p. 114. l. 3. dele the. l. 20. r. are l. 30. dele p. 115. l. 24. r. they p. 116. l. 19. r. of this mind l. ult dele ut p. 117. l. r. degrees p. 122. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 128. l. 6. r. Scythia p. 130. l. 26. r. These p. 132. l. 26. r. pam l. ult r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 133. l. 18. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In marg p. 134. l. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 150. l. 12 dele 2. p. 147. l. 2. r. Christi REcensui Librum cui Titulus CLAVI TRABALES Imprimatur Tertio Nonas Sext. 1661. MA. FRANCK S. T. P. Reverendo in Christo Patri Episcopo Londinesi à Sacris Domesticis A SPEECH Delivered in the CASTLE-CHAMBER at DUBLIN 22. of November Anno 1622. At the Censuring of some Officers who refused to take the Oath of Supremacy By the late Lord Primate Usher then Bishop of Meath WHat the danger of the Law is for refusing this Oath hath been sufficiently opened by my Lords the Judges and the quality and quantity of that Offence hath been agravated to the full by those that have spoken after them The part which is most proper for me to deal in is the information of the Conscience touching the Truth and Equity of the matters contained in the Oath which I also have made choice the rather to insist upon because both the form of the Oath it self requireth herein a full resolution of the Conscience as appeareth by those words in the very beginning thereof I do utterly testifie and declare in my Conscience c. And the Persons that stand here to be censured for refusing the same have alledged-nothing in their own defence but only the simple Plea of Ignorance That this point therefore may be cleered and all needless Scruples removed out of mens minds Two maine Branches there be of this Oath which require special Consideration The one Positive acknowledging the Supremacy of the Government of these Realms in all Causes whatsoever to rest in the the Kings Highness only the other Negative renouncing all Jurisdictions and Authorities of any Forraigne Prince or Prelate within His Majesties Dominions For the better understanding of the former we are in the first place to call unto our remembrance that Exhortation of St. Peter Submit your selves unto every Ordinance of Man for the Lords sake whether it be unto the King as having the Preheminence or unto Governors as unto them that are sent by him for the punishment of evil doers and for the praise of them that do well By this we are taught to respect the King not as the only Gove nor of his Dominions Simply for we see there be other Governors placed under him but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as him that excelleth and hath the preheminence over the rest that is to say according to the Tenure of the Oath as him that is the only Supream Governor of his Realms Upon which ground we may safely build this conclusion that whatsoever Power is inetdent unto the King by vertue of his place must be acknowledged to be in him Supream there being nothing so contrary to the nature of Soveraignty as to have another Superior power to over-rule it Qui Rexest Regem Maxime non habeat In the second place we are to consider that God for the better setling of Piety and Honesty among men and the repressing of Prophaneness and other Vices hath establisted two distinct powers upon earth the one of the Keys committed to the Church the other of the Sword committed to the Civil Magistrate That of the Keys is ordained to work upon the Inner man having immediate Relation to the remitting or retaining of sins That of the Sword is appointed to work upon the outward man yielding Protection to the obedient and inflicting external punishment upon the Rebellious and Disobedient By the former the spiritual Officers of the Church of Christ are enabled to govern well to speak and exhort and rebuke with all authority to loose such as are penitent to commit others unto the Lords Prison until their amendment or to bind them over unto the Judgment of the great Day if they shall persist in their wilfulness and obstinacie By the other Princes have an imperious power assigned by God unto them for the defence of such as do well and executing revenge and wrath upon such as do evil whether by death or banishment or confiscation of Goods or Imprisonment according to the quality of the offence When St. Peter that had the Keys committed unto him made bold to draw the Sword he was commanded to put it up as a weapon that he had no authority to meddle withall and on the other side when Uzziah the King would venture upon the Execution of the Priests office it was said unto him It pertaineth not unto thee Uzziah to burn incense unto the Lord but to the Priests the Sons of Aaron that are consecrated to burn Incense Let this therefore be our second conclusion that the Power of the Sword and of the Keys are two distinct ordinances of God and that the Prince hath no more authority to enter upon the execution of any part of the Priests function then the Priest hath to intrude upon an◠part of the office of the Prince In the third place we are to observe that the power of the Civil Sword the Supreame managing whereof belongeth to the King alone is not to be restrained unto temporal causes only but is by Gods ordinance to be extended likewise unto all Spiritual and Ecclesiastical Things and Causes That as the Spiritual Rulers of the Church do exercise their kind of Government in bringing men unto obedience not of the duties of the first Table alone which concerneth Piety and the Religious Service which man is bound to perform unto his Creator But also of the second which respecteth moral honesty and the Offices that man doth owe unto man So the Civil Magistrate is to use his Authority also in redressing the abuses committed against the first Table as well as against the Second that is to say as well in punishing of an Heretick or an Idolater or a Blasphemer as of a Thief or a Murtherer or a Traytor and in providing by all good means that such as live under his Government may lead a quiet and peaceable life in all Piety and Honesty And how soever by this means we make both Prince and Priest to be in their several places custodes utriusque Tabulae Keepers of both Gods Tables yet do we not hereby any way confound both of their Offices together for though the matter wherein their government is exercised may be the same yet is the form and manner of governing them alwayes different the one reaching to the outward man only the other to the Inward the one binding or loosing the soul the
alledged how Constantine termeth Church Officers Overseers of things within the Church himself of all without the Church how Augustine witnesseth that the Emperor not daring to judge of the Bishops cause committed it unto the Bishops and was to crave pardon of the Bishops for that by the Donatists importunity which made no end of appealing unto him he was being weary of them drawn to give sentence in a matter of theirs how Hilarie beseecheth the Emperor Constance to provide that the Governors of his Provinces should not presume to take upon them the Judgment of Ecclesiastical causes to whom Commonwealth matters only belonged how Ambrose affirmeth that Palaces belong unto the Emperor Churches to the Minister that the Emperor hath Authority over the Commonwealth of the City and not in holy things for which cause he never would yield to have the Causes of the Church debated in the Princes Consistory but excused himself to the Emperor Valentinian for that being convented to Answer concerning Church Matters in a civil court he came not Besides these Testimonies of Antiquity which Mr. Cart. bringeth forth Doctor Stapleton who likewise citeth them one by one to the same purpose hath augmented the number of them by adding other of the like nature namely how Hosius the Bishop of Corduba answered the Emperor saying God hath committed to thee the Empire with those things that belong to the Church he hath put us in trust How Leontius Bishop of Tripolis also told theself same Emperor as much I wonder how thou which art called unto one thing takest upon thee to deal in another for being placed in Military and Politique Affairs in things that belong unto Bishops alone thou wilt bear rule We may by these Testimonies drawn from Antiquity if we list to consider them discern how requisite it is that Authority should always follow received laws in the manner of proceeding For in as much as there was at the first no certain law determining what force the principal Civil Magistrates Authority should be of how far it should reach and what order it should observe but Christian Emperors from time to time did what themselves thought most reasonable in those Affairs by this mean it cometh to pass that they in their practice varie and are not uniforme Vertuous Emperors such as Constantine the great was made conscience to swerve unnecessarily from the customes which had been used in the Church even when it lived under Infidels Constantine of reverence to Bishops and their spiritual authority rather abstained from that which himself might lawfully do then was willing to claim a power not fit or decent for him to exercise The order which had been before he ratifieth exhorting Bishops to look to the Church and promising that he would do the office of a Bishop over the Common-wealth Which very Constantine notwithstanding did not thereby so renounce all authority in judging of spirituall causes but that sometimes he took as St. Augustine witnesseth even personall cognition of them Howbeit whether as purposing to give therein judicially any sentence I stand in doubt for if the other of whom St. Augustine elsewhere speaketh did in such sort judge surely there was cause why he should excuse it as a thing not ususally done Otherwise there is no let but that any such great person may hear those causes to and fro debated and deliver in the end his own opinion of them declaring on which side himself doth judge that the truth is But this kind of sentence bindeth no side to stand thereunto it is a sentence of private perswasion and not of solemn jurisdiction albeit a King or an Emperour pronounce it Again on the contrary part when Governors infected with Heresie were possessed of the highest power they thought they might use it as pleased themselves to further by all means therewith that opinion which they desired should prevail They not respecting at all what was meet presumed to command and judge all men in all causes without either care of orderly proceeding or regard to such laws customs as the Church had been wont to observe So that the one sort feared to doe even that which they might and that which the other ought not they boldly presumed upon the one sort modestly excused themselves when they scace needed the other though doing that which was inexsable bare it out with main power not enduring to be told by any man how far they roved beyond their bounds So great odds between them whom before we mentioned and such as the younger Valentinian by whom St. Ambrose being commanded to yeild up one of the Churches under him unto the Arrians whereas they which were sent on his message alledged that the Emperour did but use his own right for as much as all things were in his own power the answer which the holy Bishop gave them was that the Church is the House of God and that those things which be Gods are not to be yielded up and disposed of at the Emperors will and pleasure his pallaces he might grant unto whomsoever A cause