adds Ejurationem spontalem excipio de qua nulla inter mortales dubitatio which I need not English Bilson of Subj Rebel part 3. edit Lond. 1586. pag. 276 280. because for substance the same is delivered before him by our own Bishop of Winchester I must confess saith he that except the Laws of those Realms do permit the people to stand on their right if the Prince would offer that wrong I dare not allow their arms Cases may fall out even in Christian Kingdoms where the people may plead their right against the Prince and not be charged with rebellion Phil. As when for example Theop. If the Prince should go about to subject his Kingdom to a forreign Realm or change the form of the Common-wealth from Empery to Tyranny or neglect the Laws established by common consent of Prince and People to execute his own pleasure In these and other cases which might be named if the Nobles and Commons joyn together to defend their antient and accustomed Liberty Regiment and Laws they may not well be counted Rebels I never denyed that the people might preserve the foundation But part 3. pag. 144. he saith It is the Popes Divinity that Princes have their power from the people which he saith they have from God freedom and form of their Common-wealth which they fore-prised when they first consented to have a King I never said That Kingdoms and Common-wealths might not proportion their States as they thought best by their publick Laws which afterward the Princes themselves may not violate In Kingdoms where Princes bear rule by the sword Princes will we do not mean the Princes private will against his Laws but his Precept derived from his Laws and agreeing with his Laws which though it be wicked yet may not be resisted of any subject with armed violence Mary when Princes offer their subjects not justice but force and despise all Laws to practise their lusts Not every nor any private man may take the sword to redress the Prince But if the LAWS of the land appoint the nobles as next to the King to assert him in doing right and with-hold him from doing wrong Note If the Laws appoint THEN be they licensed by mans LAW and so not prohibited by Gods to interpose themselves for safeguard of equity and innocency and by all lawful and needful means to procure the Prince to be reformed but in no case deprived Note Not disinherit where the Scepter is inherited But he explains himself further in the very next page viz. That he meant still according unto Law The rest of the Nobles saith he that did assist them the King of Navarre and the Prince of Conde against the King of France if it were the Kings act that did oppress them and not the Guises Note except the LAWS of the land do permit them means to save the State from open tyranny I wiâ—l not excuse And * part 3. pag. 144. elsewhere I will not saith he examine the Popes Divinity Zachary in his answer to the German Legates Aventin lib. p. 299. wherein he saith the people create their King and the people may when the cause so requireth forsake their King 't is you see the Popes Doctrine I will not saith he examine the Popes Divinity in that he saith Princes have their powers of the people which the Scripture saith they have of God And before part 2. p. m. 328. This is the Supremacy which we attribute to Princes that all men within their territories should obey their Laws or abide their pleasure and that no man on earth hath authority to take their Swords from them by Judicial sentence or Martial violence Howsoever as I said ☜ those things before may be so in Thesi and the matter absolutely considered yet being excited by the fruits to view all the roots again I cannot satisfie my conscience that in Hypothesi and in particular hîc and nunc Note Mr. Pyms speech at the charge of the Earl of Strasford pag. m. 5. Protection and Alleg. 1. Parliament Testimony Remonstr of the state of the Kingdom Novemb. 15. 1641. pag. 26. 1. Bills pâ—ss'd by the King the case was such with us at the beginning of the war And if there had been any urgency to any of those cases yet Mr. Pym whom all men know was no passionate Royallist saith If you take away the protection of the King the vigour and cheerfulness of Allegiance will be taken away though the OBLIGATION remain Protection then and Allegiance are not such correlatives as that they do se mutuò ponere tollere as some would have But to return That the case was not so with us and that this may appear to have been no groundless conceit of my own I produce the two Houses of Lords and Commons We acknowledge say they with much thankfulness that his Majesty hath passed more good Bills to the advantage of the subjects than have been in MANY AGES This for the matter of concessions pag. 23. 2. Security to the Subject Next for the Security hear them again The discontinuance of Parliaments is prevented by a Bill for Trìiennial Parliaments and the abrupt dissolution of this Parliament by another Bill by which it is provided it shall not be dissolved or adjourn without the consent of both Houses Which two Laws well considered may be thought more advantagious than ALL the former because they SECURE a full operation of the present remedy and afford a PERPETVAL spring of remedies for the future Thus the Parliament Sir Benjamin Rudyard his testimony Now secondly That these considerations did then woâ—k strongly upon the hearts of some of their own Members against engaging in the War may be seen by a speech printed of Sr. Benjamin Rudyards In hâ—s Epâ—stâ—e Dedicatâ—ry to him of one of his Trâ—ctates among the rest of Mr. Rous's works to whose worth and piety Mr. Francis Rous a member also gives upon his own long and intimate knowledge a very high elogy He in that speech in the House of Commons July the 9. Anno 1642. page 2. saith Mr. Speaker I am touched I am pierced with an apprehension of the honor of the House and success of Parliament The best way to give a stop to these desperate immenent mischiefs Sir B njamin Rudyard his speech in Parliament is to make a fair way for the KING 's REâ—VRN hither it will likewise give best satisfaction to the people and will be our best justification And again page 3. Note If any man could have credibly told us 1 that within three years you shall have a Parliament 2 that Ship-mony shall be taken away by an Act of Parliament 1. Acts passed the reasons and grounds of it so rooted out as that neither it nor any thing like it can ever grow up again 3 That Monopolies 4 the High-commission Court 5 the Star-chamber 6 the Bishops Votes shall be taken
not his friend Apollos nor himself neither What is Paul saith he or what is Apollos but the Ministers by whom ye believed 1 Cor. 3.5 That they might learn in them not to think of others above that which is written chap. 4.6 Their idolizing of some had been the occasion of the Apostasie of many His Pupil Austin puts this Lecture into practice who in his writings against the separation of his time the Donatists and others endeavours to undeceive the people and sets down the faults as well as the errors of those Schismaticks One place for all Vnde tantae turbae convivarum ebriosorum innuptarum Aug. contr ep Parmen lib. 3. cap. 3. sed non incorruptarum innumerabilia stupra foeminarum unde tanta turba raptorum avarorum faeneratorum Vnde tam multi per suas quique regiones notissimi tantundem volentes sed non valentes Optati If you be wheat and not chaff saith he whence is it that there is in Optatus the Donatist or Separatist his faction such a crowd of luxurious persons drunkards unmarried but not unmarr'd women innumerable rapes and ravishments whence this throng among you of oppressors of covetous of usurers whence is it that there are so many who are well known in their several Countries to be as curst Cows though they have shorter horns Matth. 