pretend any calling jure Divino but what iâ comprehended under the names of either Pastors or Teachers or tâaâ they have any calling jure Divino but what is like expreâsed by the name Episcopi Phâlâ 1. Act. 10. Tit. 1. and ây the word Presbyteri 1. Tim. 5.17 Tit. 1. v. 5.7 And seeing our Saviour Matâh 20.25 26. Maâk 10.42 43â Luk. 22.25 26. prâhibiteth to such all dominion oveâ their Bââthren âeâing likewise 1 Pet. 5. the Apostle ordaineth Presbiters to âeed their severall flocks non ut dâminantes âleâis and 1 Tim. 5. Paâl ââacâeâh that mâât hânour is due ijs Pâeâbitâris qui laborant in veâbâ doctrina the L Bishops as well English as Romish in so farre as they assume or claime all power of ordination excommunication and whose chiefe labours is not in the word and doctrine cannot lawfully pretend that authority in their calling jure divino for the words which they alledge super hanc petram c. Mat. 16. pasce oues meas v. 21. Et ne cui manus imponito citò 1 Tim. 5. constituas oppidatim presbyteris Tit. 1.5 Are no better warrant to prove the L. Bishops Monarchicall âuthority in government of the Church or that Timothy or Titus alone âad power the one at Ephâsus and the other in Crete to ordaine Paâors then the words 1 Tim. 4.7 which ordaine Timothy not to take âeede to fables and to have faith a good conscience and the words which ordaine Titus to teach sounde doctrine can bee warrants to ârove that in Ephesus and Creete none but Timothy and Titus were obââged to neglect fables to keepe a good conscience and to teach sound âoctrine or that the words Quicquid ligaveritis Mat. 18. quorum miseritis peccata remittentur ijs Ioâ 20. Attendite ad vos ipsos totum âegem in quo vos spiritus ille sanctus constiuât Episcopos Act. 20.28 were âât spoken both to all Christs Apostles to all Pastors in the Church And I say farther that from the Apostles times in all ages Arch-B pag. 6. in all ââaces the Church of Christ was governed by Bishops And Lay-Elders ââver heard of till Calvins new-fangled device at Geneva That there were Lord Bishops dominering over the Church in ââe Apostles time Observ. his Gr forbeareth to alleadge and cannot but acââowledge that in the Church assembly mentioned Act. 15.22 all deââees were made of the Apostles Elders and whole Church without ãâã much as naming L Bishop which could not have beene omitted if âhrists Church had beene then governed by them and Mat. 18.17 âur Saviour teaching how such as offend should be delt with ordaiâeth that the Church should be told of those that doe not mend upon ârivate admonitioÌ it is evident that in those daies the Church of Christ was governed as Ierom some few ages after writeth communi presbiterorum consilio but whatsoever place Bishops had in Church-govermeÌt ân the Apostles dayes and long after it appeareth they were not such as English Romish now are Basil. Mag. Moral 70. cap. 28. saith Non ââportet eum cui concreditum est praedicare Euangelium plus possidere quà m ea âuae ad necessarium ipsius usum sufficiant Negociatorum clericum ex inopi diuitem ex ignobili gloriosum quasi quandam pestem fuge saith Ierome ân his Epist. to Nepot And a Canon of the Counsâll of Carthage where Augustine was present beareth Episcopus hespitiolum habeat aut domum Ecclesia prâpinquà m tenui supellectili instructam mensam victum pauperemâ dâgnitatìs suae autoritatem fide viâae meritis quââraâ and Chrisostome upon Philip. 2. sârm 9. writing of the lawfull maintenance of Pastors saith Dic quaeso sericis vestââur Pastoâ mul itudinem seqâentium comiâââtium habens Circâ forum ârrogââter incedu Equâ vâhââu dâmosâ AEââficat habens ubi maneaâ Sâ ista facit eum quoque sacerdotio indigâum dico quamodo enim admonâbit ne superfluis istis âacent qââ seipsum ââmonere nequâ All good subjects acknowledge that his Majâsty may give âo his âubjects of any condition great revenues raise ignoble and base persons to a ranke more eminent then the nobilityâ trust them with the managing of the Patrimony of the Crowne rulâ of the people and chiefe places in the Government and acknowledgâ likewise that persons benefited by his Majesty with these advantageâ may without reproach of presumption or of ostentation walâ througâ the streets on horse-backe or in their Câaches accompanied with many followers and waiting men but Churchmens accepting or attaining these advantages doth not give them prerogâ or power jure Divino either âo domineere over such as have aâ office in the Church designed by the name of Pastor as is said or to call the discipline and government used in the Apostles time communi Presbiterorum consilu and continued after them untill ambition avarice craft and corruption of Church-men wrought out of the weaknesse and ignorance of some Princes and people those grounds which have bred Bishops Calvins new-fangled device at Geneva for in the Church of the Apostlâs time either there were Elders which did not preach and were not obliged to labour in the word and doctrine or the distinction of Eâders mântioned 