pretend any calling jure Divino but what iâ— comprehended under the names of either Pastors or Teachers or tâ—aâ— they have any calling jure Divino but what is like expreâ—sed by the name Episcopi Phâ—lâ— 1. Act. 10. Tit. 1. and â—y the word Presbyteri 1. Tim. 5.17 Tit. 1. v. 5.7 And seeing our Saviour Matâ—h 20.25 26. Maâ—k 10.42 43â— Luk. 22.25 26. prâ—hibiteth to such all dominion oveâ— their Bâ—â—thren â—eâ—ing likewise 1 Pet. 5. the Apostle ordaineth Presbiters to â—eed their severall flocks non ut dâ—minantes â—leâ—is and 1 Tim. 5. Paâ—l â—â—acâ—eâ—h that mâ—â—t hâ—nour is due ijs Pâ—eâ—bitâ—ris qui laborant in veâ—bâ— 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 â—uthority in government of the Church or that Timothy or Titus alone â—ad power the one at Ephâ—sus and the other in Crete to ordaine Paâ—ors then the words 1 Tim. 4.7 which ordaine Timothy not to take â—eede to fables and to have faith a good conscience and the words which ordaine Titus to teach sounde doctrine can bee warrants to â—rove that in Ephesus and Creete none but Timothy and Titus were obâ—â—ged to neglect fables to keepe a good conscience and to teach sound â—octrine or that the words Quicquid ligaveritis Mat. 18. quorum miseritis peccata remittentur ijs Ioâ— 20. Attendite ad vos ipsos totum â—egem in quo vos spiritus ille sanctus constiuâ—t Episcopos Act. 20.28 were â—â—t 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 â—â—aces the Church of Christ was governed by Bishops And Lay-Elders â—â—ver heard of till Calvins new-fangled device at Geneva That there were Lord Bishops dominering over the Church in â—â—e Apostles time Observ. his Gr forbeareth to alleadge and cannot but acâ—â—owledge that in the Church assembly mentioned Act. 15.22 all deâ—â—ees were made of the Apostles Elders and whole Church without 〈◊〉 much as naming L Bishop which could not have beene omitted if â—hrists Church had beene then governed by them and Mat. 18.17 â—ur Saviour teaching how such as offend should be delt with ordaiâ—eth that the Church should be told of those that doe not mend upon â—rivate 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-govermeÌ„t â—n 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 â—â—portet eum cui concreditum est praedicare Euangelium plus possidere quà m ea â—uae ad necessarium ipsius usum sufficiant Negociatorum clericum ex inopi diuitem ex ignobili gloriosum quasi quandam pestem fuge saith Ierome â—n his Epist. to Nepot And a Canon of the Counsâ—ll of Carthage where Augustine was present beareth Episcopus hespitiolum habeat aut domum Ecclesia prâ—pinquà m tenui supellectili instructam mensam victum pauperemâ— dâ—gnitatìs suae autoritatem fide viâ—ae meritis quâ—â—raâ— and Chrisostome upon Philip. 2. sâ—rm 9. writing of the lawfull maintenance of Pastors saith Dic quaeso sericis vestâ—â—ur Pastoâ— mul itudinem seqâ—entium comiâ—â—â—tium habens Circâ— forum â—rrogâ—â—ter incedu Equâ— vâ—hâ—â—u dâ—mosâ— AEâ—â—ficat habens ubi maneaâ— Sâ— ista facit eum quoque sacerdotio indigâ—um dico quamodo enim admonâ—bit ne superfluis istis â—acent qâ—â— seipsum â—â—monere nequâ— All good subjects acknowledge that his Majâ—sty may give â—o his â—ubjects 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 Câ—aches accompanied with many followers and waiting men but Churchmens accepting or attaining these advantages doth not give them prerogâ— or power jure Divino either â—o 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 Apostlâ—s time either there were Elders which did not preach and were not obliged to labour in the word and doctrine or the distinction of Eâ—ders mâ—ntioned 1 Tim. 5.17 â—s imperâ—inent But if his Majesty and his high Câ—urt 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 neâ—essary 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 â—o 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
