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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27494	Clavi trabales, or, Nailes fastned by some great masters of assemblyes confirming the Kings supremacy, the subjects duty, church government by bishops ... : unto which is added a sermon of regal power, and the novelty of the doctrine of resistance : also a preface by the right Reverend Father in God, the Lord Bishop of Lincolne / published by Nicholas Bernard ...	Bernard, Nicholas, d. 1661.	1661 (1661)	Wing B2007; ESTC R4475	99,985	198

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

there are a great number of Irish who either beare a secret grudge against the English planted among them or having nothing at all to loose upon the first occasion are apt to joyn with any Forreign Invader for we have not used that policy in our Plantations that wise States have used in former times They when they setled new Colonys in any place did commonly translate the antient Inhabitants to other dwellings We have brought new Planters into the land and have left the old Inhabitants to shift for themselves who being strong in body and daily increasing in number and seeing themselves deprived of their means and maintenance which they and their Ancestors have formerly enjoyed will undoubtedly be ready when any occasion is offered to disturb our quiet whether then we cast our eyes abroad or look at home we see our danger is very great Neither may you My Lords and Gentlemen that differ from us in point of Religion imagine that the Community of profession will exempt you more then us from the danger of a Common-Enemy Whatsoever you may expect from a Forraigner you may conjecture by the Answer which the Duke of Medina Sidonia gave in this Case in 88. That his Sword knew no difference between a Catholique and a Heretique but that he came to make way for his Master and what kindness you may look for from the Countrey-men that joyn with them you may judge as well by the carriage which they ordinarily use towards you and yours both in the Court and in the Colledges abroad as by the advice not long since presented by them unto the Councel of Spain wherein they would not have so much as the Irish Priests and Jesuites that are descended of English blood to be trusted but would have you and all yours to be accounted enemys to the designs of Spain In the Declaration publisht about the beginning of the Insurrection of James Fitz-Morice in the South the Rebels professed it was no part of their meaning to subvert honorabile Anglorum solium Their Quarrel was only against the Person of Queen Elizabeth and her Government but now the case is otherwise the translating of the Throne of the English to the power of a Forreigner is the thing that mainly is intended and the re-establishing of the Irish in their antient possessions which by the valour of our Ancestors were gained from them This you may assure your self Manet alta mente repostum and makes you more to be hated of them than any other of the English Nation whatsoever The danger therefore being thus common to us all it stands us upon to joyn our best helps for the avoiding of it only the manner how this may be effected is in question It was wont to be said Iniquum petas ut aequum feras and such perhaps might be the intent of the Project the other day propounded unto you but now I observe the distaste you have conceived against that hath so far possossed you that you can hardly be drawn to listen to any equal motion The Exceptions taken against the Project are partly general made by all partly special that toucheth only some particulars of the former there are two the quantity of the sum demanded and the indefiniteness of the time which is unlimited for the proportion required for the maintenance of Five thousand Foot and Five hundred horse you alledge to be so great and your means so small that in undertaking that which you are no ways able to perform you should but delude His Majesty and disappoint the Army of their expected pay And although the sum required were far less and for a time able to be borne by you yet are you fearful that the payment being continued for some number of years may afterwards be continued as a constant revenue to His Majesties Exchequer with which perpetual burden you are unwilling to charge your Posterity The Exceptions of the second kind are taken against the grants annexed unto the former demands the granting whereof seemed rather to hinder then further the Service as not so agreeing with the Rules of Equity for first some have the full benefits of the grants and have their charge little augmented as the Countrys which pay composition Rents which by those grants during the time of the New payments are suspended Secondly others that have the charge of the payment imposed upon them to the full are not Partakers at all of the benefit of the grants as the Brittish planted in the six escheated Countys of Ulster Thirdly such as are most forward to further His Majesties Service and to contribute with the Most are troubled in Conscience for yielding thereto upon the Terms proposed especially for that Condition whereby the Execution of the Statute against Recusants is offered to be forborne Wherein if some of my Bretheren the Bishops have been thought to have shewed themselves more forward then wise in preaching publiquely against this kind of Toleration I hope the great charge laid upon them by your selves in Parliament wherein that Statute was enacted will plead their excuse For there the Lords Temporal and all the Commons do in Gods name earnestly require and charge all Arch-Bishops and Bishops and other ordinaries that they shall endeavor themselves to the utmost of their knowledge that the due and true execution of this Statute may be had throughout their Diocesses and charged as they will answer it before God for such Evils and Plagues as Almighty God might justly punish his people for neglecting those good and wholesome Laws So that if in this case they had holden their tongues they might have been censured little better then Atheists and made themselves accessary to the drawing down of Gods heavy vengance upon the people But if for these and such like Causes the former Project will not be admitted we must not therefore think our selves discharged from taking further care to provide for our safeties Other consultations must be had and other courses thought upon which need not to be trable to the like Exceptions where the but then is borne in common and the ayde required to be given to the Prince by his Subjects that are of different Judgments in Religion it stands not with the ground of common Reason that such a condition should be annexed unto the Gift as must of necessity de●er the one party from gi●ing at all upon such Tearms as are repugnam to their Consciences As therefore on the one side if we desire that the Recusants should joyn with us in granting of a common aid we should not put in the condition of executing the Statute which we are sure they would not yield unto so on the other side if they will have us to joyn with them in the like contribution they should not require the condition of suspending the Statute to be added which we in conscience cannot yield unto The way will be then freely to grant unto his Majesty what we give without all manner

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

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