1 Tim. 5.17 âs imperâinent But if his Majesty and his high Câurt of Parliament should be pleased to reduce Episcopacy in the point of revenues mansions followers ranke and power in the temporall government to the rule of the foresaid counsell of Carthage and condition which Ierome and Chrysostome in the places quoted and others also shew that they ought to conforme themselves unto it is possible and probable too that they would forbeare either to pretend authority above their brethren jure Divino or to command in divine worship the neâessary doing of that which themselves esteeme indifferent the refusers thereof thinke unlawful especially seing it appeareth Rom. 14. that it was not of old unlawful for Christians to doubt of the lawfulnes of the practice of some things which are in their own nature indifferent nor to forbeare the practise of that which they doubted the lawfulnesse of With all it is to be wondred that his Gr who both hath read and cannot but know that others have read Ecclesiasticall writers also is not ashamed to say that Bishops from the Apostles times have ever governed the Church of Christ in all places and in all ages for either Bishops power and rule hath had a beginning in Churches which were planted in divers places and many yeares after the Apostles time or else S. Ierome writeth both falsely and foolishly where he saith that when factions began in the Church âo prevent schisme it was decreed through the whole world that one elected from the Presbyteries in severall places and countries should be set above the rest to whom the care of the Church should appertaine but as Musculus loc
ãâã should ordinarily bee set and stand with the side to the East wall of the ãâã cell Therefore this is no Innovation since there is Injunction ãâã Cannon for it The other passage is this 'T is Ignorance saith that learned Biââââ to thinke that the standing of the Holy Table there Relishes of Pope ãâã Observ. The Bishop of Salisburies injunction in May 1637. which hiâ ãâã mentioneth and his imputation of ignorance to those that thinkâ ãâã heate used in urging the standing of the Communion Table ãâã wise cannot but be esteemed expressions rather of that reverend ãâã Courtscience then of his conscience being done by him after he ãâã the streame and storme of power runne so strongly for Ceremâââ and the opposers of them so many wayes persecuted in their foâââââ credits and persons and that speaking against them was the ãâã compendious way for Court-favour to such as have beene esteemâ ãâã Doctor Davenant opposers of Popery and Arminianisms and ãâã the Apostle Peter to pleasure the Iewes preached Circumcision to ãâã Gentiles it is not to be wondered that that learned man the ãâã Bââhops to pleasure those that have power of all that concerne ãâã Church or State hath conformed his injunctions to the liking of ãâã that have the chiefe sway and power to induce our Gracious Sââââraigne to distribute praemia and poeââs as they thinke fitt especiââ ãâã times that all piety yea all shew of it is nicknamed Puritanisme âll Religion reduced to the establishing preaching pressing of ãâã Croâses cringing ducking Surplice feasting fish-eating at cerââââe times stinted by Prelates and singing of prayers to the Romish ãâã But here J hope his Gr will either both beleeve ând acknowââââe the trueth and soundnes of this Prelates writing against Armiâââisme and Popery in materiall points of Doctrine or shew some ãâã and appearance of as probable advantage for his writing what âath done that way as is here sett downe for his expressions cited ãâã Gr touching these Ceremonies âhe Author prevaricates from the first word to the last in the book Arch. B. pag. 60. ãâã takes on him both for the Name and for the placing of the Holy ãâã and the like to prove that Generally and Vniversally and Ordiââây in the whole Catholicke Church both East and West the Holy ãâã did not stand at the upper end of the Quire or Chancell And this ãâã âust prove or he doth nothing ââther it is preuarication to affirme that the K Observ. hath in his Crowne ãâã Divino the right and power of all Ecclesiasticall Iurisdiction and ãâã Parliam are not called to confirme but to affirme and declare ãâã âawes of God with much such like stuffe cap. 2. that no good ââformist will or ought to denyâ or else his Gr. doeth not here ãâã affirme that the Author of that booke that the Bishop of Linâââ licensed the printing âff prevaricateth from the first word to âââst in it Like as it conteineth much in fauour of Episcopall jurisâââââon which his Gr wil be loath to call prevarication unlesse that ãâã that breaketh one of Gods Commandements is guilty to the âââgression of his whole Law so he that sheweth an opinion diffeâââ from his Gr will and pleasure in the position of Altars become âââby so perverse and pernicious as all he speaketh or writeth beâââ muât be damned by the reproachfull name of prevarication ââd you know both in Law and Reason Arch. B. pag. 61. Exceptio firmat