7.15.16 But had our Saviour been either understood or believed the ravening Wolves had never crept into the flock in their Sheeps cloathing but they would if observed have been discerned by their fruits interpreted Rending and tearing as was said before being a fruit of thorns and thistles not of the vine or fig-tree St. Paul attributes it to the folly and negligence Rom. 16.17 as well as the charity of the Romans that they did not observe that those who caused divisions amongst them contrary to the doctrine which they had received did but with flattering words and sweet preaching according to Mr. Tindals version deceive the simple and serve their own bellies But yet I must add that distinction here which our Saviour uses in another case I speak not of them all Joh. 6.70 But as the Sea the more it flows on one side the channel the lower it ebbs on the other so the immoderate preferring of some doth necessarily carry with it the undervaluing of and prejudice against others With the contempt of others better oft-times than the former This appeared in the Corinthians and Galatians who by how much the more they doted on their new teachers by so much deeplier were they prejudiced against their old Minister and Apostle Insomuch that he could neither speak nor write but he was taken either for a fool or a mad-man or an enemy 2 Cor. 10.10 chap. 5.13 His speech is contemptible say they And If I be besides my self saith he it is for your consolation implying that they thought so of him And Gal. 4.16 Am I become your enemy because I tell you the truth Now the fruit of this evill root in my self was that I did not greatly mind what those of the contrary part either said or wrote Whom if I had piously and considerately heard and read it had in all likelyhood either prevented or recovered my falling sooner Euseb hist lib. 6. cap. 6. But not onely Dionysius in the Historian hath taught us to become boni numularii omnia Probantes quod bonum fuerit retinentes Good mony-changers ' proving all and keeping that which is good But Austin himself also hath informed us that a real adversary to the truth may be read so it be warily and with wisdom Hence it is that he commends the Rules of Tichonius the Donatist unto the reading of all men as we saw already Quod ideo dicendum putavi ut liber ipse legatur à studiosis cautè sanè legendus est Aug. de doctr Christ lib. 3. cap. 30. ad fin non solùm propter quaedam in quibus ut homo erravit sed maximè propter illa quae sicut Donatista haereticus posuit Which I therefore speak saith he that the book it self of Tychonius may be read by the studious so it be warily not only in regard of those things wherein he erred as a man but especially in regard of those which he wrote as a Donatist Job 7.51 But read he might be It was the precipitancy of the old Pharisees condemned by one of themselves when he came to some farther moderation That they condemned and judged a man before they heard what he could say for himself This is that which a Minister of the Gospel above all men should observe so to walk in the very eye of Christ as to do nothing by partiality 1 Tim. 5.21 This Canon therefore was transgressed 6. Cause Want of due reverence to the Church and State 1. In general 6. As the wisdom of Law-givers is seen not onely in the matter but the order also of their Laws so the Lord with great prudence placed that Precept first in the second Table of his Laws from whence directly or occasionally the observation of the rest depend Honor thy father and thy mother The true exposition of which is contained in the first rudiments to be instilled into children but through that neglect we want the efficacy of it being men yea and Teachers also viz. A neglect Catechism in the Book of Common-Prayer duly and heartily to honor and obey the King and his Ministers To submit our selves to all our governors teachers spiritual pastors c. That is a default in my reverence to the Church and Common-wealth with the Governors of both was another and an eminent cause of my prevaricating For the transgression of which commandment as I deprived my self of the promise annexed so incurred I the threatning implyed so that had it not been for the rich mercy of God and clemency of others my days might not have been so long in the land of the living as they have Although I committed nothing by Law criminal Isa 8.20 To the ' Law and to the Testimony saith the Prophet Which is not to be restrained to the Scriptures onely though so meant there but unto all expressions of the wisdom goodness and government of Almighty God toward men declared in the Laws which are nothing else but as I may so speak copies of those Attributes and of Gods eternal Law the first Original Hence the disobedience unto the Legitimate Governors Administrators and Expounders of the Law of God is made Rebellion against himself and a presumptuous sin by the Lord in Moses And in particular Deut. 17.2 In particular 1. Our own Church R. Hook Eccles Pol. l. 5. § 71. touching the Church the Laws Governors and body of it That speech of one doth not want its weight as none of his did As becometh them that follow in all humility the ways of peace we honor reverence and obey in the
the Kingdom Dec. 15. 1642. was the fountain of all the following mischiefs The very first line is Your Majesties most humble and loyal subjects the Lords and Commons in Parliament assembled Next the Oathes of Allegiance and Supremacy do declare That the Kings Majesty is the onely Supream Governor of this Realm over all persons and in all causes 2. Oathes of Supremacy and Allegiance 3 Eliz. cap. 1. Kings Answer to the Remonstrance of May 26. 1642. Remonstr of Lords and Commons Nov. 2. 1642. Ecclesiastical and Temporal and of all other his Dominions and Countries Yea and every Parliament-man before he can sit is bound by Law to swear them Now this is not answered in my judgment by a saying out of a Private * Fleta lib. 1. cap. 17. de justitiariis substituendis Lawyer that Rex habet in populo regendo superiores legem per quam factus est curiam suam videlicet Comites Barones And by that other that Rex est major singulis but minor universis For the former Author hath that sentence and words out of Bracton who hath several times also the quite contrary as shall appear Again It is against the tenor and current of Law and Lawyers and the known practise of the Nation Thirdly It may bear an other interpretation namely understanding the Law either of God who makes Kings Prov. 8. or of men made with the Kings consent whereunto he hath voluntarily obliged himself from which at first he might be free And by the superiority of his Court their legal jurisdiction conferred on them by his approbation for decision of ordinary controversies that may fall betwixt himself and his Subjects but not simply his superiors first because he calls it His Court now the owner is greater than the thing owned as such Again else the Earls and Barons were the superior power to the King Fourthly This refers not at all to the House of Commons whereof neither Fleta nor his Author Bracton in this sentence make any mention Again secondly the Oathes of Supremacy and Allegiance and the style the Parliament speak in of his Majesties loyal and humble subjects the Lords and Commons assembled in Parliament Remonstr Nov. 2. 1642. are not answered by saying that this of supream head and governor over all persons Object in all causes is meant of singular persons rather than of Courts or of the collective Body of the whole Kingdom And that it is meant in Curia not in Camera in his Courts not in his private Capacity and properly onely in his high Court of Parliament wherein and wherewith his Majesty hath supream Power For first Answ 1 The Oathes speak comprehensively both of Persons and Causes over all and in all So again the style of humble and obedient subjects is spoken as from them as the two Houses of Parliament for so they say assembled in Parliament Now if Subjects then and there sure Soveraigns or associates in Soveraignty they cannot be the terms in the same respect are contradictory Thirdly If the King be acknowledged to be the fountain of justice as the Law and Lawyers say he is of which anon then both Laws and Courts flow from him and thence are called his Laws his Courts and so ordine naturae dignitatis both in nature and dignity must be before and above both His splendor is in his Courts but his Supremacy not onely there but in his person also from whence it was derived to his Courts For there must be a First in nature either the King or his Courts and if they be His Courts then he made them and therefore in esse naturae before them Neither doth it hence follow as is there inferred Object That then the King may over-rule all his Courts Ibid. even the Parliament it self and so the goodly frame of Government should soon be dissolved and Arbitrary power brought in Answ For the King having both consented and sworn to the Laws and to the maintaining the jurisdiction of his Courts acting according to those Laws is not now in that respect sui juris and arbitrary in Government but obliged both to God and man to act by Laws and to preserve his Courts unviolate But if any Court shall assume a greater power than the King and Law hath given them or act in opposition to that power from whom they had their being whilst he doth not openly reject all Laws and Government much less when he doth rationally together with as many or more both of Lords and Commons though excluded the formality of being in such a place judge that he acts according to Law in the main of his proceedings In such case and in such actings they are not such a Court nor are not authorised with power from above but act excentrically and as private persons unto whom the Declaration grants the King to be superior As the Army having received Commission from the two Houses of Parliament afterward turned their Arms against them which they could not do by their Commission as also a great fautor of their proceedings since then spake in my hearing God thereby perhaps representing to the Houses by the Army their own failings toward their Superior And the Armies reasoning was on the like principles viz. That they were entrusted with power for the Kingdoms preservation and that the