why many times Emperours did more by their absolute authority then could very well stand with reason was the over-great importunity of wicked Hereticks who being enemies to peace and quietness cannot otherwise then by violent means be supported In this respect therefore we must needs think the state of our own Church much better settled then theirs was because our Laws have with farr more certainty prescribed bounds unto each kind of power All decisions of things doubtfull and corrections of things amiss are proceeded in by order of Law what person soever he be unto whom the administration of judgement belongeth It is neither permitted unto Prelate nor Prince to judge and determin at their own discretion but Law hath prescribed what both shall do What power the King hath he hath it by Law the bounds and limits of it are known The entire community giveth general order by Law how all things publickly are to be done and the King as the head thereof the highest in authority over all causeth according to the same Law every particular to be framed and ordered thereby The whole body politick maketh Lawes which Lawes give power unto the King and the King having bound himself to use according unto Law that power it so falleth out that the execution of the one is accomplished by the other in most religious and peaceable sort There is no cause given unto any to make supplication as Hilary did that Civil Covernors to whom Common-wealth matters only belong may not presume to take upon them the judgment of Ecclesiastical causes If the cause be spiritual secular Courts doe not meddle with it we need not excuse our selves with Ambrose but boldly and lawfully we may refuse to answer before any Civill Judge in a matter which is not Civill so that we doe not mistake the nature either of the cause or of the
that which is well and orderly Acts 15. 41. Rev 3. 2. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manatseach the redressing which is otherwise Tit. 1. 5. To him was committed principally I. Authority of Ordaining Tit. 1. 5. and so of begetting Fathers Epipha Haeres 75. See Ambros. Theodoret and Oecumentus in 1 Tim. 3. Damasus Epist. 3. Jerem Epist. 85. ad Evagr. Leo Epist. 88. Concil Ancyran Can. 12. al. 13. For though St. Paul should mention a Company * together with him at the Ordaining of Timothy 1 Tim. 4. 14. yet it followeth not but that he only was * the Ordainer No more then that Christ is the only Judge although the XII shall sit with him on Thrones Luke 20. 30. II. Authority of enjoyning or forbidding 1 Tim. 1. 3. Ignatius ad Magnesia Cyprian Epist. 39. III. Authority of holding Courts and receiving accusations 1 Tim. 5. 19. 1 Cor. 5. 12. Revel 2. 2. Augustin de opere Monachor cap. 24. IV. Authority of Correcting 1 Tim. 1. 3. Mâ—cro Episcopalis Tit. 1. 5. Hieron contra Lucifer cap. 4. Epist 53. ad Riparium Cyprian Epist. 38. ad Rogatianum V. Authority of Appointing Fasts Tertullian adversus Psychicos The Choice of persons to their calling 1. The Apostles were immediately called by Christ. 2. For the calling of Matthias the Apostle Peter gave direction two persons were propounded by the 120. the chief and constant disciples of Christ but he was designed to his place by a sacred Lot 3. Some were chosâ—n and appointed to their callings by the Holy Ghost Acts 11. 12. Acts 13. 2. Acts 8. 29. Acts 20. 28. 4. In choice of the Seven Deacons who were credited with the provision for such as wanted the multitude of the Chief and constant Disciples of Christ and the Apostles who were contributers of the same present 7. persons the Apostles ordain them Deacons 5. The Apostles chose to themselves Helpers fellow Servants of Christ fellow-Souldiers and the like Acts 15. 5. Rom. 16. 9. 2 Cor. 8. 23. Coll. 4. 7. Tit. 1. 5. So Timothy well reported of is taken by Paul Act. 16. 2. 3. 6. The Apostles chose such as were their Attendants or Ministers and sent them to severall Churches and People Acts 19. 22. 2 Tim. 4. 10. 12. 2 Cor. 12. 17. 1 Thess. 3. 2. and left some to abide in Churches where was need of their help Tit. 1. 5. Col. 20. Acts 18. 19. 1 Tim. 1. 3. A LETTER of Dr. Hadrianus Saravia to the Ministers of the Isle of Garnsay written in French and translated into English Grace and Peace from Jesus Christ our Lord. GEntlemen and wel-beloved Brethren in the Lord my calling doth oblige me to procure the good and the true edification of the Churches of Christ Jesus and chiefly of those which I have formerly had to doe with as their Minister such are those of the Islands where I was one of the first and know which were the beginnings and by which means and occasions the preaching of Gods word was planted there But you hold now to my thinking a course quite contrary to that which we have held All the favour we then obtained was through the Bishops means and without them I dare confidently assure you that you will obtain nothing of what you look for In the beginning there was no other Reformation in the Islands then that common throughout the whole Kingdome of England The Priests which a little before had sung Mass became suddenly Protestants but yet not one of them was appointed to preach the word of God They were but ignorant blockheads continuing still in â—eart and effection Papists and enemies to the Gospel Now such as were sincerely affected to the Gospel prevailed so far as that they obtained Ministers with whom the Priests could not agree they retained their Service and the Ministers preached and had the exercise of Religion asunder following the order of the Churches of France In those beginings at the pursuit of Mr. John After Dean I was sent by my Lords of the Councell to the Islands as well in regard of the School that was newly erected as to be a Minister there At that time the Bishop of Constance was sent Ambasadour from the French King to Queen Elizabeth from whom and from her Councell he obtained Letters to the Governors of the Islands whereby they were enjoyned to yeild unto him all authority and right which he pretended did belong unto him as being the true Bishop of the Islands But how this blow as was warded let your Fathers tell you Upon this occasion the Bishop of Winchester as their true Bishop took upon him the protection of the Churches of both Islands representing to the Queen and unto her Councel that of old the Islands did belong to his Bishoprick and that he had ancient Records for it yea an Excommunication from the Pope against the Bishop of Constance whenever he would challenge any Episcopall Jurisdiction over the Islands So through the means of the said Bishop and Mr. John After Dean two places only were priviledged of my Lords of the Councell St. Peeter-haven for Garnzay and St. Helier for Jarnsay with prohibition to innovate in ought in the other Parishes Then were the Court and Chapter of the Bishop held which afterwards were supprest how by whom and by what authority I know not I fear the Authors have run themselves into Premunires if premunires have power within the Islands The Consistories Classes and Synods of Ministers have succeeded them yet without any Episcopall Jurisdiction Now so it is that your Islands want Episcopall Courts for proving of Wills for Divorces and Marriages and for the Tythes which are causes and Actions Ecclesiasticall and have so been these 600. years and upwards as well under the Dukes of Normandy as the Kings of England The Reformation and change of Religion hath altered nothing neither is there any one that hath power or authority to transferre the said causes to any other Judges then to the Bishop but the Kings Majesty so that your Civil Magistrates have nothing to doe with such causes if they meddle with them 't is usurpation The French Ministers are so rash as to say that the Bishops of England have usurpt this Jurisdiction and that it belongeth not unto them because it is Civil making no difference between what some Bishops have heretofore usurpt what the King and Soveragn Magistrates have freely given for certain reasons moving them thereunto and conferred upon Bishops therefore though the matter be civill yet can they not be held for usurpers Truly the present state and condition of the Kingdom of England doth bely such slanderers of our Bishops I fear that your Magistrates being seasoned with this Doctrine have carried themselves in this point more licentiously then the Laws of this Kingdome and of their Islands will warrant them I pass over the debates that might be made upon this matter as a thing impertinent in the place and
of a passage in John 6. 53. the opinion of the necessity of administring the Lords Supper to Infants had obtained in the christian church And that as it seemeth to supply in some sort the want of confirmation wherein the like Ceremony of annointing with the chrisme was used of which young children were not capable and which yet was in all reason to precede the receiving of the Lords Supper That opinion in time vanished as an Error and with it the practise of communicating Infants ceased But still the custom of giving them the chrisme continued as a kind of initial confirmation if I may so call it as if by it were conferred some degree of that grace which in their account is the proper effect of the Sacrament of confirmation to wit the grace of Spiritual Strength to fight against the Spiritual Enemie of the Soul the flesh the world and the Divel Now to prevent the imagination of any such efficacious vertue in the chrisme and to shew that by Baptisme alone which is sacramentum militare without the addition of the chrisme the person baptized receiveth all that benefite of grace and strength whatsoever it be which he should do if the chrisme were joyned with it for by Baptisme he is not only received into the church as a Member of Christ but matriculated also into the Militia as a Soldier of Christ it might very well be thought convenient laying aside the annointing with the chrisme per modum crucis cross-wise that the Minister as soon as he hath baptized the child should in express words signifie to the Congregation that he is now become the Soldier of Jesus Christ as well as a Member of his Church with the sign of the cross also used there withall as a significant ceremony in token that the person so baptized being now the Soldier of Christ should not be ashamed of his profession nor behave himself cowardly therein This is the substance of what the Learned Primate declared to us to be his Judgment concerning the use of this Ceremony and the place it hath in our Liturgy In the setting down whereof if for the Readers fuller satisfaction I have allowed my self a good liberty of enlargement either for the farther confirming or the better clearing of â—is opinion I hope none will therefore charge me to have misrepresented it having gone all along upon his grounds and perfectly to his sense This Story of what discourse we had with the Primate at that time as I had to others heretofore so I told very lately to the Reverend Doctor the Publisher of these Treatises who told me back again that himself had also heard him declare his opinion to the same effect as aforesaid and remembreth particularly which I here publish having the Doctors Warrant so to do that he so declared it in a publick Speech mentioned pag. 63. before a great Auditory at Drogheda in Ireland when he first confirmed children there I am unwilling having gone thus far already to weary the Reader or my Self with proceeding any farther nor indeed is it needful I should For since only by pride commeth contention Prov. 13. 