Regulam in âân exceptis So that upon the sudden I am not able to resolve whether this Minister hath done more wrong to himselfe or his Readers for ãâã hâth abused both It is true that Exceptio âââmat Regulam in noâ exceptis Observ. as his Gr ãâã saith but withall his Gr doth not shew any rule or Law binding ââââersally and ordinarily the whole Church to sett the Holy Table alterwise at the upper end of the Quire or chancell ât affirmanti incuââbit probatio unlesse therefore his Gr make appeare that there was suââ a generall rule he cannot pretend in reason that the qâotations made ãâã the author of the aforesaid booke of the practise of diverse particuâââ churches are but exceptions from a generall rule but contrariwise ãâã particulars instanced by him doe make appeare that it cannot be trueââ affirmed that there ever was a generall rule and law either commâââding to set the holy table to on ende of the church for celebration of ãâã Sacrament or declaring it to bee necessary for Gods worship to seââ alterwise Arch. B. pag. 68. Why my Lords J have a Copie of the Articles in English of the ãâã 1612. and of the Yeare 1605. and of the Yeare 1593. and in Latine of ãâã Yeare 1563 which was one of the first printed copies if not the first ãâã all Observ. In Anno 1631. One Iohn Ailword a Popish Priest publisheâ ãâã booke intituled an Historicall narration of the Iudgement of ãâã learned divines concerning Gods eleâtion wherein hee affirmeth ãâã doctrine and judgement of the Martyrs and first reformers of ãâã Church to be the same in the points of Election and Predestinatiââ which was taught of old by Pelagius and in our dayes by Armiâââ This booke licensed by Mr. Maâtin chaplaine to the Bishop of Lâââdon comming to the hands of that learned Knight S r. Humpâââ Lyne was by him found to containe nothing but tho Coppy verbaâââ of a Letter printed in the third yeare of Queene Elizabeth with ãâã name of Author Printer date of time or place whereunto in thâ times there were two answeres printed by publike authority the ãâã by Iohn Veron a Lecturer of Paules intituled an Apology or of the Doctriâe of Predestination dedicated to Queene Eliz. the fourâh yeare of her raigne and printed at London by Iohn âââdale the other by Robert Crowley in his Apology for those Englâââ Preachers and Writers which Cerberus the three-headed Doâ of Hell chargeth with false Doctrine under the name of Preâââstination printed at London by Henry Denham Anno 1566. bâth which bookes the Author of the afâresaide Letter is designe the words of it Verbâtim recited iâ severall Sections ãâã confuted And albeiit the then Arch-Bishop of Canterbury after he was made âcquainted herewith caused the bookes to bee called in yet most âart of them being sold and dispersed through the whole Kingdome âid breade a perswasion of trueth of the assertions therein contained ãâã the mindes of all such as did imagine that the Bishop would have âaused the bookes to bee burned and made some publicke act against ââem for discouering the imposâure if hee had dislyked the false Docââine and iniurious to the memory of the worthy Martyrs and first âeachers of reformation to our Church wherewith they were stuffed ââce Ailword durst make use of an old unwarranted and long agoe ââfuted Pamphlet for proving that our church allowed Arminian ââpish doctrine in the point of election and could
the defendants are able to make it appeare Observ. that in their writs and speeches excepted at they had a lawfull end compatible with the duety of loyall subjects and with the nature of the said writs and speeches âhey are very wrongfully reproached for such as bend their whole power to stirre mutiny and sedition If they had had any such end they could have employed their tongues and pens in such way as BB. and Prelates used for stirring of Sedition and Mutiny against such of his Mâjesties Predecessours Kings of England as they made the people beleeve to be either neglecters of Parliaments or maintainers of the maleversation of their Officers where his grace saith that the defendants might have beene called in another Court and their Lives exacted he sayes very true for as our Saviour told his Disciples MAT. 10.17 that men would deliver them up to the Councils and scourge them in their Sinagogues without saying that they should convince them of any Crime so doubtles his Gr could have caused the defendants to be called into another Court and scourged and put to death though it is not in the power of any man to make appeare either by Law or reason that the deedes for which he hath got them to be censured are in their owne nature either Crimes or faultes Arch. B. Yet this I shall be âold to say and your Majestie may considâr of it in your Wisdome That one way of Government is not allwayes ââtt or safe when the Humors of the people are in a continuall Change Observ. The maxime is good and the defendants wish that his Majestie would change the course of his clâmency against such as labour for any change either