Parliament degenerating they must not see the Kingdom perish Object 3 Neither may it be received that if the Parliament may take account of what is done by his Majesty in his inferiour Courts Ibid. much more of what is done by him without the authority of any Court For to speak properly the Parliament takes account not of the Kings actions or authority in his Courts but of his Officers and of their administration of that authority and this also by the Kings consent established by Law whereby they are enabled so to do Or to speak yet more properly The Parliament that is the King Lords and Commons for the Parliament is not without the King as being the Head of it but without and in opposition unto him and the Laws they do not take such cognizance Again for that saying That they might much more take account of the Kings actions that are done without the authority of any Court meaning the great administration of Justice and the raising of Arms Seeing no Court is superior to its Author the King therefore no Court can give authority to him but he to them nor can they call him to account for then they were his superiors and had the Regal Power and himself should be no King as is expresly affirm'd in Mr. St. John's speech against Ship-mony of which afterward Humbly represent to him they may his miscarriages and punish his Ministers so it may be done without sedition and assuming the Sword which is inseparable from the Supreme Power Lastly How can this be assented unto that because when the Title is dubious Ibid. pag. ult he is
superbiam quemadmodum digni sunt Dei justo judicio in omnibus supervenienti By whose command saith he men are born by the same command Kings are constituted fit for those who in each time are to be governed by them Some of them are given for the amendment and profit of their subjects and preservation of Justice but some for terrour and punishment and rebuke and some for mockery and contumely and pride according as men deserve the just judgment of God prevailing in all things Thus he by which he implies prayer and patience but no resistance Tertullian likewise Apologet. cap. 30. cap. 33. cap. 37. A quo sunt secundi Reges post quem Deum primi ante omnes super omnes Deos. From whom God they Kings are second after whom they are first before all and above all Gods that is above all inferiour Magistrates In a word we may see the sense of Antiquity in this point in him Instit l. 3. c. 3. § 10. Aug. Contr. Faust lib. 22. cap. 75. from whom Calvin would have us learn it in all viz. S. Austin Ordo naturalis hoc poscit ut suscipiendi belli Anthoritas penes principem sit exequendi autem ministerium milites debeant Natural order saith he requires this that the Authority of undertaking war be in the power of the Prince but that the souldiers owe the service of execution and management And that they wanted not either number or strength one of the former Authours gives us assurance Tertul. Apologet cap. 37. Si enim hostes extraneos non tantum vindices occultos agere vellemus deesset nobis res numerorum copiarum If we would saith he become open enemies and not secret revengers would there be wanting to us the force either of number or Armies And so shews that the Christians filled all places insomuch that should they but have withdrawn themselves only from the rest of men they should have made a desolation in the world And thus of the Primitive Christians * Anticavalierism 7. Reformed Churches So vain is it to say that Tertullian was mistaken in their number 7. In the last place come we to the examples of the Reformed Churches particularly those of France and Holland who are said to have defended themselves by arms as we have done defended by our Writers and owned by our Princes For Answer First we are to note that though perhaps it should be granted that it may be lawful in some cases for oppressed subjects to call for help unto other Foraign and lawful power because these powers are coordinate with their own in respect of degree and dignity and in such case there is no violation of order by the rising up of the inferiour against his Prince But secondly they were neither defended by our Writers Difference of Subject and Rebel part 3. pag. 279. Ed. Lond. 1586. nor patronized by our Princes farther then the Laws and their case as represented by them did allow If the Laws of the Land saith Dr. Bilson speaking of the French the Scottish and the Holland Civil wars do not permit them to guard their lives when they are assaulted with unjust force against law we will never excuse them from rebellion And a little after for my part I must confess saith he that except the Laws of those Realms do permit the people to stand on their right if the Prince would offer that wrong I dare not allow their arms And another treating of the same example saith Quarum injuriarum atrocitates Abbot de Antichrist cap. 7. n. 5 6. occasionem fortè dederunt bello civili dum vim vi propulsant tantummodo qui contra jus fasque indignissimè habiti id sibi per patrias LEGES licere judicarunt The horribleness of which injuries saith he peradventure gave occasion to the Civil war whilst they do only repell force by force and who contrary to all right and equity were treated most unworthily and did judge that they might do so by the Laws of their Country And again Hîc verò politica res agitur quid principi juris in subditos per leges cujusque Reip. fundatrices permissum sit The question here saith he is matter of Civil policy viz. What power the Prince hath over his subjects by the fundamental Laws of each Common-wealth So that we see they defended these actions of the Protestants abroad so far only as they were legal This for their cause But as to ours the former Authour shews it to be different The German Emperour saith he is elected and his power abated by the liberties of the Princes Bils of Subj and Rebel part 3. p. 277. But the Queen of England hath one and the same right over all her subjects be they NOBLES or others You see he makes our cause and case Kings of Engl laws and allegiance to differ from the former CHAP. VII Reply to certain general Reasons for the War Scripture and Reason for defence of Arms a Book so called AND now to draw towards an end of this first point the War The defences made in the justification of the War they are of three sorts from Scripture from Law and from Reason Those from Scripture and Law have been replyed to before SECT I. Law TO those from Reason laid down in the Book quoted in the Margin a seven fold errour more especially hath miscarried the Authours though men otherwise of Learning and Piety first in mistaking the word Law They seem to take the word Law to signifie only the agreements pactions and rules established by mutual consent betwixt Prince and people and make this only to be the ground of subjection and of commanding So that what is beyond it is no way obligatory either to be performed or suffered under farther then necessity and the want of power to resist doth enforce But they forget that there is another and superiour Law viz. that of God's Soveraignty oftentimes appointing an Invader or an Usurper or a Tyrant to rule for the punishment of a people Whose will only is the Law and whom God will have obeyed by all subjects in things lawful and not resisted in things unlawful So he appointed Nebuchadnezzar Jer. 25.15 not onely to rule over the Jews but over all the Nations there mentioned and they are enjoyned to obedience unto him So Hos 13.11 Hos 13.11 Jeroboam and the following Kings over the ten Tribes in his wrath as himself saith or even over all Israel as Saul who is understood to be pointed at in that Text. And of their Kings 't is expresly said they should onely be able to cry out in that day which by their practise 1 Sam. 8.18 may be understood that they should be allowed to do no other For else why joyned they not with David or why did not David himself resist him but always fled from him And the punishment of all those subjects that rebelled in the