10. if all men that pretend to be wise and honest would be humble and truly he that is not so is neither honest nor wise and make that their business which is certainly their Duty That is to say if they would study quietness more and Parties less bear a just reverence to Antiquity and to their betters allow as favorable a construction to things established as they are capable of suspect their own judgment wherein it differeth from the publick submit to reason and yield when they are convinced obey cheerfully where they may and where they dare not suffer without noise a little saying and writing would serve the turn But when men are once grown to this to make it their Glory to head or hold up a Party To study wayes how to evade when they are called to obey To resolve to erre because they have erred and to hold their conclusion in despite of all Premises To preferre their private opinions before wiser mens judgments and their reputation with the vulgar before Obedience to Superiors In a word to suffer themselves to be swayed with Passions Parties or Interests all the writing and saying in the World as to such men untill it shall please God to put their hearts into another Frame is to no more purpose then if a man should go about to fill a Seive with Water or to wash a Blackamore white When we have tried all the ways and conclusions we can we shall in the end find the best expedient for Peace and the best Service we can do the Church our Selves and our Brethren to be our constant and instant Prayers to Almighty God with our subservient Endeavors that he would give to every one of us a discerning judgment to see the Truth and a willing mind to embrace it conscience to do what we ought and Patience to suffer what wee must Humility to acknowledge our own and Charity to bear with other mens infirmities that so we may keep the unity of the Spirit in the bond of peace and fulfil the Law of Christ which is the unfeigned hearty Wish of London Aug. 10. MDCLXI The unworthy Servant of JESUS CHRIST Ro. Lincoln The Contents of each Treatise I. Of the Oath of Supremacy THe distinct Power of the Sword and Keys That the Sword is not restrained to Temporal Causes only That there is a Civil Government in Causes Spiritual and a Spiritual Government in Causes Civil The Right Sense of the Oath Four Arguments against the Bishop of Romes Title to an universal Supremaey King James His gracious Thanks to the Primate for it II. Of the Duty of Subjects to supply the Kings Necessities The Pretensions of Spain to the Kingdom of Ireland The Distinction in point of Loyalty between those of the ancient English Race and the meer Irish. The hatred shewn by the latter to the former in the Colledges abroad The moderating and answering Objections on both sides for and against the Contribution propounded Divers Records produced as presidents for it His Iudgment as a Divine in the â—ase not to be an Arbitrary Act but a matter of Duty and Conscience That the denying of the King what is necessary for the support of his Kingdom is no less a Robery of him then a Subtracting of Tithes and Oblations is called a Robbery of God by the Prophet III. Of the late Lord Primate Ushers Judgment and Practice 1. In point of Loyalty The Occasion of his writing of that book of the Power of the Prince c. His joy or sorrow according to the success of his Majesties affairs His compassionate affection to such as had suffered for his Majesty 2. In point of Episcopacy His writing for it Exercise of the Iurisdiction of it The occasion and end of those Proposals concerning it An. 1641. His censure upon the Omission of the form
other laying hold on the body and the things belonging thereunto The one having speciall reference to the Judgment of the world to come the other respecting the present retaining or loosing of some of the comforts of this Life That there is such a Civil Government as this in Causes Spiritual and Ecclesiasticall no man of Judgment can deny For must not Heresie for example be acknowledged to be a Cause meerly Spirituall or Ecclesiasticall and yet by what power is an Heretick put to death The Officers of the Church have no authority to take away the life of any man it must be done therefore per brachium seculare and consequently it must be yeelded without contradiction that the Tempor all Magistrate doth exercise therein a part of his Civil Government in punishing a crime that is of its own nature Spiritual or Ecclesiasticall But here it will be said the words of the Oath being generall that the King is the only supreme Governor of this Realm and of all other his Highness Dominions and Countries How may it appear that the power of the Civil Sword is only meant by that Government and that the power of the Keys is not comprebended therein I answer First that where a Civil Magistrate is affirmed to be the Governor of his own Dominions and Countries by common intendment this must needs be understood of a Civil-Government and may in no reason be extended to that which is meerly of another kind Secondly I say That where an Ambiguity is conceived to be in any part of an Oath it ought to be taken according to the understanding of him for whose satisfaction the Oath was ministred Now in the case it hath been sufficiently declared by publick authority that no other thing is meant by the Government here mentioned but that of the Civil Sword only For in the book of Articles agreed upon by the Arch-Bishop and Bishops and the whole Clergie in the Convocaetion holden at London Anno 1562. Thus we read Where we attribute to the Queens Majesty the Chief Government by which Titles we understand the minds of some standrous folkes to be offended we give not to our Princes the Ministring either of Gods word or of the Sacraments the which thing the Injunctions also lately set forth by Elizabeth our Queen doth most plainly testifie but that only prerogative which we see to have been given alwayes to all Godly Princes in holy Scriptures by God himself that is that they should rule all Estates and degrees committed to their Charge by God whether they be Ecclesiasticall or Temporall and restrain with the Civil Sword the stubbornand evill doers If it be here objected that the Authority of the Convocation is not a sufsicient ground for the Exposition of that which was enacted in Parliament I answer that these Articles stand confirmed not only by the Royall assent of the Prince for the establishing of whose Supremacy the Oath was framed but also by a speciall Act of Parliament which is to be found among the Statutes in the thirteenth yeer of Queen Elizabeth Cap. 12. Seeing therefore the makers of the Law have full authority to expound the Law and they have sufficiently manifested that by the Supream Government given to the Prince they understand that kind of Government only which is exercised with the Civil Sword I conclude that nothing can be more plaine then this that without all scruple of conscience the Kings Majesty may be acknowledged in this sense to be the only Supream Governor of all his Highness Dominions and Countrys as well in all Spiritual or Ecclesiastical Things or Causes as temporal and so have I cleered the first main branch of the Oath I come now unto the Second which is propounded negatively That no forreign Prince Person Prelate State or Potentate hath or ought to have any Jurisdiction Power Superiority Preheminence or Authority Ecclesiastical or Spiritual within this Realm The Forreiner that challengeth this Ecclesiastical or Spiritual Jurisdiction over us is the Bishop of Rome And the Title whereby he claimeth the Power over us is the same whereby he claimeth it over the whole world because he is St. Peters Successor for sooth And indeed if St. Peter himself had been now alive I should freely confess that he ought to have spiritual Authority and Superiority within this Kingdom But so would I say also if St. Andrew St. Bartholomew St. Thomas or any of the other Apostles had been alive for I know that their Commission was very large to go into all the world and to preach the Gospel unto every Creature So that in what part of the world soever they lived they could not be said to be out of their charge their Apostleship being a kind of an Universal Bishoprick If therefore the Bishop of Rome can prove himself to be one of this Rank the Oath must be amended and we must acknowledge that he hath Ecclesiastical Authority within this Realm True it is that our Lawyers in their yearly Books by the name of the Apostle do usually designe the Pope But if they had examined his Title to that Apostleship as they would try an Ordinary mans Title to a Piece of Land they might easily have found a number of Flaws and main defects therein for first it would be enquired whether the Apostleship was not ordained by our Saviour Christ as a special Commission which being personal only was to determine with the death of the first Apostles For howsoever at their first entry into the Execution of this Commission we find that Matthias was admitted to the Apostleship in the Roome of Judas yet afterwards when James the Brother of John was slain by Herod we do not read that any other was substituted in his place Nay we know that the Apostles generally left no Successors in this kind Neither did any of the Bishops he of Rome only excepted that sate in those famous Churches wherein the Apostles exercised their Ministry challenge an Apostleship or an Universal Bishoprick by vertue of that succession It would Secondly therefore be enquired what sound evidence they can produce to shew that one of the Company was to hold the Apostleship as it were in Fee for him and his Successors for ever and that the other Eleven should hold the same for Term of life only Thirdly if this State of perpetuity was to be cast upon one how came it to fall upon St. Peter rather then upon St. John who outlived all the rest of his Fellows and so as a Surviving Feoffee had the fairest Right to retain the same in himself and his Successors for ever Fourthly if that State were wholy setled upon St. Peter seeing the Romanists themselves acknowledge that he was Bishop of Antioch before he was Bishop of Rome We require them to shew why so great an Inheritance as this should descend unto the younger Brother as it were by Borough-English rather than to the Elder according to the ordinary manner of
