the grace to enable them to exercise that power and discharge that function which hee had imposed upon them This is manifest First because God never useth to call Vactio antiquitus olâ—o ficbat quod quia secundum naturalem efficientiam tum fragrantia reddebat corpora tum agilia accummodum erat duabas rebus supernaturalibus significandis quarum una est personae ad munus aliquod divinum obeundum sanctificatio consecratio altera adoptatio seu donorum ad illud necessariorum collatio Armin. Disp pub any to a charge without furnishing them with grace to discharge it and therefore in the Old Testament annointing with Oyle was used which because naturally it made mens bodies both fragrant and active was to signifie both the consecration and designation Gods worke and the fitting of those upon whom it was imposed with gifts necessary thereto required Secondly it is manifest from the plaine words of our Saviour in that giving them their Commission hee breathed on them and saith unto them Receive the Holy Ghost And from hence we may inferre That in the transmission of this power and function there is necessarily required a continuall supply of grace though not in the same measure as in the Apostles nor for all those operations which were usefull in the first foundation of the Christian Church yet in the same kinde and for the discharge of the function so farre as it should be necessary ever to continue in the Church and that therefore in the consecration and ordination of those who are called to this function and to whom this power is committed God doth ordinarily confer this grace as appeares by that of S. Paul putting Timothy whom he had consecrated Bishop at Ephesus in mind to stir up the grace that was given him by the laying on of his hands and that God doth in the same way still give the like grace is out of all question unlesse men shall thinke either that the grace is not now necessary or that God is wanting to his Church or that the Apostles did faile in prescribing the right way for the conferring of it So that of this Saint Ambrose truly said Man Homo imponit manus Deus largitur gratiam Sacerdos imponit supplicem dextram Deus benedicit potenti dextra Episcopus mitiat ordinem Deus tribuit dignitatem Ambros de dign Sacerd c. 5. layes on his hands God gives the grace the Priest layes on his right hand in supplication and God blesseth it by his powerfull right hand The Bishops mitiates into the Order and God bestowes the dignity Lastly the Apostles who from Christ received both the Priestly and Episcopall power in one did divide the same and made distinct orders and degrees of them in the Church in which they appointed Bishops Priests and Deacons all which wee finde mentioned by Saint Paul in his Epistles and in the Acts of the Apostles and in the most ancient Writers and records that are extant in the Church And these orders thus by them distinguished were subordinate in such sort as the whole remainder of the Apostolicall Office that is so much as the perpetuall necessity of the Church required was in the Bishops who besides that which they had in common with Priests as power to preach administer the Sacraments and of absolution had also power of jurisdiction and ordination and both Priests and Deacons were by them ordayned and subjected to their authority All which may be proved out of Saint Paul prescribing to Timothy Titus whom he had ordayned See Mason de Minesterio Eccles l. 1. c. 2. l. 4. c. 1. c. D. Field of the Church l. 5. c. 25. Bishops how to exercise their jurisdiction and to use the power of ordination or laying on of hands which he
make the Commandement to speake riddles and arrant non-sense They deny that there is any Commandement given in the New Testament for the observation of the Lords day Though they acknowledge sufficient ground there to warrant the Churches institution and observation of that day And this they suppose they may justly maintaine till Mr. B. or some other of his mind in this point produce the place where it is written which if they would once do they would easily bring off the Bishops and others who agree with them to make a recantation and to subscribe to their better information That which they ascribe unto the Church in this argument is 1. The institution of the Lords day and other holy dayes that is the determination of the time of Gods publick worship to those dayes 2 The prescription of the manner of the observation of these dayes both for the duties to be performed and the time manner and other circumstances of their performance Concerning which they affirme 2. things Bishop of Ely p. 149. First That the Church hath liberty power and authority thus to do Secondly that Christians are in conscience bound to observe these precepts of the Church and that they that transgress Bern. de praec et dispens c. 12. Obedientia quae majoribus praebetur Deo exhibetur quamobrē quicquid vice Dei praecipit homo c. them sin against God whose law requires that we must obey every lawfull ordinance of the Church And as S. Bernard speakes The obedience that is given to Superiours he speakes of the Prelates and governors in the Church is exhibited to God wherefore whatsoever man in Gods stead commands if it be not for certaine such as displease God is no otherwise at all to be received than if God had commanded it For what matters it whether God by Himselfe or by his Ministers men or Angels make known his pleasure to us So hee and much more to that purpose in that place So that they which maintaine the institution of the Lords day to be from the Church doe not thereby as they are wrongly charged discharge men from all tye of obedience and give them liberty to observe it or not at their owne pleasure which no man will affirme but those onely who have learned to under-value and despise the Church of God and her rightfull Authority Now these things have beene so fully proved so plainly demonstrated already that it is needless yea impossible for me to adde any thing and as impossile for Mr. B. or any other to gain-say with any reason or evidence of truth Which because he cannot do hee betakes him to the forlorne hope of contentious spirits railing against his opposers and traducing the doctrine which he knowes not how to confute For his opposers he saith that in this point they have strained all the veines of their conscience and braines and that they are so mad upon it that no shame will stay them pag. 126. till confusion stop their mouthes But God bee praised they have not neither need they much to straine either Their conscience need not be strained at all in delivering that doctrine and acknowledging that truth which is after godliness And for their braines it is not Mr. Burtons Tit. 1. 