Majesties last Message concerning the Militia p. 10. upon any pretence whatsoever without our consent saith he to raise any part of the Militia of this Kingdom Nor hath the like been ever commanded by either or both Houses since the first foundation of the Laws of this Land And though he produce * Proclamation of Jun. 18. 1642. Acts of Parliament for his power as 7 Edw. 1. and divers others together with the known practise of the Nation SECT VI. No means of Preservation SIxthly they object If no resistance be permitted to a State Senate or inferior Magistracy then is there no means left of preservation oftentimes which is against the Law of Nature when force is offered for that teaches and allows vim vi repellere to resist force by force But this rule is applicable to particular Answ 1 persons and so indeed admitted by these Authors and to private men self-preservation from violence is as much granted by the Law of nature to them of right as to a State Senate or Inferior Magistrates And what a gap is this to all disorder if the bellua multorum capitum should find this to be its strength 2. Again Id possumus quod jure possumus if God and Answ 2 the Laws deny us help Naz. Orat. 1. we have onely Nazianzen's way of victory left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. I have one medicine against all maladies one way to obtain victory viz. to die for Christ Duâ—lies of the profess of Aberdeen to the Br. Answ dupl 2. n. 12. Matth. 26. which he spake when in the time of Julian's persecution the Christians were more in number and stronger of hand than the Heathens Our Saviour could have prayed for twelve Legions of Angels but he had no means to save himself from ruine Neither had the ten Tribes when Jeroboam and others oppressed them for the means of resistance which they used proved at all no remedy nor had the Kingdom of Juda 2 King 16. when mancipated and made subject by Ahaz unto the King of Assyria which it seems God owned for afterward when his Successor and the posterity of that generation rebelled under Hezekiah 2 King 18. they smarted for it and confess'd it though afterward upon a barbarous demand they had a just cause of defence against him All conveniences have their inconveniencies In a free Monarchy there is more safety but there is danger of some oppressions Matth. 19. If the case be so with the husband and wife Object it is not good to marry and better in a free state Resp First capiat qui capere potest those who are free may do so but we are obliged even by natural bâ—rth-right to this subjection 24 H. 8. c. 12. as the Act of Parliament saith and to the Laws of a free Monarchy But secondly Hom. Iâ— B. Arist Eth. l. 8. c. 12. Plat. de Regno Plutarch de unius in Rep. Domin Tom. 2. I say with Homer Aristotle Plato Plutarch and other Antients and Modern yea and with God himself who never govern'd his people any other way not by Aristocracy or a popular State but by some One either temporary as the Judges were or permanent who according to the Laws exercised sole government even Samuel himself that 't is both the greatest safety as well as the greatest Honor not onely to a Church but also to a Common-wealth Isa 49. that Kings should be its nursing fathers and Queens its nursing mothers Quod enim praestabilius est Plin. Panegyr Trajan dâ—ct à principio aut pulchrius munus deorum quà m castus sanctus diis simillimus princeps For what saith mine author can be a more profitable or honourable gift from heaven than a moderate religious and God-like Prince c. But of this else-where But to be sure Note after God did establish a setled government among his people it was that of a Monarchy and that a free one too as * Ut humana gubernatio divinae quà m simillima sit Ficin Arg. in Plat. de Regno 3. coming nearest to the image of his own government Lastly It is very rare if at all truly to be exemplified except perhaps in Caligula or Nero that a Prince will endeavour the ruine of the Common-wealth of the Government indeed he may but not of the Common-wealth for then over what shall he reign and whom shall he govern King John King John would have subjected the Kingdom to the Pope as Ahaz did his unto the King of Assyria but both of them thought they did it to preserve 2 King 16. not onely their own interest but also their Kingdoms which they conceived would be in peril to be ruined else This for their sixth mistake SECT VII This will tempt Princes to become Tyrants I Come now to the last viz. That if Kings do know their subjects are so principled as not to dare in conscience to resist no nor the State or Parliament it will open a wide gap to Tyranny and all oppression But first it is certain that God set up this Government Answ 1 as best among his own people to whom he gave no power of resistance and the Princes knew the people so to be principled surely the Loâ—d foresaw a greater mischief in any other government than this hazard Again The Answ 2 Roman Emperors did know that the Christians were principled not to resist both by the Scriptures Justin Mart. Apol. 2. Tertul. Apologetic and their profession and practise insomuch that Julian jeers them for it and says they must turn the other ear Yet Christ who gave this precept and the Apostles who also exemplified it did foresee what ill use might be made of it but not so bad as of the contrary viz. the permission of resistance Thirdly Some Princes that knew their absoluteness and professed it in reference to accomptableness Answ 3 unto their subjects yet have professed and generally practised the obligation of themselves unto the the Laws King James for example Law of Free Monarchies Edit Lond. 1616. pag. 200 201. Their obedience the subjects I say saith he ought to be to him their lawful King as to Gods Lieutenant in earth acknowledging him a Judge set by God over them having power to judge them but to be judged onely by God whom to onely he must give count of his judgment following and obeying his lawful commands eschewing and flying his fury in his unlawful without resistance but by sobs and tears to God c. But yet in the same work he saith Law of Free Monâ—rch Albeit I have at length proved that the King is above the Law as both the Author and giver of strength thereunto yet a good King will not onely delight to rule his subjects by the Law but even will conform himself in his own actions thereunto c. So this Prince And why should we think that the Author of such power putting
lost the Revenues of a good part of a Bishoprick as 't is said which he had purchased And it may be others of these Brethren are ejected as they had ejected others For these times are like those Ruffin Hist eccl l. 1. c. 21. Ea tempestate foeda facies ecclesiae admodum turpis erat non enim sicut prius ab externis sed à propriis vastabatur Fugabat alius alius fugabatur uterque de ecclesia erat praevaricatio erat lapsus ruina multorum Similis poena sed impar victoria similiter cruciabantur sed non similiter gloriabantur quia dolebat ecclesia etiam illius casum qui impellebat ad lapsum At that time the face of the Church was foul and uncomely indeed for not now as formerly the Church was destroyed by enemies but by her own One is driven the other drives him away and both of them of the Church Offences and falls and ruines there were of many All were like sufferers but not all like conquerors All were tortured alike but all could not glory alike for the Church did lament even his fall that forced another to miscarrry saith the Historian But to leave the men and to come unto the matter 3. Their matter The premises are not established they say because there is Addition Detraction and Alterations made in them since the Originals and first establishment For Answer Object 1 Addit Substract Alterat Answ we may note here a twofold distinction 1. Of persons private or publick 2. Of things lighter or more material to apply these If the Alterations Additions or Detractions alledged be done by private hands and in things of lesser moment Misprisions in lesser things by private hands the main continuing unviolate It would be better thought on whether such a misprision be it casu or consilio unwittingly or willingly ought to invalid a publick act For then perhaps neither the Brethren have an authentick Bible nor any Lawyer a true Statute-Book because there are many faults do happen by the pen and by the press which may have happened in the things we speak of But secondly if such alterations In more material ones and by publick persons c. be made by publick persons or in things material it must be considered what powers the Laws do give unto them in these affairs now it is certain and the Brethren acknowledge it that until 17 Carol. 11. The King had freedome by Law to appoint under his Broad Seal Commissioners for Causes Ecclesiastical Reasons for Reform p. 51. to amend whatsoever might be reformable in the Church And in the Act for uniformity of Common-Prayer Act for uniformity of Com. Prayer at the end of it it is granted unto the Queen that if there shall happen any irreverence in the service of God by the mis-using the orders appointed in the Common-Prayer-Book she may by her Commissioners or by the advice of the Metropolitan ordain further rites or ceremonies for the advancement of the glory of God c. Several Acts in K. Hen. 8. Edw. 6. Q Eliz particulaâ—ly that of 1 Eliz. cap. 1. Necessit of Reform p. 50. Now by this and other particular Acts that restored all Ecclesiastical power from the Pope unto the Crown And particularly by the Act of 1 Eliz. cap. 1. wherein having first united and annexed all Spiritual and Ecclesiastical jurisdiction to the Imperial Crown of this Kingdom they are the words of the Brethren it addeth what power shall be given by commission under the Great Seal to exercise the same in this following clause viz. And that your Highness your Heirs and Successors Kings or Queens of this Realm shall have full power and authority by vertue of this Act by Letters Patents under the Great Seal of England to assign name and authorise when and as often