authority in the outward government which disposeth the affairs of Religion so farre forth as the same are disposable by humane authority and to think them uncapable thereof only for that the said religion is everlastingly beneficiall to them that faithfully continue in it And even as little cause there is that being admitted thereunto amongst the Jews they should amongst the Christians of necessity be delivered from ever exercising any such power for the dignity and perfection which is in our Religion more then theirs It may be a question Whether the affairs of Christianity require more wit more study more knowledge of Divine things in him which shall order them then the Jewish Religion did For although we deny not the forme of external government together with all other Rites and Ceremonies to have been in more particular manner set down yet withall it must be considered also that even this very thing did in some respects make the burthen of their spiritual regiment the harder to be born by reason of infinite doubts and difficulties which the very obscurity and darkness of their Law did breed and which being not first decided the Law could not possibly have due execution Besides in as much as their Law did also dispose even of all kind of civill affairs their Clergy being the Interpretors of the whole Law sustained not only the same labour which Divines doe amongst us but even the burthen of our Lawyers too Nevertheless be it granted that more things do now require to be publickly deliberated and resolved upon with exacter judgment in matters divine then Kings for the most part have their personal inhability to judge in such sort as professors do letteth not but that their Regal authority may have the self same degree or sway which the Kings of Israel had in the affairs of their Religion to rule and command according to the manner of supreme Governors As for the sword wherewith God armed his Church of old if that were a reasonable cause why Kings might then have Dominion I see not but that it ministreth still as forcible an argument for the lawfulness and expedience of their continuance therein now As we digrade and excommunicate even so did the Church of the Jews both separate offendors from the Temple and depose the Clergie also from their rooms when cause required The other sword of corporall punishment is not by Christs own appointment in the hand of the Church of Christ as God did place it himself in the hands of the Jewish Church For why he knew that they whom he sent abroad to gather a people unto him only by perswasive means were to build up his Church even within the bosome of Kingdomes the chiefest Governors whereof would be open enemies unto it every where for the space of many years Wherefore such Commission for discipline he gave them as they might any where exercise in a quiet and peaceable manner the Subjects of no Common-wealth being touched in goods or person by virtue of that spirituall regiment whereunto Christian Religion embraced did make them subject Now when afterwards it came to pass that whole Kingdomes were made Christian I demand whither that authority served before for the furtherance of Religion may not as effectually serve to the maintenance of Christian Religion Christian Religion hath the sword of spiritual Discipline But doth that suffice The Jewish which had it also did nevertheless stand in need to be ayded with the power of the Civil sword The help whereof although when Christian Religion cannot have it must without it sustain it self as far as the other which it hath will serve notwithstanding where both may be had what forbiddeth the Church to enjoy the benefit of both Will any man deny that the Church doth need the rod of corporall punishment to keep her children in obedience withall Such a Law as Macabeus made amongst the Scots that he which continued an excommunicate two years together and reconciled not himself to the Church should forfeit all his goods and possessions Again the custom which many Christian Churches have to fly to the Civil Magistrate for coertion of those that will not otherwise be reformed these things are proof sufficient that even in Christian Religion the power wherewith Eeclesiastical persons were indued at the first unable to do of it self so much as when secular power doth strengthen it and that not by way of Ministry or Service but of predominancie such as the Kings of Israel in their time exercised over the Church of God Yea but the Church of God was then restrained more narrowly to one people and one king which now being spread throughout all Kingdoms it would be a cause of great dissimilitude in the exercise of Christian Religion if every King should be over the Affairs of the Church where he reigneth Supream Ruler Dissimilitude in great things is such a thing which draweth great inconvenience after it a thing which Christian Religion must always carefully prevent And the way to prevent it is not as some do imagine the yielding up of Supream Power over all Churches into one only Pastors hands but the framing of their government especially for matter of substance every wher according to one only Law to stand in no less force then the Law of Nations doth to be received in all Kingdoms all Soveraigne Rulers to be sworn no otherwise unto it then some are to maintain the Liberties Laws and received Customs of the Country where they reign This shall cause uniformity even under several Dominions without those woful inconveniencies whereunto the State of Christendom was subject heretofore through the Tyranny and Oppression of that one universal Nimrod who alone did all And till the christian world be driven to enter into the peaceable and true consultation about some such kind of general Law concerning those things of weight and moment wherein now we differ If one church hath not the same order which another hath let every Church keep as near as may be the order it should have and commend the just defence thereof unto God even as Judah did when it differed in the exercise of Religion from that form which Israel followed Concerning therefore the matter whereof we have hitherto spoken let it stand for our final conclusion that in a free christian State or Kingdom where one and the self same people are the church and the common-wealth God through christ directing that people to see it for good and weighty considerations expedient that their Soveraign Lord and Governor in causes Civil have also in Ecclesiastical Affairs a Supream Power Forasmuch as the Light of reason doth lead them unto it and against it Gods own revealed law hath nothing surely they do not in submitting themselves thereunto any other then that which a wise and religious people ought to do it was but a little over-flowing of wit in Thomas Aquinas so to play upon the words of Moses in the old and of
Peter in the new Testament as though because the one did term the Jews a Priestly Kingdom the other us a Kingly Priesthood Those two Substantives Kingdom and Priesthood should import that Judaisme did stand through the Kings Superiority over Priests christianity through the Priests Supream Authority over Kings Is it probable that Moses and Peter had herein so nice and curious conceits or else more likely that both meant one and the same thing namely that God doth glorifie and sanctifie his even with full perfection in both which thing St. John doth in plainer sort express saying that Christ hath made us both Kings and Priests Wherein it is from̄ the purpose altogether alledged that Constantine termeth church-Officers Overseers of things within the church himself of those without the church that Hilarie beseecheth the Emperor Constance to provide that the Governor of his Provinces should not presume to take upon them the judgment of Ecclesiastical Causes unto whom commonwealth matters only belonged That Ambrose affirmeth Palaces to belong unto the Emperor but churches to the minister The Emperor to have Authority of the common walls of the city and not over holy things for which cause he would never yield to have the causes of the Church debated in the Princes consistory but excused himself to the Emperor Valentinian for that being convented to answer concerning Church matters in a Civil Court he came not That Augustine witnesseth how the Emporor not daring to judge of the Bishops cause committed it unto the Bishops and was to crave pardon of the Bishops for that by the Donatists importunity which made no end of appealing unto him he was being weary of them drawn to give sentence in a matter of theirs all which hereupon may be inferred reacheth no further then only unto the administration of Church Affairs or the determination of Strifes and Controversie rising about the matter of Religion It proveth that in former ages of the world it hath been judged most convenient for Church-Officers to have the hearing of causes meerly Ecclesiasticall and not the Emperour himself in person to give sentence of them No one man can be sufficient for all things And therefore publick affairs are divided each kind in all well ordered States allotted unto such kind of persons as reason presumeth fittest to handle them Reason cannot presume Kings ordinarily so skilfull as to be personal Judges meet for the common hearing and determining of Church controversies But they which are hereunto appointed and have all their proceedings authorized by such power as may cause them to take effect The principality of which power in making Laws whereupon all these things depend is not by any of these allegations proved incommunicable unto Kings although not both in such sort but that still it is granted by the one that albeit Ecclesiastical Councels consisting of Church Officers did frame the Lawes whereby the Church affairs were ordered in ancient times yet no Canon no not of any Councel had the force of Law in the Church unless it were ratified and confirmed by the Emperour being Christian. Seeing therefore it is acknowledged that it was then the manner of the Emperor to confirm the Ordinances which were made by the Ministers which is as much in effect to say that the Emperour had in Church Ordinances a voice negative and that without his confirmation they had not the strength of publick Ordinances Why are we condemned as giving more unto Kings then the Church did in those times we giving them no more but the supreme power which the Emperor did then exercise with much larger scope then at this day any Christian King either doth ar possibly can use it over the Church The case is not like when such Assemblies are gathered together by supreme authority concerning other affairs of the Church and when they meet about the making Ecclesiasticall Lawes or Statutes For in the one they only are to advise in the other they are to decree The persons which are of the one the King doth voluntarily assemble as being in respect of gravity fit to consult withall them which are of the other he calleth by prescript of Law as having right to be thereunto called Finally the one are but themselves and their sentence hath but the weight of their own judgement the other represent the whole Clergie and their voices are as much as if all did give personal verdict Now the question is whether the Clergie alone so assembled ought to have the whole power of making Ecclesiasticall Laws or else consent of the Laity may thereunto be made necessarie and the Kings assent so necessary that his sole deniall may be of force to stay them from being Laws If they with whom we dispute were uniform strong and constant in that which they say we should not need to trouble our selves about their persons to whom the power of making Laws for the Church belongeth For they are sometimes very vehement in contention that from the greatest thing unto the least about the Church all must needs be immediatly from God to this they apply the patern of the ancient Tabernacle which God delivered unto Moses and was therein so exact that there was not left as much as the least pin for the wit of man to devise in the framing of it To this they also apply that strict and severe charge which God so often gave concerning his own Law Whatsoever I command you take heed you doe it thou shalt put nothing thereto thou shalt take nothing from it nothing whether it be great or smal Yet sometime bethinking themselves better they speak as acknowledging that it doth suffice to have received in such sort the principall things from God and that for other matters the Church hath sufficient authority to make Laws wherupon they now have made it a question what persons they are whose right it is to take order for the Churches affairs when the institution of any new thing therein is requisite Laws may be requisite to be made either concerning things that are only to be known and believed in or else touching that which is to be done by the Church of God The Law of nature and the Law of God are sufficient for declaration in both what belongeth unto each man separately as his soule is the spouse of Christ yea so sufficient that they plainly and fully shew whatsoever God doth require by way of necessary introduction unto the state of everlasting bliss But as a man liveth joyned with others in common society and belongeth unto the outward politique body of the Church albeit the said Law of Nature and of Scripture have in this respect also made manifest the things that are of greatest necessity nevertheless by reason of new occasions still arising which the Church having care of souls must take order for as need requireth hereby it cometh to pass that there is