in Religion or State that may prejudice him eitheâ in the opinion and affection of his subjects or in respect amongst forainers Arch. B. Especially when such men as these shall worke upon your people and labour to infuse into them such malignant Principles to introduce â Parity in the Church or Common-wealth Et si non satis sââ sponte in saâiant instigaâe And to spur on such among them as are to sharply set already Observ. They that would introduce a Parity in the common-weale ought to be esteemed as well enemies to the ordinance of God for humane Government as Churchmen that pretend authority over their Brethren juâe divino are transgressors of our Saviours rule in that point of Church-government Arch. B. And by this meanes make and prepare all advantages for the Romaâe party to scorne Vs and peruert them Obsârv Advantages are prepared for the Roman party to scorne some and pervert others by those that abuse the name of the Kings authority for satisfying their owne spleene vanity or other endes in silencing baâishing emprisoning fining pillaring or putting to death such as refuse to doe any worship either to Image Altar or Sacrament to admitt of the Masse in English or to acknowledge â necessity of a white Surplice or any other Pagan Popish or Iewish Ceremony for divine worshipâ and such as write against the Popes pretended power demonstrate him as King Iames did to be the Antichrist such as write against that doctrine which Sanâta Clara citeth and proveth oât of the Authors before mentioned to bee coincident with the Romish and withall countenance such as by publike writing maintaine Popish Religion or preach new doctriâe in matter of faith DIVINE AND POLITICALL OBSERVATIONS Vpon the Arch-Bishops speech in the Starre-Chamber MY LORDS I Shall not need to speake of the infamous course of Libelling in any kind Arch. Bâ pag. 1. Nor of the punishment of it which in some cases was Capitall by the Imperiall Lawes As appeares Cod. l. 9. T. 36. Nor how patiently some great Men very great Men indeed have borne Animo civili that 's Sueton his word In Iul. â 75. laceratam existimationem The tearing and rending of their credit and reputation with a gentle nay a generous minde THough his Gr Observ. pretendeth it needles to shew how libels have beene heretofore punished neverthelesse being to charge men with the crime of Libelling it seemes expedient at least not unfit to tell what a libell is which if it be here in England as hitherto it hath beene every where else acknowledged to bee truly deâined Compositio in scriptis facta ad infamiam alicujus ob aliquid quod Author probare noâ vâlt aut non potest in publico loco occulto nomine affixa and if withall it be true that si injuria personae incârtae illata fuerit nemo propterea potest se contumelia affectum jure dicere sâaque interesse ut honor existimatio vindicetur per actionem de injuria the defeâdants could not lawfully have beene either accused or condemned as Libellers for any thing contained in bookes printed in their names and without designing any man in them reproachfully But suppose Bishops may in England by some prerogative whereof the mistery is not to bee inquired into change the nature of any thing they please and aswell make every writ containing truths avowed by their Authors to become libels and untruths which no man owneth as the Roman Clergy pretend their power to transubstantiate bread into the body of our Saviour Yet seeing âur Saviour ordained his Disciples and Apostles to blesse such as should revile thâm it is no âore incompatible with the duty of a Church-man than it is with wisdome in men that have no Church office to neglect contemne at least not to be moved with such libels and to consider that Conviâia si irasâare agnita videntur spreta vilescunt And suppose likewise that it were heresie libelling or some other crime either to presume that Lord B. should take notice of our Saviours precept aforesaid or not to acknowledge their exemption from such obligement of civill reason and prudence as doth binde men of all other condition and suppose also that the bookes published in the defendants names and avowed by them were libels occulto nomine in publico loco affixi yet by the law which his Gr citeth Cod. lib. 9. Tit. 36. they could âot have beene condemned for the same in respect it beâreth that si aâsertionibus suis speaking of a libell that the Author of is discovered or legally convented veri fides opitulata fuerit laudem maximam praemium meretur Like as there is a law in that same booke Tit. 7. bearing si quis modestiae nescius aut pudoris ignarus improbo petulantique maledicto nomina nostra ârediderit lacessaÌda temulentia turbulentus obtrectator temporum nostrorum fuerit âum paenae nolimus subjugari neque durum vel asperum volumus sustinere quoniam si ex leuitate processerit contemâendâm est si ex insania misâratione dignisâmum si ab injuria râmittendum And l. famosâ ff 3. ad leg âul Majest Neâ lubricum linguae ad poenam facilè trahendum est And