as your Highness your Heirs and Successors shall think meet and convenient and for such and so long time as shall please your Highness your Heirs or Successors such person or persons being natural born Subjects to your Highness your Heirs or Successors as your Majesty your Heirs or Successors shall think meet to exercise and use occupy and execute under your Highness your Heirs and Successors all manner of jurisdictions priviledges and preheminencies in any wise touching or concerning any spiritual or ecclesiastical jurisdiction within these your Realms of England and Ireland or any other your Highness Dominions and Countries And to visit reform redress order correct and amend all such errors heresies schismes abuses offences contempts and enormities whatsoever which by any manner spiritual or ecclesiastical power authority or jurisdiction can or may lawfully be reformed ordered redressed corrected restrained or amended to the pleasure of Almighty God the increase of vertue and the conservation of peace and unity of this Realm Now howsoever the Brethren would make this Act void after the Act of 17 Car. 1. of which anon yet the things we speak of being transacted before remain in force by vertue of that Act. And certain it is that not only the Kings themselves but the Parliaments also the Judges the Ministry have always thought that by the King some alterations might be made by vertue of these Acts without violation of Law provided nothing were done contrary to any thing in the Book contained Preface to the Com. Prayeâ— Book especially when the King shall be supplicated by his people thereunto Hence the King in his Proclamation for the Authorizing of the Book of Common-Prayer by occasion of the Conference at Hampton Court which having reflected on saith Kings Proclamat for establishing the Book of Com. Prayer And for that purpose namely to satisfie the scruples of some tender consciences gave forth Our Commission under Our Great Seal of England to the Arch-Bishop of Canterbury and others according to the form which the LAWS of this Realm in like case prescribe to be used to make the said EXPLANATION c. And it is also certain that the same not only Kings successively but also Parliaments and Judges with all the other Magistracy have taken all the premises viz. The Doctrine or Articles of Religion the Worship or Common-Prayer-Book The Discipline and Government to be established by Law Or else how will the Brethren or how can any other free the Kings from Arbitrary Government the Parliaments from betraying the publick liberties the Judges from perjury and perverting Law and other Magistrates from oppressing of the people if men have been punished for disobedience to these if not established by Law But surely we may more safely confide in the judgment of so many Acts of Parliament and Laws of so many Princes By divers Ministers of sundry Counties so in the title K. Ja. Instructions to Preachers 1622. Artic. 4. Parliaments Judges Magistrates then in the conjectures of certain Country or County Ministers what is Law The rather because this being a Prerogative Ecclesiastical
But all this so as that no Article of the Confession no point of Doctrine no part of Worship is altered And yet the Brethren have raised such a hue and cry as if the later Bishops yea and Princes not excepting Queen Elizabeth had a design to corrupt the Articles to poison the Worship to impose unestablished things upon the conscience and liberty of the Subject and to punish men for disobedience thereunto As if all Religion were pessundated and Omnia in pejus ruere retro subâ—apsa referri All goes to ruine Thames to Tyber flows Th' Assembly to a Convocation grows As if as Pauls by the Brethrens fautors so the whole Church were like to be an Augaean Stable Well spake Tertullian of their fathers Prescript adv Heres non longè ab initio Scripturas obtendunt hac suâ audacia statim quosdam movent in ipso verò congressu firmos quidem fatigant infirmos capiunt medios cum scrupulo dimittunt They pretend Scripture saith he and by this their confidence they presently move some In disputation they trouble those that are strong they take the weak and send away the middle sort with doubting I conclude that notwithstanding the exceptions of the Brethren the Common-prayer-book as well as the Articles Act for uniformity of Com. prayer is established by Act of Parliament And that therefore If any manner of Parson Vicar or other whatsoever Minister shall preach declare or speak any thing in the derogation or depraving of the said faid Book or any thing therein contained or any part thereof and shall be thereof lawfully convicted shall forfeit c. I have done with the second Head of Objections viz. The establishing of the Liturgy and Worship Subsect 3. Discipline established Object I Come to that against the third the Discipline which they say is not established neither The discipline not establish'd They instance in the Episcopal Courts and Canons the first whereof is Jurisdiction Now the Bishops are of age Answ let them speak for themselves One of them Arch-bishop Whitgift against T. Cartwright Bishops Courts Lord Cant. speech at the censure of Dr. Bastwick c. in the Preface and the greatest in his time doth acknowledge That they exercise their jurisdiction in their Courts by vertue of the Laws and Commissions Royal onely The next in the same rank goes farther and upon occasion of such calumny makes it his suit unto the King and I do humbly in the Churches name desire your Majesty that it may be resolved by all the reverend Judges of England and then published by your Majesty that our keeping Courts and issuing Process in our own names and the like exceptions * Namely by T. Cartwright and others formerly taken and now renewed are not against the Laws of this Realm as 't is most certain they are not Thus far he What can indifferent men desire more then an appeal to all the legal Interpreters the Judges of that Law which they are said to violate and to the supreme Judge and spring-head thereof the King This for their Courts The Canons of the Church K. James As for the Canons Because the King-craft of that Prince which did confirm them as himself calls it is herein question'd as if he understood not what did touch his own prerogative and the Laws for he by his Authority under the Broad Seal confirmed those Canons I shall not take upon me the vindicatâ—on of so great a Person seeing he hath a Grandson and Successor our present Soveraign to do it for him at whose feet and the Laws I shall let that lie the rather because that point is like very shortly to be determined by publick authority So much for Discipline Subsect 4. Of Government Episcopal THe last is Government Episcopal namely and here 25 Edw. 3. Ann. 1350. Necessity of Reform p. 40. illis adhaeret aqua Themselves acknowledge and cite the Act saying That whereas the holy Church of England was FOVNDED in the estate of PRELACY within the said Realm of England by the said Grandfather Edw. 1. and his Progenitors and the Earls and other Nobles of his said Realm and their Ancestors to inform them and the people in the Law of God c. This then is granted to be according to the constitutions of this Nation Legal which is moreover known to all by this That all Acts of Parliament since that foundation have given the precedency of Baronship unto the Bishops the form usually being The Kings Majesty with the assent of the Lords Spiritual and Temporal Object doth enact c. Nay but though Episcopacy was established by Law 17 Car. cap. 1. Office of Episcopacy ceased yet it is not so now For the Act of 17 Car. 1.11 repeating the clause of the Act of 1 Eliz. 1. which instals the Queen and her Successors with power of Ecclesiastical jurisdiction the onely ground of the Bishops authority and jurisdiction Reasons for necessity of Reform p. 51 52 53. and repealing that clause did besides the taking away their Votes in Parliament take also away their power authority and jurisdiction and so the very office it self of Episcopacy whereupon the Ordinance of Lords and Commons makes all their grants void since 17 Car. 1. because then their Office expired Answ 1 For answer first in general That it was neither in the purpose nor to speak as the thing is in the power with due observance be it uttered of either Parliament or Prince to take away the powers which are essential and unseparable from the Crown and Office of a King which we see of right to have belonged and with praise to have been executed not onely in the Scripture both by Jewish and Heathenish Princes as by Nebuchadnezzar by Cyrus Dan. 3.29 Ezr. 6. Jon. 2. by Darius by the King of Ninive c. as well as by David Jehosophat Hezekiah and Josiah but also in the primitive Church by Constantine and Answ 2 others after him Besides we may not conceive the Parliament intended to countervene an express Article of the Confession of this Church Artic. 37. of the Civil Magistrate which having named the Queens Majesty saith Unto whom the chief government of all estates of this Realm whether they be Ecclesiastical or Civil in all causes doth appertain That prerogative which we see to have been given always to all godly Princes in holy Scripture by God himself And in particular that it was not the Answ 3 purpose of the King or the two Houses as then they were to take away the office and ordinary jurisdiction of Episcopacy appears evidently in that the King he asserts it to be a main cause of the war Ei kâ—â— Basilic Med. 9. and of his own calamity for that he would not consent thereunto How oft saith the King was the business of the Bishops injoying their antient places Bishops Votes in Parliam and undoubted privileges in the