and ever will be so great use even of humane Laws and Ordinances deducted by way of discourse as conclusions from the former divine and natural serving for principles thereunto No man doubteth but that for matters of action and practice in the affairs of God for manner in divine service for order in Ecclesiastical proceedings about the Regiment of the Church there may be oftentimes cause very urgent to have Laws made but the reason is not so plain wherefore humane Laws should appoint men what to believe Wherefore in this we must note two things First that in matter of opinion the Law doth not make that to be truth which before was not as in matters of action it causeth that to be duty which was not before but it manifesteth only and giveth men notice of that to be truth the contrary whereunto they ought not before to have believed Secondly that as opinions doe cleave to the understanding and are in heart asserted unto it is not in the power of any humane Law to command them because to prescribe what men shall think belongeth only unto God corde creditur ore fit confessio saith the Apostle As opinions are either fit or inconvenient to be professed so mans Law hath to determine of them It may for publick unities sake require mens professed assent or prohibit their contradiction to speciall articles wherein as there happily hath bin controversie what is true so the same were like to continue still not without grievous detriment unto a number of souls except Law to remedy that evil should set down a certainty which no man afterwards is to gain-say Wherefore as in regard of divine Lawes which the Church receiveth from God we may unto every man apply those words of wisdom in Solomon Conserva fili mi praecepta patris tui My sonne keep thou thy fathers precepts Even so concerning the statutes and ordinances which the Church it self makes we may add thereunto the words that follow Et ne dimittas legem matris tua And forsake not thou thy mothers Law It is undoubtedly a thing even naturall that all free and independent societies should themselves make their own Lawes And that this power should belong to the whole not to any certain part of a politique body though happily some one part may have greater sway in that action then the rest Which thing being generally fit and expedient in the making of all Lawes we see no cause why to think otherwise in lawes concerning the service of God which in all well-ordered States and Common-wealthes is the first thing that Law hath care to provide for When we speak of the right which naturally belongeth to a Common-wealth we speak of that which must needs belong to the Church of God For if the Common-wealth be Christian if the people which are of it do publickly imbrace the true Religion this very thing doth make it the Church as hath been shewed so that unless the verity and purity of Religion doe take from them which imbrace it that power wherewith otherwise they are possessed Look what authority as touching Laws for Religion a Common-wealth hath simply Here this breaks off abruptly The Princes power in the advancement of Bishops unto the rooms of Prelacy TOuching the advancement of Prelats unto their rooms by the King Whereas it seemeth in the eyes of many a thing very strange that Prelates the Officers of Gods own Sanctuary then which nothing is more sacred should be made by persons secular there are that will not have Kings be altogether of the Laitie but to participate that sanctifyed power which God hath indued his Clergy with and that in such respect they are anointed with oyle A shift vain and needless for as much as if we speak properly we cannot say Kings do make but that they only do place Bishops for in a Bishop there are these three things to be considered The power whereby he is distinguished from other Pastors The special portion of the Clergy and the people over whom he is to exercise that Bishoplie Power and the place of his Seat or Throne together with the Profits Preheminencies Honors thereunto belonging The first every Bishop hath by consecration the second the Election invested him with the third he receiveth of the King alone Which consecration the King intermedleth not farther then only by his Letters to present such an elect Bishop as shall be consecrated Seeing therefore that none but Bishops do consecrate it followeth that none but they do give unto every Bishop his being The manner of uniting Bishops as heads unto the flock and Clergy under them hath often altered for if some be not deceived this thing was somtime done even without any election at all At the first saith he to whom the name of Ambrose is given the first created in the Colledg of Presbyters was still the Bishop he dying the next Senior did succeed him Sed quia coeperunt sequentes Presbyteri indigni inveniri ad primatus teneÌ„dos immutata est ratio prospiciente concilio ut non ordo sed merituÌ„ crearet episcopum multorum sacerdotum constitutum ne indignus temere usurparet esset multis scandalum In elections at the beginning the Clergy and the people both had to do although not both after one fort The people gave their Testimonie and shewed their affection either of desire or dislike concerning the party which was to be chosen But the choice was wholy in the sacred Colledg of Presbyters hereunto it is that those usual speeches of the antient do commonly allude as when Pontius concerning St. Cyprians election saith he was chosen judicio Dei populifavore by the judgment of God and favor of the people the one branch alluding to the voices of the Ecclesiastical Senat which with religion sincerity chose him the other to the peoples affection who earnestly desired to have him chosen their Bishop Again Leo nulla ratio sinit ut inter Episcopos habeantur qui nec a clericis sunt electi nec applebibus expetiti No reason doth grant that they should be reckoned amongst Bishops whom neither Clergy hath elected nor Laitie coveted in like soâ—t Honorius Let him only be established Bishop in the Sea of Rome whom Divine Judgment and universal consent hath chosen That difference which is between the form of electing Bishops at this day with us and that which was usual in former ages riseth from the ground of that right which the Kings of this Land do claim in furnishing the places where Bishops elected consecrated are to reside as Bishops for considering the huge charges which the ancient famous Princes of this Land have been at as well in erecting Episcopal Seas as also in endowing them with ample possessions sure of their religious magnificence and bounty we cannot think but to have been most deservedly honored with those Royall prerogatives taking the benefit which groweth out of them in their vacancy
and of advancing alone unto such dignities what persons they judge most fit for the same A thing over and besides even therefore the more seasonable for that as the King most justly hath preheminence to make Lords Temporal which are not such by right of birth so the like preheminence of bestowing where pleaseth him the honour of Spiritual Nobility also cannot seem hard Bishops being Peers of the Realm and by law it self so reckoned Now whether we grant so much unto Kings in this respect or in the fomer consideration whereupon the Lawes have annexed it unto the Crown it must of necessity being granted both make void whatsoever interest the people aforetime hath had towards the choice of their own Bishop and also restrain the very act of Canonical election usually made by the Dean and Chapter as with us in such sort it doth that they neither can proceed unto any election till leav be granted nor elect any person but that is named unto them If they might doe the one it would be in them to defeat the King of his profits If the other then were the Kings preheminences of granting those dignities nothing And therefore were it not for certain Canons requiring canonical election to be before consecration I see no cause but that the Kings Letters patents alone might suffice well enough to that purpose as by Law they doe in case those Electors should happen not to satisfie the Kings pleasure Their election is now but a matter of form it is the Kings meer grant which placeth and the Bishops consecration which maketh Bishops Neither do the Kings of this Land use herein any other then such prerogatives as foraign Nations have been accustomed unto About the year of our Lord 425. Pope Boniface sollicited most earnestly the Emperour Monorius to take some order that the Bishops of Rome might be created without ambitious seeking of the place A needless petition if so be the Emperour had no right at all in the placing of Bishops there But from the days of Justinian the Emperour about the year 553. Onuphrius himself doth grant that no man was Bishop in the Sea of Rome whom first the Emperor by his Letters-patents did not licence to be consecrated till in Benedicts time it pleased the Emperor to forgoe that right which afterwards was restored to Charles with augmentation and continued in his successors till such time as Hildebrand took it from Hen. 4. and ever since the Cardinals have held it as at this day Had not the right of giving them belonged to the Emperours of Rome within the compass of their Dominions what needeth Pope Leo the fourth to trouble Lotharius and Lodowick with those his Letters whereby having done them to understand that the Church called Reatina was without a Bishop he maketh suit that one Colonus might have the Rome or if that were otherwise disposed his next request was Tusculanam Ecclesiam quae viduata existit illi vestra serenitas dignetur concedere ut consecratis à nostro presulatu Deo omnipotenti vestroque imperio grates peragere valeat May it please your Clemencies to grant unto him the Church of Tuscula now likewise void that by our Episcopal authority he being after consecrated may be to Almighty God and your Highness therefore thankfull Touching other Bishopricks extant there is a very short but a plain discourse written almost 500. years since by occasion of that miserable contention raised between the Emperor Henr. 4. and Pope Hildebrand named otherwise Gregory the seventh not as Platina would bear men in hand for that the D. of Rome would not brook the Emperors Symoniacall dealing but because the right which Christian Kings and Emperors had to invest Bishops hindred so much his ambitious designments that nothing could detain him from attempting to wrest it violently out of their hands This Treatise I mention for that it shortly comprehendeth not only the fore-alledged right of the Emperour of Rome acknowledged by six several Popes even with bitter execration