1. Pamphlets or lawless Dialogues that can straine them No nor his larger answer which he threatens in answer to my L. of Elyes Treatise which were it not that simple and well meaning people might haply be seduced and made to thinke them unanswerable were quickly answered with that which best befits them silence and scorne As for that grave and learned Prelate whom he useth with such contempt and base language The world hath seene his humility joyned with that masse of learning which is lodged in that venerable brest that he hath not disdained to stoope to answer this railers railing dialogue of A. and B. which hee hath done like himselfe with great strength and evidence of reason and solidity of judgement and yet blessed be God hath not sacrificed the least dramme of reason which yet remaines in so great yeares to admiration quick and pregnant and will be able if need be to discover Mr. Burtons arrogancy and bold-fac't ignorance So that he must be faine to sacrifice the remainder of his modesty and honesty if any be yet left him to finde any thing to reply CHAP. X. Of his Majesties Declaration for sports c. Mr. Burtons scandalizing the memory of K. James about it His wicked censure of His Majesty for reviving and republishing it His abusive jeere upon my Lords Grace of Cant. Five propositions opposed to his so many unjust criminations in this argument THis is all he saith of his supposed innovations in doctrine But before I part with this last point I must annexe somewhat of his Majesties Declaration concerning lawfull sports to be used upon Sundayes as depending hereupon and being the great pretended grievance in this argument This Declaration and the publishing of it according to his Majesties Royall intent and command hath afforded Mr. Burton plentifull occasion of calumniation and caused him to utter many shamefull and slanderous invectives not onely against the Declaration it selfe but against the Royall authority commanding and those whom hee conceives procurers of it or that in obedience to his Majesty have urged the publishing of it and punished any that have obstinately refused For first hee hath endeavoured to blase the Honour of that great Patron of the Church K. Iames of Blessed memory by an odious and base insinuation of I know not what extraordinary temper wherein the King should be when this Declaration was first published a passage so unworthy and execrably scandalous that I will not so much as mention it Nor hath he dealt better but farre worse 2 with his sacred Majesty that now is in making his reviving and republishing of his Fathers Act to tend to the publick dishonour of God the annihilation of the holy Commandement touching the Sabbath p. 56. the alteration of the doctrine of the Church of England the violation of his solemne Royall protestations all which and more supposing the republishing of this Declaration to be his Majesties Act and by his Authority hee layes to his Majesties charge Indeed hee seemes not willing that the world should take notice of these blasphemies as directly sent out against his Majesty and therefore would make men beleeve that this Act was none of his Majesties But then I would Declaration concerning the dissol of the last Parliament demand of him how he knowes any Declaration or Proclamation to be set forth by his Majesty and in particular how he knows that Declaration to be his which he puts His Majesty so often in minde of Sure I am he can have no greater evidence for any than hee hath for this His Majesties name prefixed his Royall Test subscribed And who is there without danger of being found guilty of high treason can
charge these things upon the Bishops for clayming the same power over the inferiour Clergie and people which himselfe as a Priest hath over the people committed to him is more than wonderfull Well but for all that here is a strange piece of Poperie which hee addes uttered by the Chiefest Prelate of England in the High Commission p. 152. viz. That in matters of Divinitie wee are not tyed to the Scriptures but to the Vniversall Catholicke Church in all ages for how said hee so Master Burton affirmes shall wee know the Scriptures but by the Church But that this man hath set his faith to sale for popular breath so that his testimony is of no value I should here runne aground and miscarry in my undertakings How not tyed in matters of Divinity to the Scriptures surely His Grace did much forget himselfe and what himselfe hath both subscribed and publickly maintayned against the Romanists Or rather Master Burtons zeale hath farre over-reached in imputing so grosse an error so insulsly expressed to so learned and every way accomplisht a Divine Yet somewhat perhaps there was said which might minister occasion to malevolence thus to traduce him Perhaps if occasion were offered Hee might make the consentient testimonie of the Catholicke Church in all ages the best interpreter the best rule to follow for the setling of the understanding in the true meaning of holy Scripture Yea he might perhaps say in all matters in Divinity taking it to include Doctor Field of the Church l. 4. c. 20. matters of ceremony and other things in which consist not the substance of faith or manners necessarily required to salvation we are not tyed Perkins refor Cath. to the Scriptures It is no innovation to admit traditions which was ever granted in our Church and never denyed by any learned Protestant We baptise infants Chemnit exam Concil Trid Sess 1. 