their general exception The next is against the Ceremonies of this Church and of the Common-prayer Book in particular Of the Ceremonies in partic Against which they except these things First that they are not established by Law Secondly that they are superstitious Thirdly that they are scandalous Fourthly that they have been occasions of persecution Fifthly they are burdensom for their number And lastly even by the consequence of the Article 34. of the 2. Homilie of the time and place of Prayer by the very Preface of the Common-prayer Book it self and also the practice of the Bishops they ought to be removed Touching the first that they are not established they endeavour to prove first generally in that the Common-prayer Book is not established secondly particularly because of the Book of 2. and 5 6 Ed. 6. and the Act of Uniformity of Common-prayer Touching the first that they are not established In the Answ to the sixth gen Except because the Common-prayer Book is not established hath been answered above Touching the particular proof here the Brethren do prevaricate not unpalpably and very undutifully traduce Qu. Eliz. and the Parliament that established the Book of Common Prayer P. 34. For first they say that However the Rubrick before the Book of Common-prayer printed in 1 Eliz. directeth to use such Ornaments as were in use in 2 Edw. 6. Ornaments of service yet that is no part of the Book of Common-prayer which the Parliament of 1 Eliz. established because the Book of 5. 6 Edw. 6. hath no such Rubrick or direction and that Act of 1 Eliz. for Uniformity of Common-prayer injoyns all things to be done according to the Book of 5 6 Edw. 6. and none other nor otherwise therefore nothing according to the Book of 2 Edw. 6. which yet * P. 39. afterward they say is good Law So that they make that Parliament very weak and inconsiderate men Answ and indeed meer C. Combs if that word might be used in reference to so awfull an Assembly that what they appointed in the very entrance of the Book by Rubr. they would establish they did by the Act immediately overthrow They appoint such Ornaments in the Book unto the Minister in Divine Service as was in use by Act of Parliament in the second year of Ed. 6. And in the Act they conform the Prayer-book unto that of 5 6. Ed. 6. and none other or otherwise As if the former were not an Exception and a Provâ—so also in the Act it self Act for Uniformity prope sinem Provided alwayes sayes the Act and be it enacted that such Ornaments of the Church and of the Ministers thereof shall be received and be in use as were in the Church of England by the Authority of Parliament in the second year of the Reign of King Edw. 6. untill other order shall be therein taken note by the Authority of the Queens Majesty Note with the advice of her Commissioners appointed and authorised under the Great Seal of England for Causes Ecclesiastical or of the Metropolitane of this Realm Which latter clause of the Act yields a farther Answer to the Breth viz. that if those Ornaments were not otherwise established either by the Act or by the Liturgie yet by this Act Other Ceremonies if they be established by the Queen and her Commissioners and so by the following Princes Q. hath power to ordain Ceremon Rites and Orders Ecclesiastical it is sufficient The like may be said for Ceremonies Rites and Orders appointed by the Book That Act immediately after the former words subjoyning And also that if there shall happen any contempt or irreverence to be used in the Ceremonies or Rites of the Church by the misusing of the Orders appointed in this Book the Queens Majesty may by the like advice of the said Commissioners or Metropolitane ordain and publish such further Ceremonies or Rites as may be most for the advancement of Gods glory the edifying of his Church and the due reverence of Christs holy Mysteries and Sacraments So that here is establishment enough Next they would prove that the Ceremonies in the Common-prayer Book for of those they are speaking are not established by Law Pag. 38. because the Common-prayer Book of 2 Edw. 6. is in some things referred to And particularly as to Ornaments and Rites both by the Rubrick before Common-prayer in the present Liturgy and by the Statute of 1 Eliz. 2. So that as to this point vâ—z of Ornaments and Rites which they named and as to Ceremonies for of those they are speaking and instance in them presently so much of that Book is still in force by Law But that Book hath expresly given a liberty in some of the things here desired to be no further imposed where in the last page thereof called Certain Notes for the more plain Explication and decent Ministration of things contained therein it saith As touching kneeling crossing holding up of hands knocking upon the breast and other gestures they may be used or left as every mans devotion serveth without blame This say the Brethren is still good Law c. wherein they do as well falsifie as prevaricate for neither the Rubrick before the Common-prayer nor the Act for Uniformity do name Ornaments and Rites as the Brethren recite the words but Ornaments only Now the word Rites comprehends the Ceremonies also which are not referred to in this Act but bounded in the Book it self and further liberty given to the Queen about them as we saw above out of the Act. Again they prevaricate for they know it was far from the meaning of that Rubrick they quote in 2 Ed. 6. when it names kneeling crossing and other gestures as things indifferent to be done or left according to every mans devotion Far it was from them to intend the Crosse in Baptism or the kneeling at the Communion or other gesturâ—s establisht in that very Book and by Act of Parliament and the latter whereof they explain by Rubrick in the Book of 5 6. Edw. 6. But the Brethren know they meant these words of such other Crossings and Kneelings and gestures which were many in those times not appointed by the Book So much for the â—stablishment The next is they are superstitious Superstitious Thirdly scandalous Both which have been replyed to above to which I referre for brevities sake only because this Tract is growen farre beyond what I intended The fourth is they have been occasions of persecution to manâ— able and godly peaceable Miniâ—teâ—s and sober Christians With reference to what hath been said above I add Pâ—â—â—â—â—ble Ministâ—â—s first Touching the Ministers that peacâ—â—ble they are not if like the Brethren Who first endâ—avour to enflame the people as well as Parliament and then to cast questions of difference between the King and Parliament â—ag â—â—â— â—â—â—r â— about Prerogative â— as they not obscurely do by quarrellâ—ng the validity of the
with his Presbytery But the Bishops themselves were judged by the Synod Moreover when the world began to be filled with Churches and the Metropolitanes themselves stood in need of particular Government over themselves for although they grew in number Patriarches yet all were not according to their places either prudent or vigilant for in all orders of men Note those of worth are but few the Fathers did commend the care of whole Provinces together unto certain Bishops of the chief Cities which persons they afterward called Patriarchs Thus far Bucer there And after noting the abuse of these powers and the usurpation of them by the Bishops of Rome whom hee calleth Antichrist which I note to evidence that a man may be full for Episcopacy yea and Archiepiscopacy and yet be as full against Popery which some should mark hee subjoyns what is very considerable in these times viz. At quia omnino necesse est ut singuli Clerici suos habeant proprios Custodes Curatores instaurenda est ut Episcoporum ita et Archidiaconorum aliorumque omnium quibuscunque censeantur nominibus quibus portio aliqua commissa est custodiendi gubernandique Cleri authoritas potestas sed vigilantia animadversio ne quis omnino sit in hoc ordine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But because saith hee it is altogether necessary that every Minister and Clergy man should have their proper Guardians and Governours both the Authority of Bishops Bishops and of Archdeacons Archdeacons and of all * As Metropolitanes c. other officers by what names soever they be called unto whom any part of the power of guarding and governing the Ministry is committed ought to be restored As also watchfulness and observation least any man whatsoever of this profession be without government and not under rule Thus far hee With whose testimony not onely for his learning and piety both which were eminent in him but also for his reference to this Church as having been one of the reformers of it I close these Allegations and Witnesses Vide Bucer Script Anglican Onely adding this That had the Reformed Churches beyond the Seas observed this counsel of these their own learned men they had not given that advantage to the adversary by making a Schism in Government from the whole Universal Church scandalizing it also Nor had they given occasion to those who out of true or pretended imitation of them have brought Scotland and by it England the glory and refuge of the Reformed Churches and by both Ireland into those horrid confusions which have fallen upon them upon that quarrel as is noted by (a) Icon. Basilic Medit. 