against whomsoever of their successors that should by word or deed at any time goe about to infringe the same but also further these other specialties appertaining thereunto First that the Bishops likewise of Spain England Scotland Hungary had by ancient institution alwaies been invested by their Kings without opposition or disturbance Secendly that such was their royal interest partly for that they were founders of Bishopricks partly because they undertook the defence of them against all ravenous oppressions and wrongs part in as much that it was not safe that rooms of so great power and consequence in their estate should without their appointment be held by any under them And therfore that ev'n Bishops then did homage and took their oathes of fealty unto the Kings which invested them Thirdly that what solemnitity or Ceremony Kings do use in this action it skilleth not as namely whether they doe it by word or by precept set down in writing or by delivery of a staffe and a ring or by any other means whatsoever only that use and Custome would to avoid all offence be kept Some base Canonists there are which contend that neither Kings nor Emperours had ever any right hereunto saving only by the Popes either grant or toleration Whereupon nor to spend any further labour we leave their folly to be controlled by men of more ingenuity judgment even amongst themselves Duarensis Papon Choppinus Aegidius Magister Arnulphus Ruzaeus Costvius Philippus Probus and the rest by whom the right of Christian Kings and Princes herein is maintained to be such as the Bishops of Rome cannot lawfully either withdraw or abridge or hinder But of this thing there is with us no question although with them there be the Laws and customes of the Realm approving such regalities in case no reason thereof did appear yet are they hereby aboundantly warranted unto us except some Law of God or nature to the contrary could be shewed How much more when they have been every where thought so reasonable that Christian Kings throughout the world use and exercise if not altogether yet surely with very little odds the same so far that Gregorie the tenth forbidding such regalities to be newly begun where they were not in former times if any doe claim those rights from the first foundation of Churches or by ancient custome of them he only requireth that neither they nor their agents damnifie the Church of God by using the said prerogatives Now as there is no doubt but the Church of England by this means is much eased of some inconveniences so likewise a speciall care there is requisite to be had that other evils no less dangerous may not grow By the history of former times it doth appear that when the freedom of Elections was most large mens dealings and proceedings therein were not the least faulty Of the people St. Jerome complaineth that their judgements many times went
much awrie and that in allowing of their Bishops every man favoured his own quality every ones desire was not so much to be under the regiment of good and virtuous men as of them which were like himself What man is there whom it doth not exceedingly grieve to read the tumults tragidies and schismes which were raised by occasion of the Clergy at such times as divers of them standing for some one place there was not any kind of practise though never so unhonest ot vile left unassaied whereby men might supplant their Competitors and the one side foil the other Sidonius speaking of a Bishoprick void in his time The decease of the former Bishop saith he was an alarm to such as would labour for the room Whereupon the people forthwith betaking them selves unto parts storm on each side few there are that make suit for the advancement of any other man many who not only offer but enforce themselves All things light variable counterfeit What should I say I see not any thing plain and open but impudence only In the Church of Constantinople about the election of S. Chrysostome by reason that some strove mightily for him and some for Nectarius the troubles growing had not been small but that Aroadius the Emperor interposed himself even as at Rome the Emperor Valentinian whose forces were hardly able to establish Damasus Bishop and to compose the strife between him and his Competitor Urficinus about whose election the blood of 137 was already shed Where things did not break out into so manifest and open flames yet between them which obtained the place and such as before withstood their promotion that secret hart burning often grew which could not afterwards be easily slaked insomuch that Pontius doth note it as a rare point of vertue in Cyprian that whereas some were against his election he notwithstanding dealt ever after in most friendly manner with them all men wondering that so good a memory was so easily able to forget These and other the like hurts accustomed to grow from ancient elections we doe not feel Howbeit least the Church in more hidden sort should sustain even as grievous detriment by that order which is now of force we are most humbly to crave at the hands of Soveraign Kings and Governors the highest Patrons which this Church of Christ hath on earth that it would please them to be advertised thus much Albeit these things which have been sometimes done by any sort may afterwards appertain unto others and so the kind of Agents vary as occasions dayly growing shall require yet sundry unremovable and unchangeable burthens of duty there are annexed unto every kind of publique action which burthens in this case Princes must know themselves to stand now charged with in Gods sight no lesse than the People and the Clergy when the power of electing their Prelates did rest fully and wholly in them A fault it had been if they should in choice have preferred any whom desert of most holy life and the gift of divine wisedome did not commend a fault if they had permitted long the rooms of the principal Pastors of God to continue void not to preserve the Church patrimony as good to each Successor as any Predecessor enjoy the same had been in them a most odious grievous fault Simply good and evil doe not loose their nature That which was is the one or the other whatsoever the subject of either be The faults mentioned are in Kings by so much greater for that in what Churches they exercise those Regalities whereof we do now intreat the same Churches they have received into their speciall care and custody with no lesse effectual obligation of conscience then the Tutor standeth bound in for the person and state of that pupill whom he hath solemnly taken upon him to protect and keep All power is given unto edification none to the overthrow and destruction of the Church Concerning therefore the first branch of spiritual dominion thus much may suffice seeing that they with whom we contend doe not directly oppose themselves against regalities but only so far forth as generally they hold that no Church dignity should be granted without consent of the common People and that there ought not to be in the Church of Christ any Episcopall Rooms for Princes to use their Regalitie in Of both which questions we have sufficiently spoken before As therefore the person of the King may for just consideration even where the cause is civil be notwithstanding withdrawn from occupying the seat of Judgment and others under his authority be fit he unfit himself to judge so the considerations for which it were happily not convenient for Kings to sit and give sentence in spiritual Courts where causes Ecclesiastical are usually debated can be no bar to that force and efficacie which their Sovereign power hath over those very Consistories and for which we hold without any exception that all Courts are the Kings All men are not for all things sufficient and therefore publick affairs being divided such persons must be authorised Judges in each kinde as common reason may presume to be most fit Which cannot of King 's and Princes ordinarily be presumed in causes meerly Ecclesiastical so that even common sense doth rather adjudge this burthen unto other men We see it hereby a thing necessary to put a difference as well between that ordinary jurisdiction which belongeth to the Clergy alone and that Commissionary wherein others are for just considerations appointed to joyn with them as also between both these Jurisdictions and a third whereby the King hath a transcendent Authority and that in all causes over both Why this may not lawfully be granted unto him there is no reason A time there was when Kings were not capable of any such power as namely when they professed themselves open Adversaries unto Christ and christianity A time there followed when they being capable took sometimes more sometimes less to themselves as seem'd best in their own eyes because no certainty touching their right was as yet determined The Bishops who alone were before accustomed to have the ordering of such Affairs saw very just cause of grief when the highest favoring Heresie withstood by the strength of Soveraign Authority religious proceedings whereupon they oftentimes against this unresistable Power pleaded that use and custom which had been to the contrary namely that the Affairs of the church should be dealt in by the clergy and by no other unto which purpose the sentences that then were uttered in defence of unabolishing Orders and Laws against such as did of their own heads contrary thereunto are now altogether impertinently brought in opposition against them who use but that power which Laws have given them unless men can show that there is in those Laws some manifest Iniquity or Injustice Whereas therefore against the force Judicial Imperial which Supream Authority hath it is
Court as we easily may doe both without some better direction then can be had by the rules of this new-found Disciplines But of this most ceertain we are that our Lawes doe neither suffer a Spirituall Court to entertain those causes which by Law are Civil nor yet if the matter beindeed spirituall a meer Civil Court to give judgement of it Touching supreme power therefore to command all men and in all manner of causes of judgement to be highest Let thus much suffice as well for declaration of our own meaning as for defence of the truth therein This is added by the Lord Primat Usher The Kings exemption from Censure and other Judiciall Power THe last thing of all which concerns the Kings Supremacie is whither thereby he may be exempted from being subject to that judiciall Power which Ecclesiasticall consistories have over men It seemeth first in most mens Judgements to be requisite that on earth there should not be any alive altogether without standing in aw of some by whom they may be controled and bridled The good estate of a Commonwealth within it self is thought on nothing to depend more then upon these two speciall affections Feare and Love Feare in the highest Governour himself and Love in the Subjects that live under Him The Subjects love for the most part continueth as long as the righteousness of Kings doth last in whom vertue decaieth not as long as they feare to do that which may alienate the loving hearts of their Subjects from them Feare to do evill groweth from the harm which evill doers are to suffer If therefore private men which know the danger they are subject unto being malefactors do notwithstanding so boldly adventure upon heinous crimes Only because they know it is possible for some Transgressor sometimes to escape the danger of law In the Mighty upon earth which are not alwaies so Virtuous