4. receive the Apostles Creed acknowledge the number names and authors of the Bookes of Canonicall Scripture that I mention not for feare of displeasing Master B. the observation of the Lords day all which besides a number of rites ceremonies and observations whereof we have neither irrefragable precept nor example in the Scriptures onely wee doe not admit any traditions contrary to the Scriptures nor doe wee as the Councell of Trent receive them with the same reverence and pious affection or advance them to an equality of authority with Scriptures but as subservient unto them Further though Master B. startle at it it is no innovation neither to make the Churches testimonie to bee the meanes of our knowledge the Scripture to bee the Scripture which is no more than our Articles allow calling Artic. 20. the Church a witnesse and a keeper of holy writ I wish Master B. would have given us his answer to the question and have told us how hee came to know the Scriptures seeing he will not seeme to bee beholding to the Church for that peece of learning surely hee had it by revelation or received that booke as Saint Iohn did from the hand of some Angel for I will not bee perswaded hee brought that knowledge into the world with him Revel 10. 9. But whatsoever hee shall perswade himselfe and others it is an undoubted truth that we come to know the Scriptures by the Testimony of the Church and that secluding that wee cannot ordinarily bee perswaded that they are the word of God But withall we must know that it is one thing to suspend the authority of the Scriptures upon the Church and to make the Churches testimonie the foundation of our beliefe of those things which are conteyned in the Scripture and another to make the Churches proposall and testimony a necessary meanes and condition without which ordinarily men cannot know them to be those divine oracles whereon our faith is to be builded And because Master B. may thinke the better of this tenet if it be delivered by others he shall heare the same from the late learned Deane of Glocester whom I know he will not count any D. Field Appendix l. 2. sect 8 Popish Innovator who answering a Popish Treatisor that would needs fasten a Popish absurd doctrine upon this assertion writes thus If Protestants receive the number names of the Authors and integrity of the parts of bookes divine and Canonicall as delivered by Tradition as I say they doe and if without tradition we cannot know such divine bookes he The Popish Treatisor thinketh it consequent that tradition is the ground of our faith But indeed there is no such consequence as he imagineth For it is one thing to require the Tradition of the Church as a necessary meanes whereby the Scriptures may be delivered unto us and made knowne and another to make the same Tradition the ground of our faith c. Thus that judicious Doctor with much more to that purpose evidently proveth his assertion Briefely the authority of the holy Scriptures depends onely upon the author God himselfe the Church receiving them as delivered by God and so approving publishing preaching interpreting and discerning them from other writings doth not adde any thing to the authority of them which by her meanes beeing made knowne of themselves they are able to perswade and to yeeld sufficient satisfaction to all men of their divine truth And this authority thus made knowne is that into which as into their highest and utmost cause and end our faith and obedience is resolved And this may serve for answere to this false and groundlesse crimination CHAP. XIX Of the jurisdiction of Bishops how farre of Divine right given by Christ to his Apostles and from them derived by succession The power given to the Apostles divided into severall orders What power Ecclesiasticall belongs to the King and the intent of the Statutes which annex all Ecclesiasticall jurisdiction to the Crowne Of Master Burtons Quotation of the Iesuites Direction to be observed by N. N. Master B. and the Iesuite confederates in detraction and ignorance BVt there are two things here which I am unwilling to passe over The first is that here he saith that the words which he ascribes to the Lord Archbishop of Canterbury were by him spoken at the censure of Doctor Bastwick for oppugning the jurisdiction of Bishops Iure Divino as being no where found in the Scripture c. This is one thing which though here brought in upon the by I cannot passe because I finde him else where much harping upon the same string Hee will not have the Bishops derive their succession from the Apostles cryes out upon Dr. Pocklington for delivering pag. 41. Ips Newes pag. 4. Appeal p. 7. 1. that doctrine affirmes their authority and jurisdiction to be onely from the King that not to derive it thence is against the law of the Land and I know not what danger besides and that Doctor Bastwick is imprisoned for defending his Majesties Ips N. p. vult See pag. 67
no where doth to the Priests or Deacons but more clearely by the ancient Canons and writings of the Fathers in the primitive B. Andrewes Resp ad Epist Moâ—inaei 1. 3. Tortur Terti p. 151. Church That which results from all this is That to affirme the Episcopall order or authority as it is meerely spirituall to bee received not from the King but from God and Christ and derived by continuall succession from the Apostles is no false or arrogant assertion nor prejudicall to the Kings prerogative royall and so not dangerous to those that shall so affirme or that challenge and exercise their jurisdiction in that name For the further demonstration hereof I will also briefly set downe what power in causes Ecclesiasticall is due and challenged by the King and other Soveraigne Civill Magistrates what Ecclesiasticall jurisdiction is annexed to the Crowne of this Realme which the Bishops must acknowledg thence to be received and exercised in that right My first conclusion shall be in the words of Conclu 1 our thirty seventh Article where the power of Artic. 