Court of Parliament that representative body of the Kingdome his Mâjesties mâst faithfull and least cââruptible counsell of ââaâe did find your Gr and others of your Coat innovaters of Religionâ Neither can you make it appeare that they are innovaters Your Gr cannot make good your charge and the defendants are able to make it appeare both that there have beene and that there are now knowne some greater innovators then they or any of their abettors The repetition of this reproach of innovation is so farre from being a good probation of the truth of it as it argueth unability in his Gr to make it good and an aparant presumtion of his Gr immoderate hatred of such as are nicknamed Puritants and of his confidence that all he speaketh how false and impertinent soever shall get respect enough by reason of his eminency from the reader or hearer As those that by the Powderâ plot an 1605. intended to havâ blowne up the whole body of the Parliament had a purpose as some of them did ingeniously confesse if their designe had succeeded to charge the said Puritans with the reproach of being Authors and actors of iâ So all those that greeve at the honour and power of the King and seeke the overthrow of Religion and liberty of Parliament study to make them hatefull by all sorts of calumnies whereas the truth is that those that disswade his Majestie from convening of Parliaments and those that under colour of his Authority command in the point of Gods worship a necessity of doing divers things that âhe refusers thereof esteem unlawfull and âhemâelves affirme indifferent are underminers of his greatnesse and such incendiaries both in the statâ and Church as doe what in them is to stirre mutiny and seditioâ Arch. B. For'tis most apparânt to any man that will not winke that the Intentiân of these mân and their Abettors was and is to raise a Sedition being as great Incendiaries in the State where they get power as they have ever beene in the Church Novatian himselfe hardly greater Observ. Though his Gr were able to suborne and produce witnesses to prove this case their testimony or probation were not to bee respected because testis deponens de intentione cordis alterius nullam fidem meretur quia humani cordis intentio soli Deo nota est Invoc super de renunc Bald. in margarita They that cannot force their consciences to the acknowledging a necessity of using ceremonies in Gods worship which they are able to demonstrate to be both unlawfull and inconvenient cannot in reason âee esteemed so great incendiaries either in Church or State as they that both acknowledge an indifferency in the âeremonies that they presse a necessity of and pretend a right jure Divino to such power and jurisdiction as they obtaine from the indulgence benevolence and free graunt of their Soveraigne like as those that are or have beene alwayes the chiefe causes of troubles schismes or dissentioâs in the Church are and have beene alwayes apt to breed troubles in State government and may be truly called incendiaries both in Church and State and Cassandâr even a popish writer saith as truly as wisely that Dissidiorum in Ecclesiis causae illis assignandae sânt qui quodam fastu Ecclesiasticae potestatis inflati recte probe admonentes superbe contemplerunt repulerunt Our maine Crime is would they all speake Arch. â as some of them doe that wee are Bâshops were we not soe some of us might bee as passable as other men And a great trouble'tis to them that wee maintaine that our calling of Bishops is Iure Divino by Dâviâe Right Of this I have said enough and in this place in Leightons Case nor will I repeat Only this I will say and abide by it that the Calling of Bishops is Iure Dâvino by Divine Right though not all Adjuncts to their calling And this J say in as direct opposition to the Church of Rome as to the Puritan humour When I fund his Gr affiâme that some speake plainely out Observ. that the âeing BB. is the Prelates maine crime and for instance marke in his margine Burt. Apo. p. 110. J looked the booke and funde that âll that Burton saith in that place after he hath instanced a number of evils which BB. havâ done both in the Church and the Kingdome is that if there were such a fashion and danger in propounding new lawes in Eâgland as was amongst the Locrians hâe should adventure this proposition that it would please the great Senate of the land to take into their consideration whether upoâ such wofull experience it were not both more honorable to the King more safe for the Kingdome more conducing to Gods glory more consisting with Christian liberty and more to the advancement of Christs Kiâgly office which by usurping Prelates is troden downe that the Lordly Prelacy were turned into such a godly government as might sute better with Gods word and Christs sweet yoke He neither saith plainly that the being BB. is a crime nor can his words affoord a ground for any such conclusion Heâ citeth Authors there who tell that Bruno Segninas reâused a Bishoppricke and that Pâpe