and Holy that their own good minds will bridle them what may we look for considering the frailty of mens nature if the world do once hold it for a Maxime that Kings ought to live in no subjection that how grievous disorder soever they fall into none may have coercive power over them Yet so it is that this we must necessarily admit as a number of rightwell Learned men are perswaded Let us therefore set down first what there is which may induce men so to think and then consider their severall inventions or ways who judge it a thing necessary even for Kings themselves to be punishable and that by men The question it self we will not determine The reasons of each opinion being opened it shall be best for the wise to judge which of them is likeliest to be true Our purpose being not to oppugne any save onely that which Reformers hold and of the rest rather to enquire then to give sentance Inducements leading men to think the highest Majestrate should not be judged of any saving God alone are specially these First as there could be in naturall bodies no motion of any thing unlesse there were some which moved all things and continueth unmoveable even so in politick Societies there must be some unpunishable or else no man shall suffer punishment For sith punishments proceed alwaies from Superiors to whom the administration of justice belongeth which administration must have necessarily a fountain that deriveth it to all others and receiveth not from any because otherwise the Course of Justice should go infinitely in a Circle every Superiour having his Superior without end which cannot be therefore a well-spring it followeth there is and a supreme head of Justice whereunto all are subject but it self in subjection to none Which kind of Preheminence if some ought to have in a Kingdome who but the King shall have it Kings therefore no man can have lawfull power and Authority to judge If private men offend there is the Majestrate over them which judgeth if Majestrates they have their Prince If Princes there is Heaven a Tribunall before which they shall appeare on earth they are not accomptable to any Here it breaks off abruptly The FORM OF Church Government Before and after Christ. As it is expressed in the OLD and NEW TESTAMENT Of the Form of Government in the Old Testament THerewere Priests before the Law Melchisedech Genes 14. 18. In Egypt 46. 20. 41. 50. Patiphera In the East Job 12. 19. Exod. 2. 16. Madian Among the Jews Exod. 19. 22 24. These were Young men of the Sons of Israel Exod. 24. 5. The Eldest Sons or First-Born Numb 3. 12. 8. 16. Under MOSES The Commonwealth of Israel was either personal containing all the whole people not a man left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or Representative in which the Estate Tribes Cities whose Daughters the towns adjacent are called I. The Estate had ever one Governor 1. Moses 2. Joshua 3. Judges 4. Tirshathaes or Vice-Roys Ezra 2. 63. with whom were joyned the LXX Elders called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. The Tribes had every one their Prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phylarcha Num. 2. with whom were joyned the Chief of the Families Patriarchae Num. 1. 4. III. The Cities had each likewise their Ruler Judg. 9. 30. 1 Kings 22. 26. 2 Kings 23. 8. with whom were joyned the Elders or Ancients Ruth 4. 2. Ezra 10. 14. These last not before they came into Canaan and were setled in their Citys It appeareth that Moses sometime consulted only with the heads of the Tribes and then one Trumpet only sounded Num. 10. 4. In some other causes with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Assembly of the LXX and then both Trumpets called Num. 10. 3. when all did meet it represented the whole body of Israel So then sometimes all the people the whole body of Israel met sometimes the whole people were represented by the chief men of the several Tribes The highest BENCH or Judgment for causes of greatest difficulty was that of the LXX who at the first were the Fathers of each Family that came down to Egypt Gen. 46. which number did after that remain Exod. 24. 1. 9. and was at last by God himself so appointed Num. 11. 16. See 2 Chron. 19. 8. The inferiour BENCHES for matters of less importance were erected by Jethroes advice Of Rulers of Thousands Hundreds Fiftiss Tithings Exod. 18. 21 26 And after established by Gods approbation Deut. 16. in every City wherein as Josephus saith were seven Judges and for each Judge two Levites which made together the Bench of each City The Forme of Ecclesiasticall Government amongst the Priests THe Priesthood was settled in the Tribe of Levy by God Levy had three Sons Cohath Gershom and 〈◊〉 Of these Line of Cohath was preferred before the rest From him descended four Families Amram Izhar Hebron and Uzziel Of these the Stock of Amram was made chief He had two Sons Aaron and Moses Aaron was by God appointed High-priest So that there came to be four
〈◊〉 〈◊〉 〈◊〉 〈◊〉 24000. Vers. 4. 2. Ministers of Priests 3. Judges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6000. Vers. 4. 4. Officers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Singers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4000 Vers. 5. 6. Porters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4000 1. Of Priests Zadock was the Chief of the Family of Eleazar and Abimelech the second of the Family of Ithamar 1 Chron. 24. 3. * Besides and under these were XXIIII other Courses Of the Posterity of Eleazar XVI Ithamar VIII 1 Chron. 24. 4. Which 24 are called in the 5. verse Rulers of the Sanctuary and Rulers of the House of God to whom it is thought by learned Interpreters That the 24. Elders Apoc. 4. 4. have reference 2. Of Levites that ministred to the Priests in their Function likewise 24. Courses out of the 9. Families the heads of whom are set down in the first of Chron. 23. 6. 24. 20. And the Genealogy of them is thus as followeth All this was written with the L. Primats own hand Of Cohath 4. Amram Moses Gershom Shubael I. Iohdeia Eleazar Rehabiah II. Eshiah Izhar Shelomith III. Iahath Hebron IIII. Ieriah V. Amariah VI. Iahaziel VII Iekameam Uzziel Micha VIII Shamir Iesiah or Isshiah IX Zechariah Gershom 2. Laadan or Libni X. Iehiel XI Zetham XII Ioel. Shimei XIII Shelomith XIIII Haziel XV. Haran XVI Iahath XVII Ziza or Zina XVIII Ieush and Beriah who were counted for one 1 Chr. 23. 11. Merari 3. Mahli Eleazar obiit sine filiis 1 Chr. 23. 22 Kish XIX Ierahmeel Mushi XX. Marli XXI Eder XXII Ierimoth Iehazia Beno XXIII Shoham XXIIII Zaccur XXV Ibri III. Of Judges that sate for Causes as well of God as the King there were appointed 1. On this side Jordan upwards towards the River Ashabiah the Hebronite 1 Chron. 26. 30. 2. On this side Jordan downwards towards the Sea Chenaniah the Isharite 1 Chron. 26. 29. 3. Beyond Jordan over the two Tribes and the half Jerijah the chief of the Hebronites 1 Chr. 26. 31. IV. Of Officers Scribes Shemajah 1 Chron. 24. 6. Serajah 2 Sam. 8. 17. Shevah 2 Sam. 20. 25. Scribes of the Levites 1 Chron. 24. 6. Temple 2 Kings 22. 3. Jerem. 36. 10. People Matt. 2. 4. King 2 Kings 12. 10. V. Of the Singers likewise he set XXIV courses over which he placed three chief out of the three families Chro. 15. 17. 25. 2 3 4. Out of Cohath Heman Samuels Nephew 1 Chron. 6. 33. Gershoni Asaph 1 Chron. 6. 30. Merari Ethau or Jeduthun 1 Chro. 6. 44. Of these Heman was the Chief 1 Chron. 25. 5. Under these were divers others * Chron. 15. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VI. Of Porters who were divided into the Keepers of the Watch of the Temple Matt. 27. 65. Psal. 134. 1. who were placed on each quarter of the Tabernacle 1 Chr. 26. 13. 14. c. On the East side VI. over whom was Shelemiah South IV. for the Tablernacle II. for Asuppim over whom was Obed-Edom West IV. over whō was Hosa North IV. over whom was Zechariah Over all these it seemeth Benajah the son of Jehoiadah the Priest was the chief 1 Chron. 27 5. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Captain of the Temple Acts 4. 1. Treasurers for the Revenues of the house of God 1 Chr. 26. 20. Cohath Shebuel of Moses Gershon Jehiel Merari Ahiah Things dedicated by vow c. Shelomith 1 Chr. 26. 26. Cohath Shebuel of Moses Gershon Jehiel Merari Ahiah Over all the Porters was Chenaniah 1 Chron. 26 29. 15. 22 27 It is to be remembred that besides Zadock the High-Priest and Abimelech the second we find mention of Hashabiah the sonne of Kemuel as chief of the whole Tribe 1 Chro. 27. 17. so that there was One over the Ark Zadock The second over the Tabernacle Ahimeleck The third over the Tribe Hashabiah As over the Levits Ministers Jehdaiah Judges Chasabiah Officers Shemaiah Singers Heman Porters Chenaniah or Benaeiah Agreeable to this form we read that under Josias there were three * Rulers of the House of God that is Hilkiah Zachariah and Jehiel 2 Chron. 35. 8. and that the Levites had over them six 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chron. 35. 9. Again under Zedekiah that there were carried into Captivity Seraiah the Chief Priest and Zephaniah the second Priest 2 King 25. 18. Likewise under Ezekiah at the provision for the Levites portions there were 10. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Overseers of the Levites over whom was Cononiah the * Chief and Shimei the * Second And so Kore over voluntary Offerings and six Levites under him 2 Chro. 31. 12 13 c. The Form of Government under NEHEMIAH OF whom and Esdras it is recorded that they did all according to Moses institution Ezra 6. 18. Nehemiah 10. 34. 36. There was then Eliasha the * High Priest Nehemiah 3. 1. Seraiah the * ruler of the house of God 11. 11 Zabdiel the * Overseer of the Priests 11. 14 The Courses were then but XXII Nehemiah 12. 12. There was then Uzzi * the Overseer of the Levites Nehemiah 11. 22. Jezrahia * the Oveseer of the Singers Nehemiah 12. 42. Shallum the chief of the Porters 1 Chro. 9. 17. Under Zabdiel at his hand Adaiah Amasai Nehem. 11 ver 12-13 Under Uzzi Shemaiah Sabbethai Jozabad Nehem. 11. 15 16. Under Jezrahiah Mattaniah Bakbukiah Abda Nehem. 11. 17. Under Shallum Akkub 1 Chron. 9. 17. Talmon Nehem. 11. 19. So that there was 1. The high-Priest 2. The Second and Third Overseers of the Priests 3. The Princes of the Priests * Ezra 8. 29. 4. The Priests 5. The Overseer of the Levites 6. The Princes of the Levites 7. The Levites 8. The Heads of the Nethinims 9. The Nethinims of the Gibeonites Solomons Servant A brief Recapitulation of the Degrees observed under the Government of the Old Testament with an accommodation thereof unto the New OUt of these we gather this Form to have been I. Moses in whom was the Supream Jurisdiction to visit Aaron Numb 3. 10. II. Aaron the High Priest Levit. 21. 20. Numb 35. 28. Nehem. 3. 1. head 2 Cron. 19-11 Prince of the House of God 2 Chron. 9. 11. III. Eleazar the Second 2 King 25. 18. as there Zephaniah is said to be Prelate of Prelates Num. 3. 22. Chief Overseer or Bishop Jer. 20. 1. At his hand Ithamar IV. Prince of the Tribe 1 Chron. 27. 17 V. Elizaphau Eliasaph Zuriel Prelates Num. 3. 24 c. Overseers or Bishops Nehem. 11. 14. 22. c. 12. 32. VI. In the XXIV courses set by David The Princes of the Priests Ezra 8. 29. The house Of God Of the Sanctuary 1 Chron. 24. 5. Elders of the Priests Jeremiah 19. 1. 2 Kings 19. 2. Heads of the Families Nehemiah 12. 12. Chief Priests Acts 19. 14. VII The Priests themselves Whether at Jerusalem or in the Country Towns 2 Chron. 3. 19. VIII The Overseer of the Levites Nehem. 11.