37. Kings in causes Ecclesiasticall is described to bee only That they should rule all estates and degrees committed to their charge by God whether they be Ecclesiasticall or Temporall and restraine with the Civill Sword the stubborne and evill doers other authority than this as Queene Elizabeth in her Injunctions His Majesty neither doth ne ever will Qu. Eliz. Injunct challenge nor indeed is due to the Imperiall Crowne either of this or any other Realme Where I observe two things wherein the Soveraigne authority of Princes in causes Ecclesiasticall doth consist First in ruling Ecclesiasticall persons under which are comprised 1 their power to command and provide that spirituall persons do rightly and duly execute the spirituall duties belonging to their functions 2 to make and ordaine Lawes to that end and for the advancement and establishing of piety and true Religion and the due and decent performance of Divine worship and for the hinderance and extirpation of all things contrary thereunto Secondly in punishing them as well as others when they offend with the Civill Sword Spirituall or Ecclesiasticall persons being offenders are not exempt from the coercive power of the King but that he may punish them as well as others but it is with the Gladium spiritualem stringere est Episcoporum non Regum quan quam hic licet Episcoporum manu piorum tamen Regum sancto monitu et evaginari in vaginam recondi solet Mason de Minist Ang. l. 4. c. 1. Civill Sword as that only which he beareth not with the Ecclesiasticall or by the sentence of Excommunication It belongs to Bishops and not to Kings to draw the Spirituall Sword yet that is also wont to be unsheathed and sheathed at the godly command and motion of religious Kings And they may as pious Princes use second yea and prevent the spirituall Sword and with the Civill as namely with bodily and pecuniary punishment compell his subjects as well Ecclesiasticall as Temporall to the performance of the duties of both Tables My second conclusion or as I may rather Conclu 2 terme it my inference upon the former is That the Bishops having any civill power annexed to their places and exercising the same either in judging any civill causes or inflicting temporall punishments whether bodily or pecuniary have and use that power wholly from the King and by his grace and favour in his right That the Episcopall jurisdiction even as it is Conclu 3 truly Episcopall and meerely spirituall though in it selfe it be received only from God yet in asmuch it is exercised in his Majesties Dominions and upon his subjects by his Majesties consent command and royall Protection according to the Canons and Statutes confirmed by his Authority nothing hinders but that thus-farre all Ecclesiasticall Authority and jurisdiction may bee truly said to be annexed to the Crowne and derived from thence And this onely is the intent of those Statutes which annex the Ecclesiasticall jurisdiction to the Crowne Which notwithstanding it may truly bee affirmed that the Bishops have their function and jurisdiction for the substance of it as it is meerely spirituall and so properly Ecclesiasticall by Divine right and only from Christ and that it is derived by a continuall and uninterrupted succession from the Apostles But if Master Burton conceive that the Bishops affirme that they have power to exercise this their spirituall jurisdiction within His Majesties Dominions and over His Subjects of themselves and without licence and authoritie from His Majestie Or that their temporalities their revenewes their Dignities to bee Barons of the Parliament c. or the authority that they have and use either to judge in Causes temporall or to inflict temporall punishments belong to them by Divine right or otherwise than by the favour of his Majesty and his predecessors hee makes them as absurdly ignorant and presumptuous as himselfe The other thing which I cannot let passe is that which he here cites out of the Iesuites pamphlet intituled A direction to be observed by N. N. c. wherein the Iesuit it seemes applauds the present state of our Church as comming on towards Vnion with Rome The temper and moderation of the Arch Bishop and some other learned prelates and the allowance of some things in these dayes which in former times were counted superstitious as the names of Priests and altars and the acknowledging the visible beeing of the Protestant Church for many ages to have beene in the Church of Rome c. My purpose is not here to enter the lists with the Iesuite who I doubt not ere long will bee more sufficiently answered than I have either leisure or ability to doe All that I shall say for the present is First that Master B. is willing it seemes to take dirt from any Dunghill to cast in the face of his Mother the Church of England and that though hee professe such mortall hate to Rome that the last affinity with her though many times but imaginary makes him breake forth into strange expressions of his abomination Yet hee can bee content to joyne hands with the worst of the Romanists the Iesuites and use their aide to slander and make odious the Church in which hee was bred But it is no Innovation this it hath beene a long practise of the Faction whereof he is now ambitious to become a captaine both to joyne with them in their principles and to make use of their weapons to fight against the Church wherein they live Secondly It is manifest from hence that the Iesuite and he are confederates in detraction and ignorance of the Doctrine of our Church which both of them judge of not by the authorised Doctrine publikely subscribed or the regular steps of those that have continued in the use of her ancient and laudable customes rites and ceremonies but by their owne humours and uncertaine reports of some
Bs. words either that the Bishops have these ends or that for these ends they do teach this doctrine But it is enough There is no Parliament and that they wish hoping if some such spirits as Mr. Burtons disciples get voyces in it and can prevaile they may do somewhat for their cause and ruine the Hierarchy and that there is none it must needs be the Bishops doings who as hee perswades credulous auditors will not bee able to purge themselves to a committee of the Lower-house for Religion and then if this be granted it cannot be thought a thing unlikely for them to broach such doctrine as this which cannot but be very usefull for their purpose But M. Burton will have much adoe to prove and words must not carry it that the Bishops are not Parliament-proofe and as much that they therefore are the meanes to hinder the King from having a Parliament I would to God that men of his straine and humour and poysoned with such principles of