Marcellus saith that heâ could not see how they that possessed that high place could be saved and that Claudius Expânsius in Tom. digrâsâ lib. 3. cap. 4. gives many examples of pious and learned men who refused Bishoppricks buâ doth neither say nor citeth any man saying that it is a crime to exerciââ the âffice of a Bishop and his writing that if there were such a custome in England as the Locrians had in propounding lawes he would adventure the proposition before mentiâned to the consideration of â Parliament is not a speaking out that it is a maine crime to be a Bishop Arch. B. biid And a great trouble'tis to them that wee maintaine that our callinâ of Bishops is Iure Divino by Divine right of this J have said enougâ and in this place in Leightons Case nor will I repeare Only this I wilâ say and abide by it that the calling of Bishops is Iure Dâvino by Diviââ right All kinds of degrees of Officers in the Church that can pretend eiâther ordinary or extraordinary calling jure Divino from Gâd anâ Christ immediately âbserv Ephes. 4. 11. are designed by the names of Proâphets Apostles Evangelists Pastors and teachers to no man in anâ of these degrees was there given any jurisdiction above another in tââ same degree yea all authority given unto thâm and whereof theâ can pretend a right jure Divino as appeareth Mat. 18 19 20. is âneâly a power to preach the Gospell to all nations teaching them to obâserve all things whatsoever our Saviour hath commanded and Iohâ 20.23 is onely a power to âinde and loose sinnes His Gr will not ãâã hope say at least cannot make good that L. B. are Apoâtles or Proâphets or that they can
com cap. de verb. minist pag. 421. writeth if Ierome and those of his time had seene as much as they that came after they would have concluded that Episcopacy was never brought in by Gods spirit as was pretended to take away schismes âut by Satan to wast and destroy the former ministery that fed the flock and Daneus cont 5. lib. 1. cap. 18. after he hath refuted Bâllarm ground whereupon all Episcopall prehemiâency is founded saith but afterwards by ambition of them that were set over the rest the Apoâtolicall forme of Discipline was taken away BB. began to seperate from preaching Elders all honour was given to them that usurped that name against the Word and none almost left for the Elders So began the Church to be troden under foot the Apostolicall Bish to perish and humane Bishops to flârish which afterwards grew to be Satanicall and Antichristian this kind of Episcopacy is not jure divino and taketh much from the Kings right power over them as it is exercised in the Romish and English way now a dayes For though our Office be from God and Christ immediaâely Arch. Bâ pag. 7. yet may wee not exercise that power either of Order or Iurisdiction but as God hath appointed us that is not in his Majesties or any Christian Kingâ Kingdomes but by and under the power of the King given us so to doe If greatnes of power and trust with great Princes Obserââ were not apt to misleade th reason and judgement of any man that is over tickled or swollen therewith none could beleeve that a Churchman of his Graces sufficiency could have a face to affirme or adventure to sett under his hand both that Bishops have their office Iure Divino and that they may not exercise it in any Christian Kings Dominions without power from the King for doeing of it for it cannot bee shewen either by Scripture or by the writings of the Fathers or in the acts of Ecâlesiacall Counsels that Officers appointed by God for teaching his Church the trâe way of his worship are forbidden to exercise their office without a power from Câristian Kings to doe it and it is evidenâ that the Apostles and Pastors of the Câurch long after them did exercise their calling under Pagan Emperours without seeking their warrant yea after their prohibition thereof and it is not likely that they which have office in the Church Iure Divino which may be exerciseâ in the Dominions of Pagan Princes notwithstanding their command to the conrrary may not under Christian Princes lawfully doe whaâ was not unlawfull to bee done by vertue of such office under Heatheâ Emperours Hereticks and persecutors of the Church Arch. B. pag. 7. And were this a good Argument against us as Bishops it must needs be good againât Priests and Ministers too for themselves grant that their calling is Iure Divino by Divine Right and yet I hope they will not say that to be Priests and Ministers is against the King or any His Royall Prerogatives Observ. The argument is good against such Ministers as intend any further power jure divino then preaching of the Gospell administration of the Sacraments reprehension correction excommunication and relaxation from the sentence thereof such as shew true repentance And Ministers that pretend a righr Iure Divino to any rent power or jurisdiction that depeâdeth upon the Kings gift are as well against the King and the Royall Prerog as those that appropriate to a few under