the English Reformation then will they make you leave the French Reformation You fail against wind and tyde you think that the Governors you shall have hereafter will be like Sir Tho. Layton you are deceived Though this day you had compassed your wish to morrow or the next day after at your Governors pleasure all shall be marred again Finally the Ecclesiasticall Government which you aske hath no ground at all upon Gods word 'T is altogether unknown to the Fathers who in matter of Christian Discipline and censure of manners were more zealous and precise then we are But you cannot of all the learned and pious antiquity shew one example of the Discipline or Ecclesiasticall order which you hold as your Bishop in his book of the perpetuall government of the Sonne of Gods Church doth learnedly teach I pass over what I have my self written concerning it in my book De diversis Ministrorum gradibus and in my Defence against the Answer of Mr. Beza and more largely in my Confutation of his book De triplicigenere Episcoporum I cannot wonder enough at the Scotchmen who could be perswaded to abolish and reject the state of Bishops by reasons so ill grounded partly false partly of no moment at all and altogether unworthy a man of such fame If the Scots had not more sought after the temporal means of Bishops then after true Reformation never had Mr. Beza's Book perswaded them to do what they have done And I assure you that your opinion concerning the government of the Church seems plausible unto great men but for two reasons the one is to prey upon the goods of the Church the other for to keep it under the Revenues and authority of Bishops being once taken away For the form of your discipline is such that it will never be approved of by a wise and discreet supreme Magistrate who knows how to govern Ye see not the faults you commit in your proceedings as well Consistoriall as Synodals men well versed in the Lawes and in government do observe them But they contemn them so long as they have the law in their own hands and that it is far easier for them to frustrate them regard neither Consistorie nor Synodes then for you to command and make Decrees Were your Discipline armed with power as the Inquisition of Spain is it would surpass it in tyranny The Episcopall authority is Canonical that is so limitted and enclosed within the bounds of the Statutes and Canons of the Church that it can command nothing without Law much less contrary to Law And the Bishop is but the Keeper of the Lawes to cause them to be observed and to punish the transgressors of your Consistories and Synodes For the present I will say no more only take notice of this that it is not likely the King who knows what Consistories and Synodes be will grant that to the Islands which doth displease him in Scotland This Gentlemen and Brethren have I thought good to write vnto you intreating you to take it well as comming from him that loves the Islands and the good and edification of the Church of Christ as much as you can doe Upon this occasion I have thought fit to add thus much concerning Dr. Hadrianus Saravia HIs learning is sufficiently known by his works his judgement in relation to the Liturgy and Discipline of the Church of England is declared by this Letter which doth further appear by his Subscriptions following 1. In Queen Elizabeth's time the form required was in these words We whose names are here underwritten do Declare and unfainedly Testify our assent to all and singular the Articles of Religion and the Confession of the true Christian Faith and the Doctrine of the Sacraments comprized in a book imprinted intituled Articles whereupon it was agreed by the Arch-bishops and Bishops of both Provinces and the whole Clergy in the Convocation holden at London in the year of our Lord God 1562. according to the computation of the Church of England for the avoiding of the diversities of opinions and for the establishing of Consent touching true Religion put forth by the Queens Authority And in testimony of such our Assents we have hereunto subscribed our names with our own proper hands as hereafter followeth Unto this Doctor Hadrianus de Saravia the sixth Prebend of the Church of Canterbury being conferred upon him subscribes in these words Per me Hadrianum de Saravia Sacrae Theologiae Professorem cui sexta Prebenda in Ecclesia Cathedrali Christi Cantuariens conferenda est sexto December is 1595. Wherein I find he did immediately succeed Doctor Whitaker whose Subscription is in these words viz. Per me Gulielmum Whitaker sacrae Theologiae Doctorem ejusdemque Professorem Regium in Academia Cantabrigiensi cui sexta Praebenda in Ecclesia Cathedrali Chrstl Cantuarens conferenda est Decimo Maii 1595. According unto which I find Mr. John Dod of Hanwell in Oxfordshire who wrot upon the Commandements to have subscribed in these words Per me Johannem Dod in Artibus Magistrum praesentatum ad Ecclesiam de Hanwell Oxon. Dioces 28. Julii 1585. unto whom abundance more and about that time might be added Mr. Richard Rogers Doctor Reynolds of Oxford c. among whom it pleased me to find the hand of the Reverend and Learned Mr. Hooker thus subscribing Per me Richardum Hooker Clericum in Artibus Magistrum praesentatum ad Canonicatum et Praebendam de Neather-haven in Ecclesia Cathedrali Sarum 17. Julii 1591. 2. In King Jame's time and since the form of the Subscription was thus To the three Articles mentioned in the 36. Chapter of the Book of Canons First that the Kings Majesty under God is the only supreme Governor of this Realm and of all other his Highness Dominions and Countries as well in all Spirituall or Ecclesiasticall things or Causes as Temporall and that no foraign Prince Person Prelate State or Potentate hath or ought to have any Jurisdiction Power Superiority Preheminence or Authority Ecclesiasticall or Spirituall within his Majesties said Realms Dominions and Territories That the Book of Common Prayer and of Ordering of Bishops Priests and Deacons containeth in it nothing contrary to the word of God and that it may lawfully so be used and that he himself will use the form in the said book prescribed in publick prayer and administration of the Sacraments and none other That he alloweth the book of Articles of Religion agreed upon by the Arch-bishops and Bishops of both Provinces and the Clergy in the Convocation holden at London in the year of our Lord One thousand five hundred sixty and two And that he acknowledgeth all and every the Articles therein contained being in number nine and thirty besides the Ratification to be agreeable to the word of God To these three Articles Doctor Hadrianus de Saravia being instituted unto the Rectory of Great Chart in the Diocess of Canterbury anno 1609. subscribes in these words Ego Hadrianus
de Saravia Sacrae Theologiae Professor cui Ecclesia Parochialis de Charta magna Cantuar. Dioces conferenda est his tribus Articulis supra scriptis omnibus singulis in iisdem contentis lubens ex animo subscribo vicessimo quinto die Mensis Februarii Anno Dom. juxta computationem Ecclesiae Anglicanae 1609. Hadr. de Saravia According unto which in succeeding years I find very many of our reverend Divines famous in their times for Learning and Piety have subscribed also which would be needless here to mention in regard their judgments are sufficiently known that way Only there are some other learned men and of a pious estimation whom the vulgar possibly have misapprehended I have thought fit to doe them that right as to vindicate them in it having found them there as fully and heartily subscribing also Each of which being various in some expressions I have put them down distinctly Mr. Nicholas Bifeild whose many pious works hath made him famous subscribes in these words Mart. ult 1615. Ego Nicholaus Bifeild verbi divini Praedicator admittendus instituendus ad vicariam de Isleworth in Comitatu Middlesex hisce tribus Articulis omnibus in iisdem contentis libenter ex animo subscribo Mr. Jeremiah Dike of Epping in Essex an able and constant Preacher and of great esteem in his time subscribes thus Mart. 21. anno 1609. Ego Jeremiah Dike in Artibus Magister legitime praesentatus ad Vicariam de Epping in Essex his tribus Articulis supra Scriptis omnibus in iisdem contentis lubens ex animo subscribo Which two I find subscribing accordingly twice Mr. Daniel Caudery April 25. 1616. Ego Daniel Caudery in artibus Magister admissus ad docendam Grammaticam in Ecclesia Parochiae de Berkin in Comitatu Essexiae his tribus articulis omnibus in iisdem contentis libenter ex animo non coactus subscribo Mr. William Jenkyn Jan. 2. 1640. Ego Gulielmus Jenkyn Clericus in Artibus Magister jam admittendus instituendus ad in Rectoriam sancti Leonardi in vico Colcestriae in Comitatu Essexiae hisce tribus articulis praescriptis antea a me lectis omnibus in iisdem contentis libenter ex animo subscribo Guil. Jenkyn Mr. Calamy Novemb. 9. 1637. Ego Edm. Calamy sacrae Theologiae Bacch jam admittendus instituendus ad in Rectoriam de Rochford in Comitatu Essexiae hisce tribus articulis praescriptis antea a me lectis omnibus in iisdem contentis libenter ex animo subscribo Edm. Calamy And what is here subscribed as to the book of Common-prayer was heretofore to my own knowledge as diligently attended by persons of the like eminency being so farre from absenting themselves that they were carefull to come to the beginning of it And it is also as fully defended by Mr. Hildersham in his 26. Lecture upon cap. 24. of St. John a man of as much learning and piety as any before mentioned to be according to Gods institution Ordinance and Commandement which in another Treatise I have more largely declared with the testimonies of divers others And in his 27. and 29. Lect. exhorts unto kneeling at it and being bareheaded even at the reading of the Psalms and Chapters as of the rest of Divine Service defends the custome of our Church therein as well becomming every one of Gods people to conform themselves unto it In the view of the Registry of Subscriptions of later years I find that till the year 1641. all subscribed as abovesaid and continued it to the Articles of Religion though with several expressions and provisoes In an 1643. thus Tertio Articulo praescripto c. or thus Articulis Religionis praescriptis juxta formam statuti in eodem Casu editi provisi i. e. To the Articles of Religion before written according to the form of a Statute or Ordinance in that case provided and published In 1644. the form was thus Articulis Religionis Ecclesiae Anglicanae juxta formam Statuti in ea parte editi c. quatenus non regugnant foederi Nationali c. i. e. To the Articles of Religion of the Church of England c. as far as they are not repugnant to the National Covenant c. And about 1646. thus Salvo foedere Nationali Then about Octob. 1648. that clause was left out there being it seems in the Covenant somewhat contradicting that horrid Act intended unto the late King of blessed Memory and the form was then only Artioulis Religionis Ecclesiae Anglicanae and so continued till this late happy change of Government when the subscriptions returned to the first form A POSTSCRIPT One thing more in relation to the Lord Primate Usher There hath been a Pamphlet of late revived which had been printed before in his name intituled The Bishop of Armaghs Direction to the Parliament concerning the Liturgy and Episcopal Government c. against which as himself had declared in his life time so have I since his death to be a false fictitious Paper yet notwithstanding it is reprinted and sold up and down as his and accordingly produced at this day by many upon all occasions to his great injury For the further clearing of which let the Reader take notice that in Anno 1640. when it came first out the Primate petitioned the House of Commons for the suppressing of it upon which this Order was conceived as followeth An ORDER of the Commons-House of Parliament for the suppessing of * another Pamphlet falsely fathered upon the said Arch-bishop of Armagh Die Martis 9. Feb. 1640. WHereas complaint hath been made unto us by James Lord Archbishop of Armagh and Priof all Ireland that a certain Pamphlet hath been lately most injuriously fathered upon him and spread under the false title of the Bishop of Armaghs Direction to the House of Parliament concerning the Liturgy and Episcopall Government It is this day Ordered in the Commons House of Parliament that the Master and Company of Stationers and all others whom it may concern shall take such course for the suppressing of the said Book that they shall not suffer it to be put in Print or if it be already Printed not permit the same to be divulged and if any man shall presume to print or publish the Book above mentioned that he or they shall be then lyable to the Censure of the said House H. ELSYNG Cler. Dom. Com. FINIS ☞ 1 Pet. 2. 13 14. John 20. 23. 1 Tim. 5. 17. Tit. 2. 15. Mat. 16. 19. 18. 18 Rom. 13. 4 Ezra 7. 26. Math. 20. 52. 2 Chron 26 18 1 Tim. 2. 2. * As on the other side that a Spirituall or Ecclesiasticall Government is exercised in Causes Civill or Temporal For is not Excommunication a main part of Ecclesiastical Government and Forest Laws a special branch of causes temporal yet we see in sententiâ lat◠super Chartas An. 12 R. H. 3. that