Popularity as hee labours to instill into the people had beene no greater meanes to cause heart-burning between the King and his subjects and so to keep them from meeting in Parliament than the Bishops are It is not the Bishops but the disobedient and seditious carriage of those ill-affected persons of the house of Commons in the last Parliament who raised so much heat and distemper upon causelesse jealousies That His Procla before the Declar. for the dissolut of the Parliament Majesty to use his owne words His Regall authority and commandement were so highly contemned as his Kingly office could not beare nor any former age parallel This is the meanes that severed King and people being met and this humor still fomented by turbulent and malevolent spirits such as Mr. Burton is the true and sole cause that yet hinders their re-assembling in Parliament And if thereupon any damage have or doe ensue the blame must light upon those entrenchers not upon those whom hee falsely makes the over-enlargers of the Royall prerogative Yet necessity may make them doe much and feare of danger may make them willing by any meanes whatsoever to make the King sure that they may have shelter and though God be praised they have not justly no not incurred the hatred of the whole land yet perhaps he knowes some intended mischiefe towards them or hopes well that his Sermons and the Ipswich Libell will worke so with some bloudy Assassines that they may be brought as his brother Leighton speaks Sions plea pag. 166. to strike that Hazael the Bishops in the fift rib to strike that Basilike vein as the onely cure for the plurisie of this State However it were but a poor device for their security to flatter the King into a conceit of his boundlesse authority which beside that it would be a vaine attempt upon so wise and just a Prince and such as cannot without derogation from his Majesties wisdome and gracious disposition be once imagined as faisible would but increase the subjects hatred and in the end cause his Majesty to forsake them and justly to expose them to the fury of their malice Their best security and that which they onely rely upon is their integrity and just proceedings wherein they assure themselves the just God and King whom they serve will never forsake them or deny them protection Neither doe they need to borrow a lawlesse and abused Regall power nor can it be accounted tyranny to punish those that deny obedience to his Majesties commands which whatsoever he untruely and seditiously suggests shall be proved both to be his Majesties and beseeming his Royall justice and goodnesse As for their ayming by this meanes to bring the State and King under their girdle and to make Princes subject to the Bishops If malice had not made him as blind as Impudent he would have wanted a forehead to have vented for if they meant any such thing their way had beene to advance their owne and not the Kings power and prerogative which if they make boundlesse will be sure to hold themselves as well as others under the yoke of subjection To conclude this point then The Bishops teach no other doctrine of obedience to Superiours than hath beene ever taught in the Church of God They give the King that onely prerogative which we see hath been given alwaies to all godly Artic. of Relig. p. 37. Princes in holy Scriptures by God himselfe that is that they should rule all estates and degrees committed to their charge by God whether they be Ecclesiasticall or Temporall and restraine with the civill sword the stubborn and evill doers This is the doctrine of our Church To this they have ex animo subscribed and to this they exact subscription of all that are under their severall Jurisdictions And this is not to give him any unlimited power they give to God and Caesar both their dues They make God the first the King the second and onely lesse than God as Tertullian speaks They make no Idol of their King nor Ad Scapulam Hominem à Deo secundum solo Deo minorem place his throne above but immediately under Gods That 's all Under God they grant acknowledging his power to be from God and that hee ought to use his power for God and not against him and our obedience to the King not sufficient to warrant disobedience to God yet immediately and above all others in his Dominions So as They beleeve and teach that his actions are not liable to the scanning much lesse to the controule no not of his greatest subjects This The King to speak with all humble reverence cannot give c. p. 72. They doe not know They dare not practice Neither will or dare They no not with humble reverence premised tell the people that the King hath not and therefore cannot give power to others to do those things which crosse their fancies as namely to punish those that refuse to conforme to his commands and the orders of the Church which he miscalls the altering of the state of Religion and to suppresse the faithfull Ministers of the Gospel this They judge no humble reverence but outragious and desperate impudency and boldnesse Yea and that it savours of unchristian disloyalty to insinuate to the people that the King is carelesse of his reiterated solemne protestations and oathes That he is forgetfull of the law of God and regardles of the laws of the Land That he useth his power or suffers it to be used to alter the state of Religion to oppresse and suppresse the faithfull Ministers of the Gospell against both law and conscience All pag 56. pag. 73. which Mr. Burton hath done ad nauseam usque even to his readers surfet and loathing Neither will his usuall scheme help him off or excuse him to say he doth not nor will not beleeve such actions as hee is pleased so deeply and desperately to censure to be the Kings