pretext of juris divini Ecclesiastici or regi all that power or any part of it which is competent to all Pastors are against God and the respect due to the simplicity and sincerity of our Saviours rules and precepts for government of his Kingdome which he professed was not of this world Arch-B pag. 8. Now then suppose wee had no other string to hold by I say suppose this but I grant it not yet no man can Libell against our calling as these men doe bee it in Pulpiâ print or otherwise but hee Libels against the King and State by whose Lawes wee are established When Churâhmen pretend Observ. that the power granted them authoriâate humana belongeth to them jure divino they may lawfully be opposed by all that are in duty bound to defend the right of Soveraigne âower and authority of the temporall Prince or State wherein they âive and opposition of reason to those that dare pretend such divine âower is no libelling against King or State Fendatarius that disdayâeth his superior by the civill Law forfeiteth jus âeudi and Bishops ââat presume to ascribe to their title jure divino that right which they âave by the Kings graunt or Parliamentary confirmation deserve to âe deprived of whatsoever they have gotten from King or Parliaâent it being as unlawfull to pretend a claime Iure divino to a title ââr right depending upon the King and Parliament as it is for Bishops ââ devise a new guise for Gods worshipp and to impose others a neâessity of it Wây did they not modestly Petition His Majestie about it Arch. B. pag. 9. that his Pâincely wisedome hee might set all things right in a Iust and ââderly mânner But this was neither their intention nor way Though State diseases which none but his Majesty with his Parââament can câre may be lawfully laide open in word or wâitt not ââely when the discovery thereof importeth the duty of any man in ââs calling but also when it is necessary or expedient for vindicating ãâã inâocency of honest men from imputation and reproaches cast âpon them by men of so great power in Church or State through â trust from their Soveraigne as none but a Parliament may without âanger represent to the Soveraigne their malversation neverthelesse âo pâivate subject can in good manners petition his Majestie for reâormation of such aâuses or prevention of such dangers as doe highly concerne the State and Religion that they cannot in probability be âolpen or avâided without the advice of his Majesties Estates in his âigh Court of Parliament Againe His Gâ doth presse âere to âubb a most false and pernicious reproach upon honest men who are âble in a Parliament to make appearâ both their owne loyalty to his Maiestie the traitrous harts of those that through impotencie to moâerate their Prosperous fortune charge them with mutiny and with what else they please Arch. B. âag 10. And by most false and unjust Calumnies to defame both our Calâlings and Persons Observ. Eum qui nocentem infamavit non est aeqnum ob eam rem condemnââ praesertim quando reipubâ interest vitium illud quod etiam convitiando obâjectum fuârit manifestum fieri Dig. lib. 47. Tit. 10. l. 18. Arch. B. pag. 11. And these men knowing the Disposiâion of the people have laboâred nothing more than to misinforme their knowledge and misguidâ their Zeale and so to fire that into a sedition in hope
that âââgdome neverthelesse it had beene a ridiculous ratiocination beâââ their evident apostacy and perjury to say The Ministers have obâââed warrant for voice in Parliam and an act for constant moderaââââ in their assemblies and many of them good pensions out of the ãâã exchequer Ergo they intend to bring in into the Church conâââây to their oaths and subscriptions a Government and Ceremoniâs âââcted by them at the reformation and often abjured since So albeit âââre is no good lâgick for inferring upon any of the foresaide innââââions the Prelates intention for Popery neverthelesse men many say ââât it is more probable that thâ innovaters of the whole particul by ãâã Gr here apologized for intend Popery in the point of Doctrine ââân it was that those Scottish Ministers intended Popish Discipline ââiscopacy and Ceremonies rejâcted and abiured by their oathes and ââscriptions as said is there are many things quae peracta laudantur ââât the cariage of is dangerous and the actors of it will never or dare not avow the intention of The pitifull suffering of many honest men in Scotland since the reduction of the Pâpâsh manner of rule and Cerâmonies helpeth much to breede âhat âeare which many honest men ând all loyall subjects here in Engl have that those innovators intenââons are as much sett for Popish Doctriâe as the seekers of tâose mâââratorships pensions and voice in Parliam were sett for Popish rule ãâã discipline in Scotland Arch. B. pag. 41. No one thing hath advanced or Vsherd in Popery soe fast as ãâã grosse Absurdities even in the Worship of God which these Men anâ their like maintaine both in Opinion and practise Observ. No man but Papists or Atheists object