17. one who well knew and is not denyed by (b) Ministeâ—s Reasons for Reformation 1660. in the Preface others who had no small activity in blowing those fires some coals whereof they have still retained and by them attempted to kindle new flames as is noted by (c) Kings Declaration Oct. 5. 1660. pag. 7. another Authentique Author And for those our Brethren who had destroyed this Government among us it is to be feared it may be in many of them upon the like ground that the Rabbin saith the Jew the body of them D. Kimchi in Isa 53.9 for so hee expoundeth that Prophecy which the Chaldee Version applies to the Messiah as wee do was slaughtered in the captivity whilst hee explains those word with the rich in his death Hee saith it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Which sentence because it is in Rhyme wee may thus render The Wether had no fault but that His fleece was good and hee was fat Mark 12.7 According to this Come let us kill him and the Inheritance shall bee ours As it hath appeared since SECT III. Exceptions against the Government and Discipline THe Brethren the Authors of the former Tract Reasons of the necessity of Reformation p. 40. except also against the Government and Jurisdiction of the Bishops First That it is not by Divine Right in this Nation but that the Church of England is founded in the estate of Prelacy within the Realm of England by Law and authority of Parliament onely Where first we accept of their Concession Prelacy Episcopacy established by Law in England 25. Edw. 3. Anno 1350. then our Church Government by Episcopacy is established by Law in this Nation Now if they have this office by Law they must also have a power for the Execution of it as a Prelacy that is a superiour order of men to govern in Ecclesiastical Affairs which is their jurisdiction and power to exercise Discipline But the Brethren reply Object that this is taken away by the Act of 17th Carol. I. 11. wherein their sitting in Parliament is removed and the power of the King to authorize Commissioners for Causes Ecclesiastical which was granted by an Act 1. Eliz. cap. 1. Reas neces ref Pag. 51. And that there is not any branch or clause in that whole Act that gives more or other jurisdiction to Bishops or any other Ecclesiastical persons whatsoever But Answer unto this is given elsewhere in this Treatise therefore I leave it here and come to that which is more material viz. The Divine Right at least by consequent of that function Which having evidenced so plentifully before out of both Ancient and Modern Testimonies and those of some the greater Lights of the Reformed Churches And replyed to the Objections on the contrary And particularly because the Brethren do not here oppose it I shall need to say the less Onely take a verdict from one whom some of the Brethrens opinion cite as a witness which is St. Cyprian Which will at once carry with it both the Divine Right and also the inseparable adjunct of it though not a sole yet a superiour jurisdiction For that of sole jurisdiction seems a needless quarrel seeing the Bishop doth neither exercise any part of it alone but with others assistance and without which assistance hee cannot orderly administer it And the Church declares her self whilst shee appointeth in the ordering of Priests and consecrating of Bishops one of the greatest Acts pertaining to Government that there shall be other also assistant to the Bishop in Imposition of hands Though in that lesser point of Confirmation of Children and ordering of Deacons it is not so appointed though not excluding it But as I said Cyprian hath these words Neque enim aliunde haereses abortae sunt Cypr. lib. 1. Ep. 3. Vide in eand sentent ips lib. 3. Ep. 1. aut nata sunt Schismata quà m inde quod Sacerdoti Dei non obtemperatur Nec Unus in Ecclesia ad tempus Sacerdos ad tempus Judex vice Christi cogitatur Cui si secundum Magisteria divina obtemperaret fraternitas Universa nemo adversum Sacerdotum Collegium quicquam moveret Let not the Reader nauseate this once or twice
follows that no Minister can be made but hee must have the Authority of the Holy Ghost Secondly It is necessary also that hee receive the Holy Ghost it self in the gifts and abilities of it for the discharge of this calling For no man can say that is effectually teach that Jesus is the Lord but by the Holy Ghost saith the Apostle 1 Cor. 12. And every spirit that confesseth that is soundly preacheth that Jesus is the Christ is of God 1 John 4.1 2. John 16. For it is the Holy Ghost onely that leadeth into all Truth concerning Christ Thirdly The conveyance of the Holy Ghost in all publick Ordinances is by some Ministerial hand as in Baptism and the Lords Supper wherein at least unto the faithful the Holy Ghost is conveyed So as in respect of the thing it self the Holy Ghost is necessary to bee conveyed to every Minister that is to bee ordained Sense of the words 2. Next for the meaning of the phrase First wee must observe That the word Holy Ghost here may be either taken for his person and gifts or for his Authority or both by a Metonymy It is taken for his gifts where it is said John 7. that the Holy Ghost was not yet because Christ was not yet glorified It is taken for his Authority when the Apostle saith that the Holy Ghost had made the Ministers of Ephesus the overseers of the flock Act. 20. Secondly wee may expound the words by way of declaration and solemn pronouncing as well as imparative or communicative bidding And the other words may bee so expounded also according as in absolution it is in one place in the Common Prayer-Book pronounced authoritatively yet it is expounded to bee onely a declaring and pronouncing Now to apply the former The word Holy Ghost here seems to bee taken for the Authority especially of the Holy Ghost to the exercise of the Ministerial function As if it were said Take thou the Authority of the Holy Ghost which hee hath appointed his Church to communicate and dispense to persons worthy for the Ministry of the Word in binding and loosing and of the Sacraments 3. To their exceptions First To the exception general it self that this form hath no warrant No warrant It is answered Answ That in other things they urge the Letter of the Scripture And surely where there is no incongruity in the thing nor impediment from some other cause from using the very words of Institution there cannot bee desired a better warrant Now that there is no such incongruity nor impediment shall bee shewn in answering unto the Reasons of the former exception whereof the first is that Proof none but God himself hath power to give the Holy Ghost But it hindreth not but that what none but a superiour Authority can have power to give originally may yet bee given ministerially Answ and by delegation from that superiour power Neither Moses had power to consecrate Aaron nor Samuel to confer the Kingdome unto David nor the Apostles themselves to give the Holy Ghost but by delegation and commission Which power if as to that right of the conferring the power and authority of the Holy Ghost to the ordaining of a Minister the Church ministerially hath not for without that power it cannot bee done then must every Minister receive his authority and outward call immediately from Heaven Neither is repugnant hereunto Lib. 1. dist 14. cap. 1. Hic quaeritur Aug. de Trin. l. 15. c. 26. either that of the Master of the sentences nor of Austin himself whence hee hath it viz. Neque enim aliquis discipulorum ejus dedit spiritum sanctum Orabant quippe ut veniret in eos quibus manum imponebant non eum ipsi dabant Quem morem in suis propositis etiam nunc servat Ecclesia Object For neither saith hee any of the Disc ples gave the Holy Ghost but they prayed that hee might come on those upon whom they laid their hands but gave him not themselves which custome the Church even now retaineth in her Bishops For our Church doth pray in laying on of hands and with and under the words Answ 1 of Institution asketh also before and after What form of words the Apostles used in laying on of hands and conferring the Holy Ghost is not