is too heavy 2. Without warrant For 1 will no less censure serve the turne then suspension excommunication deprivation and the like I answer No especially for those that after admonition instruction and long forbearance remaine not onely refractary but adde thereto many intollerable affronts to Authority by publick invectives private whisperings and false suggestions buzzing into the people I know not what dangerous issues meere fictions of a pettish fancy to follow for these men these censures are milde enough And I dare appeale to that conscience which Mr. B. hath yet left him whether if hee did erect his new discipline and godly government pag. 110. hee would not exercise as harsh censures upon them that not onely wilfully but thus turbulently oppose the commands of those in authority and wee may easily guesse what hee would doe if hee had once the upper ground when being on the lower hee can so severely censure those that are above him with deprivation not of living but of life and turne suspension Ips News p. 6. into plaine English hanging And that the Churches where that purer discipline is in place for matters of lesse moment hath inflicted as heavy censures is better knowne than to need rehearsing But not the example of others like dealings but the proceedings themselves are the best justification For with how slow a pace did justice march to these punishments that have beene three yeeres space in the execution and yet of delinquents in that kinde how few are they that have suffered And what admonitions were spent upon them what paines in information what patience in expectation of their conformity is sufficiently knowne and remaines upon record and will justifie themselves before any indifferent Judges So that I may truely say of these proceedings as S. Austine of the Churches in his time against the Donatists that it was a most mercifull discipline that was used upon Misericordissima disciplina them And what other censures hath the Church to inflict but these except it be an admonition and if they would onely have that used and rather to bee misused upon them to no purpose they might then have just ground for their usuall practise in contemning the whole power of the Church 2 But what warrant have they There is no Canon Statute Law or precept extant that requires Div. Trag. p. ult it I grant it if he meane particularly requiring it for since at least the last setting forth of the booke there have beene no Canons or Statutes made But it were very hard if the Kings Majesty should not have power to command men to declare his pleasure in any thing and to punish such as refuse without the assistance of new Canons and Statutes for every new occasion God be thanked his owne Royall right and the Lawes and Canons already made do abundantly enable him to doe farre more than this Well perhaps hee doth not deny the Kings right or power but what power have the Bishops for their proceedings If saith he they alledge the Kings p. 57. authority as they do where shew they this authority Where do they shew it Marry where they are by duty bound to doe it to those that have authority to demand it to whom they are ready to give a just account of their proceedings but not to Mr. Burton For what authority hath hee to demand a sight of their Authority Or who made him Inquisitor generall over the Bishops to examine their actions and so imperiously to require their warrant as here he doth and in like maner in another place hath dealt with my Lord Bishop of Norwich for his proceeding in his owne Diocesse And all this hee presumes to doe meerely of himselfe without and against all Law and Canon yea and reason too hee not having the least occasion offered him as not having been so much as questioned for the things nor touched by the authority whereof hee complaines If hee had beene suspended excommunicated and deprived for not reading the Booke or for not conforming to the new Ceremonies as he calls them he could have done no more nor indeed could hee justly have done so much It belongs not to any man that is questioned for any crime or cause before any subordinate Magistrate Civill or Ecclesiastick in such manner to question their Authority if haply they think them to have no warrant for what they doe they who are questioned have the benefit of Appeale Ad praesidium innocentiae est Apellationis remedium institutum Lancellot Perusin instit jur Can. l 3. tit 17. which was instituted for the reliefe of innocency as the Canonists speake and by this meanes the Iudge à Quo shall bee compelled to transmit both his proceedings in the cause and his authority by which he so proceeded to bee scanned by the Iudge ad Quem But for the parties questioned to doe it is an unsufferable insolency and affront to Iustice And if Mr. Burton 1 Pet. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alienas Curas agens S. Cypr. ad Quirin Curiosus nemo est qui non sit malevolus Plau◠now suffer for this hee cannot bee said to suffer as a Christian but as a busie body or Bishop in anothers Diocesse And certainly every man that is such is an evill member in the Common-wealth and ill-affected to the Government under which he lives for as the Comick once said well No man is a busie-body which is not malevolent But beside this the Book expresly commanding the Bishops to take order for the publication of the Book doth whatsoever Mr. Burton saith to the The book orders no such severe and wicked censures to be inflicted upon any in that behalfe No nor yet gives the Bishops any expresse order or power at all to punish any Ministers in this case p. 56. contrary sufficiently warrant them to punish such as refuse otherwise they doe but poorely discharge the trust committed to them To send it to the severall Churches and there to leave it to be read or not at the pleasure of the Minister is not to take order for the publication of it but to permit the publication of it to the discretion of every Minister which if his Majesty had onely intended hee would have imployed some inferiour persons but intending to have it done to purpose His Majesty committed it to the Bishops whose power he knew to bee sufficient to take order in that case without any new warrant or express order in the booke for the punishment of offenders against his Royall pleasure And thus much of that Book and of the first kind of supposed Innovations viz. in Doctrine CHAP. XIII Of the Innovation pretended to bee in Discipline The Courts Ecclesiasticall have continued their wanted course of Iustice St. Austines Apology for the Church against the Donatists fitly serves ours The cunning used by delinquents to make themselves pitied and justice taxed Their practises to palliate and cover their faults Mr.