against their doctrine or oâpinions in matter of faith and if by their practise be here undersâoââ their lives and conversation neither Blasphemy sabbath-breaking driââking playing and other alehouse gaming luxure pompe pride proââgality indyet and apparell whoring obscene discourses and actioâ non residence nor plurality of benefices can bee soe much objectâ to any of them as to most of the conformists Arch. B. pag. 41. To this J can truly say that since my owne memory this was in ãâã in very many places as being most proper for those prayers are thâ read which both precede and follow the Communion and by liââ and little this Ancient custome was altered and in those places ãâã where the Emissaries of this faction came to preach Observ. Neither can your Gr bee ignorant that it was out of vse in moââ places 200. to oâe then since your memory it was used in and ãâã practise of it in some few places without a lawfull warrant cannot ãâã a reason for inferring that either the command or practise of it of ãâã is not an innovation in those places where it was neither commandââ nor practised before his Gr began this and the like innovations Arch. B. ibid. With this the Rubrickes of the Common-prayer booke agree foâ ãâã first Rubrick after the Communion tels us that upon Holy dayes thouââ there be no Communion yet all els thatâs appointed at the commuâââon shall be râad Observ. The Rubrick as well as the booke of common prayer was maââ by the prelaâes by whome though at the beginning of the reformâââon there were diverse Rubricks orders and prayers left which ãâã founde no possibility to reforme aâ the fiâst in it as the Appostles ãâã in the Churches infancy aââer Christ assension for respect to the ãâã brethren of the Iewes in the matter of Circumcision which ãâã âractised in the person of Timothy Act 16.3 and forbare in the ãâã of Titus Gal 2.2 and in the point of Abstinence from bloud ãâã things straâgled neverthelesse all religious modest Bishops ãâã have beene since the reformation in âffice at any time have forbâââ âs the Apostle did circumcision either to practise oâher unlawfull ãâã dârâ lâfâ in it or to command to reade at the communion table ãâã ãâã communion is not given the prayers which are appointed to bee âead at the communion for albeit the Rubrick ordered that when ââe communion is given the Priest shal stand and reade the prayers ââpointed to be reade at the Communion table it followeth not that âhen the communion is not given he must neceââarily reade the same ãâã the communion table and not in the desk as the custome hath been ãâã this case before these late innnovations Moses did reverence at the very Dore of the Tabernacle Num. 20. âezekiah Arch. pag. 4 and all that were present with him when they had made an ââd of offering bowing and worshipping 2. Chron. David cals the peoââe to it with a Venite O come let us Worship and fall downe and kneele ââfore the Lord our Maker Psa. 95. And in all these places I pray âarkei 't is bodily worship The example of Moses falling downe at the dore of the tabernacle ââd of Ezekias bowing and worshipping cannot oblige to the like âorship any but those that offer the like sacrifice and Moses Example ââligeth to bow before Ezekias examlpe only after a man hath made ãâã end of his Sacrifice From neither of them nor from Davids words âsal 95. cited by his Gr can be inferred either that at the entry into a âhristian Church a man must fall downe bow and worship or that ââere is a particular place in the Church toward which a man must of ââcessity turne his face for worshipping God or that he that doth not ââth these when he commeth into the Church doth no more reverence ãâã God then a Tincker and his Bitch when they come into an alehouse ãâã as it cannot bee truely affirmed that whosoever at his going out of Church upon a sunday after the evening service goeth not to mayââmes pyping dauncing or other such exercise warranted by the âoke for Sabbath recreations contriued as is conceived by some aââeistically Popish Churchman goeth out of the Church with no more ââverence then a Tincker and his Bitch going out of an alehouse soe can it âât be truely affirmed that whosoever at his entry into a Church doth âot bow and cringe to the Altar conforme to injunctions hatched as is supposed by some Popishly Hypocriticall Churchman and allowed by authority hath no more reverence to God then a Tinker and his Bitch when they goe into an Alehouse It is against charity to condemne men as having no reverence to God that either after SermoÌ retire to their chamber for private prayâer reading or religious conference upon the points heard by them oâ enter into thâ Church with eares and hearts bent to assist the Ministers prayer and to hearken to his preaching because the one goeââ not to Maygames at his gâing out of the Church and the other duââ not at or to the Alâar at âis comming in for it is possible that the oââ thinking in their conscience that the sports authorized by the saiâ booke are not