expressed but unlikely it is that they used none Now those they used whether they were those used by our Saviour or others in form of praying cannot be determined nor therefore their example urged in that which our Church pretendeth not unto But the former will bee more evident in other ministrations also In Absolution the form is in the Liturgy in the visitation of the sick Imperative and authoritative as I may so speak and in a good sense so it is by his authority committed unto mee I absolve thee from all thy sin c. yet in the general absolution after the general confession at morning-prayer by which the former must bee expounded it is expressed to bee but declaratory by way of solemn and authoritative pronouncing and with the concurrence of prayer for efficacy of such declaration Almighty God who hast given power and commandment to declare and pronounce to his people being penitent the absolution and remission of their sins c. In Baptism the Holy Ghost and remission of sins is given and that by the ministration and the words spoken by the Minister So also in the Lords Supper the body and blood of Christ sacramentally is conferred by the words and action of the Minister none of which is in the power of any to bestow but God onely Shall wee therefore except against the fruits of those Ordinances or against the Minister for pronouncing such words and doing such actions Again as in the Absolution there goeth with the Pronounciation prayer also and so likewise in Baptism and the Lords Supper what hindereth but that the words may be taken under a precatory sense also and as including prayer which more expresly goeth both before and after The words therefore take thou the Holy Ghost do not argue an original or an inherent power but Ministerial onely and so as not excluding a precatory vertue also This to the first Reason The second is because they were the words of Christ himself to his Apostles what Proof 2 then were all Christs words to his Apostles peculiar to them Answ It was to his Apostles that hee gave the command of baptizing and teaching and of giving his last Supper Have none therefore power since to administer these Ordinances Again if no Minister can be made but by the Holy Ghost and his Authority and this Authority were proper onely to the Apostles because the words were spoken to them then is the Church deprived of the Holy Ghost ever since the Apostles nor hath power to ordain a Ministry The third reason is taken from the parallel of other administrations Proof wherein the words of institution in
King James's Proclamation for Uniformity of Common-prayer prefixed to some Editions of the Liturgy which by Law was established in the daies of the late Queen of famous memory blessed with a peace and prosperity both EXTRAORDINARY and of many years continuance A STRONG evidence that God was therewith well pleased The importunity of the complainers was great their affirmations vehement and the zeal wherewith the same did seem to bee accompanied very specious And they began such proceedings as did rather raise a scandal in the Church than take offence away and did other things carrying a very apparent shew of Sedition Upon this double experience when such motions of change were made to him hee * In his Proclamation for unity of Common-Prayer and confer H. Court crushed the chicken here in the shell lest it being hatched by indulgence might pick out his eyes as it did afterward some others and did well King Charls His Majesties Father yeelded in these things to Scotland but doth not obscurely bewail it If any saith hee speaking of Episcopacy shall impute my yeelding to them my failing and sin Icon. Basilic medit 17. p. m. 156. I can easily acknowledge it On the issue whereof no man can without horrour reflect Now Faelix quem faciunt aliena pericula cautum O happy hee whom others failings make Wise to become and by them warning take But it may be times are different and am I made of the Kings Counsel I conclude all 2 Chron. 25.16 Erasm in Epist Hieron ad Heliodor Tom. 1. Ep. 1. in Antidot advers calumniam first with that of Erasmus Ad haec video esse non-nullos hujuscemodiingenio ut cùm apicula ad omnem flosculum ad omnem advolans fruticem tantum id excerpat quod ad mellificium sit conducibile ipsi solum hoc venentur si quid sit quod aliquo pacto Calumniari possint His mos est è toto libro quatuor aut quinque verba decerpere atque in eis calumniandis ostendere quantum ingenio polleant Non animadvertunt quibus temporibus cui Causes of calumniating of an Author qua occasione quo animo scripserit ille Neque conferunt quid praecesserit quid sequatur quid alio loco eadem de rescripserit Tantum urgent ac premunt quatuor illa verba ad ea machinas omnes admovent Syllogismorum detorquent depravant aliquoties non intellecta calumniantur That is I perceive saith Erasmus that some men are of that disposition that whereas the little Bee flyes to every flower and to every green thing onely that it may gather that whereof it would make honey these men only hunt after that which they may rail at The custome of such men is out of a whole book to cull out four or five words and in reviling of them to shew what abilities they have They consider not in what times the Author wrote nor to what persons nor upon what occasion nor with what intention Nor do they compare what went before with what follows after what hee said of the same matter in another place Onely they urge those four words they wrest they deprave and sometimes reproach what they understand not Thus far hee Next with that elegant and prudent observation absit invidia verbo of our late Soveraign upon this same Argument Icon. Basilic Medit. 27. To His Majesty that now is Not but that saith hee the draught being excellent as to the main both for Doctrine and Government in the Church of England some liues as in very good figures may happily need some sweetening or polishing Which might have easily been done by a safe and gentle hand if some mens praecipitancy had not violently demanded such rude alterations as would have quite destroyed all the beauty and proportion of the whole Thus the King The close of all Dr. Usher L. Primate of Armagh Serm. before the H. of Com. Febr. 18. 1620. pag. 6 7. Rom. 16.17 I seal up all with the grave admonition of a Primate Bishop and the Authentique Decision of this case by a Prince of Kings Let not every wanton wit saith the former to one of the Houses of Parliament bee permitted to bring what fancies hee list into the pulpit and to disturb things that have been well ordered I beseech you Brethen saith the Apostle mark them which cause divisions and offences contrary to the Doctrine which yee have learned and avoid them Howsoever wee may see cause why wee should dissent from others in matter of opinion yet let us remember that that is no cause why wee should break the Kings Peace and make a rent in the Church of God A thing deeply to bee thought of by the Ismaels Ismaels of our time whose hand is against every man Gen. 16.12 and every mans hand against them who bite and devour one another until they bee consumed one of another Gal. 5.15 who forsake the fellowship of the Saints and by sacrilegious separation break this bond of peace Little do these men consider how precious the Peace of the Church ought to be in our eyes to bee redeemed with a thousand of our lives and of what dangerous consequence the matter of Schism is unto their own souls For howsoever the Schismatick secundum affectum as the Schoolmen speak in his intention and wicked purpose taketh away unity from the Church even as hee that hateth God taketh away goodness from him as much as in him lyeth yet secundum effectum in truth and in very deed hee taketh away the unity of the Church onely from himself that is hee cutteth himself off from being united with the rest of the body and being dissevered from the body how is it possible that hee should retain communion with the head Thus that most learned Primate Note for whom the Brethren seem to have a special reverence in recommending of his Model of Episcopacy Necessit Reform p. 53. Wherein yet hee did propound but not prescribe his â—udgement according to that Seneca Illi qui in his rebus nobis praecesserunt non Domini sed Duces nostri sunt or as the Apostle as a helper 2 Cor. 1.24 not as a Lord over the Faith of the Church in this particular but especially as respecting the time when more could not well bee hoped for The last word as 't is meet shall bee the Kings and 't was his deciding one in these controversies after hearing of all debates about them at the conference at Hampt Court Proclamat for authorizing the book of Com. prayer at the close And last of all saith hee wee do admonish all men that herereafter they shall not expect nor attempt any further alteration in the common and publick form of Gods service from this which is now ESTABLISHED For that neither will wee give way to any to presume that our own judgement having determined in a matter of this weight shall bee sweighed to