time especially in the prayers at Baptisme when after the Sacraments administred Wee give God humble and hearty thankes for that it hath pleased him to regenerate the Infant baptized Where they use to understand some such clause as this If hee bee elected or as I have heard some expresse it as we hope by which device they can without scruple of conscience both subscribe and use the prayers of the Church which in the Churches sence they doe not beleeve or assent to But this onely by the way The next booke that he sayth they have altered is that which is set forth for solemne thanksgiving for our deliverance from the Gun-powder Treason In the last Edition whereof instead of this passage Root out that Babylonish and Antichristian sect which say of Ierusalem down with it c. They read Root out that Babylonish and Antichristian sect of them which say c. and little after for whose religion is rebellion and faith faction they read who turne religion into rebellion and faith into faction For answer to this I say first That those prayers were not as he falsely affirmes set forth by authority of Parliament The Act of Parliament which is obvious to every man that reads that book being prefixed to it and appointed to bee read on those dayes enjoynes the keeping of that day by resorting to the Church at morning prayer but mentions no speciall prayers either set forth or to be set forth afterwards for that purpose If he know any other act that authoriseth them I say to him as be to my Lord Bishop of Norwich and I hope I may doe it with lesse sawcines Let him shew it Then secondly pag. 72. I say that being done by the same Authority that first set them forth it is neither for him nor me nor any other of inferiour ranke to question them but with humble reverence to submit to their iudgements and to thinke them wiser and farre more fit to order those things that belong to their places than we whom it neither concernes nor indeed can know the reasons that move them either to doe or alter any thing But more particularly that which he obiecteth against the former is That they would not hereby have all Iesuites and Papists termed a Babylonish and Antichristian sect but restraine it to some few of them and mentally transferr it to those Puritans who cry downe with Babylon that is Popery But what then what if out of a charitable respect to those which in that Religion are honest and peaceable men as no doubt but some of them whatsoever Master B. beleeves of them are such they are not willing nor thinke it fit to pray for the rooting up and confusion of all Papists indiscriminatim under those harsh termes surely charitably minded Christians cannot but approve such an alteration if there were no other ground than that for it As for any mans transferring it to Puritanes that is as meere a surmise as it is a false slander that any of those whom he intimates doe call Rome Ierusalem or Popery the true Catholick Religion Yet I know not why such furious cryers downe of Popery as Master B. hath shewed himselfe may not bee accounted of a Babylonish and Antichristian sect as well as any Iesuit in the world nor why we may not pray and that with better reason than Master B. would have men to doe and under those titles against the Hierarchy of our Church that God would roote them out of the land when they cry so loud not of Rome but of our Ierusalem the truely and rightly reformed English Church Downe with it down with it even to the ground To the other his exception is that they which made that alteration would turne off Rebellion and Faction from the Romish Religion and faith to some persons as if the Religion it selfe were not Rebellion and their faith Faction But he craves leave to prove it so to bee according to the judgement of our Church grounded upon manifest and undeniable proofes and without expecting the grant of what hee craves from any but his good Mrs the People hee sets upon it but presently forgets his promised brevitie for he spends almost five leaves in that Argument And lest I forget my promise in the same kinde I le summe him into a very narrow roome 1. Their Religion First Reason is rebellion 1. Because the Oath of Supremacie is p. 132. refused by Iesuites Seminary Priests and Iesuited Papists and if any Papist take it hee is excommunicated for it But this reason concludes nothing Answered against the Religion but against the Practise of some of that Religion and some positions of a Faction rather than the generally received Faith among them It is well knowne that the French and Venetian States professe the Romish Religion and Faith and live in communion with that Church And yet they doe not acknowledge that Duaren de Benefic l. 5. c. 11. extravagant Power over Princes which some Popes have challenged and their flatterers doe ascribe to them As is evident 1. by the Pragmaticall Sanction as they call it in France in the time of Charles the VII approving and ratifying the Decrees of the Councels of Constance and Basill against the Popes usurped Power over generall Councels and Princes which notwithstanding the attempts of many Popes and the Bulls and Constitutions of Pope Iulius the II. and Leo the X. against it is not yet antiquated or abolished Secondly by the publick Decree made in France Christianography p. 132. Anno 1611. for expelling the Iesuites except they approved these foure Articles 1. That the Pope hath no power to depose Kings 2. That the Councell is above the Pope 3. That the Clergie ought to be subject to the Civill Magistrate 4. That Confession ought to be revealed if it touch the Kings Person 3. By that memorable Controversie that of late Controversia memorabilis inter Paul 5. Venetos Acta script c. edita 1607. happened betweene Pope Paul the V. and the State of Venice where the just libertie of Princes and States in their Dominions against that Popes tyrannicall Interdict and Sentence of Excommunication is defended by those who notwithstanding professe their union in Religion and due obedience to the Sea of Rome By all these I say it is evident that what ever the tenets of fiery spirited Iesuites and other furious Factionists of that Religion be the Religion may bee held and yet due obedience to Princes maintained and performed which could not be if the Religion were Rebellion and Faith Faction Besides our English Catholicks though for the most part more Pontifician and Spanish than French doe not all disallow the taking of the Oath of Allegiance nor their Priests themselves but though some of them doe yet others like and approve both the Oath and those that take it and others neither approve nor denie it but leave every man to his owne Conscience The
those men in whose steps Master B. hath gone to the intent that it may appeare that they of his faction may more truly be termed Innovators in this Church as being both in their doctrine and discipline new and contrary to the formes in both kindes which the first authors of those by them admired principles found here established CHAP. XXI A briefe discourse of the beginning and progresse of the Disciplinarian faction their sundry attempts for their Genevian Dearling Their Doctrines new and different from the true and ancient Tenets of the Church of England and they truely and rightly termed Innovators IT was one of the greatest evils that ever happened to this Church that in the infancy of the reformation which was happily begun in the reigne of King Edward of happy memory many for conscience sake and to avoyd the storm of persecution which fell in the dayes of Queen Mary betaking themselves to the reformed Churches abroad and especially to Geneva were drawn into such a liking of the forme of discipline then newly erected by Master Calvin there that returning home they became quite out of love with that which they found here established by Authority insomuch that set on by the perswasions and examples of Iohn Knox and other fiery spirited Zealots in Scotland they attempted and by all meanes endeavoured to advance their strongly-fancied platforme of Genevian discipline For the bringing about whereof the course they then tooke for the drawing of the people to a liking of their intentions was to pick quarels against the names and titles given to the Fathers and Governours of our Church apparrell of Ministers and some ceremonies in the booke of Common prayer retained and prescribed which they taxed of superstition and remnants of Popery And afterwards when T. C. and others who had also beene at Geneva had drunke in the opinion of Master Beza who by that time had promoted the discipline there invented by his Master and made it one of the especiall notes of the true Church as if it had till then beene maymed and imperfect what bookes were then written what seeming humble motions made what pamphlets pasquils libels flew abroad yea what violent attempts plots conspiracies and traiterous practices were then set on foot by the men of that faction are at large set forth in divers books of that argument and are yet fresh in the memories of many alive at this day What the care and couragious zeale of the Govenors of this Church and State then was for the preventing and overthrowing of these mens desperate disignes the flourishing and peacefull estate which this Church hath since by their meanes enjoyed doth abundantly speake For the authors of these innovations troubles and disorders receiving just and publick censure according to their severall demerits they which remained well-willers and abettors of that cause were glad to lie close and carry themselves more warily than before and to waite some better opportunitie for the effecting of their purpose Which they apprehending to bee offered at the comming of King Iames to this crowne began againe to move but so as beginning as it were at their old A. B. C. their complaint was principally against the use of ceremonies subscription and sundry things formerly questioned by their predecessors in the booke of Common Prayer And when that learned and judicious King had out of his wise and gratious disposition vouchsafed to take their complaint into his serious consideration and to grant them a solemne and deliberate hearing in the conference held at Hampton Court The successe of that conference to use the words of his Royall Proclamation was such as Proclamation before the Booke of common prayer happeneth to many other things which moving great expectation before they be entred into in their issue produce finall effects For to give the sum of that which there followes mighty and vehement informations were found to be supported with so weak and slender proofes that that wise King and his Councell seeing no cause to change any thing either in the booke of Common Prayer Doctrine or rites established Having caused some few things to be explained He by his Royall Proclamation commanded a generall conformity of all sorts requiring the Archbishops and Bishops to see that conformity put in practise Being thus frustrate of their hopes of bringing in their darling plat-forme some of the principall among them remaining stiffe in their opinion and opposition to Authority received a just censure and suffered deprivation others grown wiser by the example of their fellowes suffering that they might save their reputation and yet continue in their places invented a new course and yeelded a kinde of conformity not that they thought any whit better of the things but for that they held them though in themselves unlawfull not to be such as for which a man ought to hazzard not his living that might savour of covetousnesse but his ministery and the good which Gods People might by that meanes receive This project prevailed with many to make them come off to a subscription and yet gave them liberty in private and where they might freely and with safety to expresse themselves to shew their dis-affection to the things to which they had subscribed resolving not to practise what they had professed nor to use the ceremonies enjoyned further than they should be compelled And for this cause they did wisely avoid all occasions that might draw them to the publick profession of conformity by using the ceremonies and betooke themselves to the worke of preaching placing themselves as much as might be in Lectures and where any of them were beneficed getting conformable Curates under them to beare the burden of the ceremonies Thus saving themselves and maintaining their reputation with the people they gained the opportunity to instill into them their principles not only of dislike of the Church-government and rites but also of the doctrine established and though through the vigilancie and care of those that have sate at the sterne in this Church they have beene hitherto hindred from erecting their altars of Damascus publickly in our Temples yet have they using this art now a long time in an underhand way brought up the use of their owne crotchets and erected a new Church both for doctrine and discipline far differing from the true and ancient English Church and made though not a locall as some more zealous among them have by removing to Amsterdam and New-England yet a reall separation accounting themselves the wheat among the tares and monopolizing the names of Christians Gods children Professors and the like stiling their doctrine The Gospell The Word and their Preachers The Ministers The good Ministers Powerfull preachers and by such other distinctive names As for all other men they account them no better than * Resembling herein the Donatists of old with whom Optatus expostulates in this manner Eum qui in nomine Christi tinctus est Paganum vocas And againe Paganum vocas