that â—â—â—gdome neverthelesse it had beene a ridiculous ratiocination beâ—â—â— their evident apostacy and perjury to say The Ministers have obâ—â—â—ed warrant for voice in Parliam and an act for constant moderaâ—â—â—â— in their assemblies and many of them good pensions out of the 〈◊〉 exchequer Ergo they intend to bring in into the Church conâ—â—â—â—y to their oaths and subscriptions a Government and Ceremoniâ—s â—â—â—cted by them at the reformation and often abjured since So albeit â—â—â—re is no good lâ—gick for inferring upon any of the foresaide innâ—â—â—â—ions the Prelates intention for Popery neverthelesse men many say â—â—â—t it is more probable that thâ— innovaters of the whole particul by 〈◊〉 Gr here apologized for intend Popery in the point of Doctrine â—â—â—n it was that those Scottish Ministers intended Popish Discipline â—â—iscopacy and Ceremonies rejâ—cted and abiured by their oathes and â—â—scriptions as said is there are many things quae peracta laudantur â—â—â—t 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 Pâ—pâ—sh manner of rule and Cerâ—monies helpeth much to breede â—hat â—eare which many honest men â—nd all loyall subjects here in Engl have that those innovators intenâ—â—ons are as much sett for Popish Doctriâ—e as the seekers of tâ—ose mâ—â—â—ratorships pensions and voice in Parliam were sett for Popish rule 〈◊〉 discipline in Scotland Arch. B. pag. 41. No one thing hath advanced or Vsherd in Popery soe fast as 〈◊〉 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 oâ—pinions in matter of faith and if by their practise be here undersâ—oâ—â— their lives and conversation neither Blasphemy sabbath-breaking driâ—â—king playing and other alehouse gaming luxure pompe pride proâ—â—gality 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 〈◊〉 in very many places as being most proper for those prayers are thâ— read which both precede and follow the Communion and by liâ—â— and little this Ancient custome was altered and in those places 〈◊〉 where the Emissaries of this faction came to preach Observ. Neither can your Gr bee ignorant that it was out of vse in moâ—â— places 200. to oâ—e then since your memory it was used in and 〈◊〉 practise of it in some few places without a lawfull warrant cannot 〈◊〉 a reason for inferring that either the command or practise of it of 〈◊〉 is not an innovation in those places where it was neither commandâ—â— nor practised before his Gr began this and the like innovations Arch. B. ibid. With this the Rubrickes of the Common-prayer booke agree fo◠〈◊〉 first Rubrick after the Communion tels us that upon Holy dayes thouâ—â— there be no Communion yet all els thatâ—s appointed at the commuâ—â—â—on shall be râ—ad Observ. The Rubrick as well as the booke of common prayer was maâ—â— by the prelaâ—es by whome though at the beginning of the reformâ—â—â—on there were diverse Rubricks orders and prayers left which 〈◊〉 founde no possibility to reforme aâ— the fiâ—st in it as the Appostles 〈◊〉 in the Churches infancy aâ—â—er Christ assension for respect to the 〈◊〉 brethren of the Iewes in the matter of Circumcision which 〈◊〉 â—ractised in the person of Timothy Act 16.3 and forbare in the 〈◊〉 of Titus Gal 2.2 and in the point of Abstinence from bloud 〈◊〉 things straâ—gled neverthelesse all religious modest Bishops 〈◊〉 have beene since the reformation in â—ffice at any time have forbâ—â—â— â—s the Apostle did circumcision either to practise oâ—her unlawfull 〈◊〉 dâ—râ— lâ—fâ— in it or to command to reade at the communion table 〈◊〉 〈◊〉 communion is not given the prayers which are appointed to bee â—ead at the communion for albeit the Rubrick ordered that when â—â—e communion is given the Priest shal stand and reade the prayers â—â—pointed to be reade at the Communion table it followeth not that â—hen the communion is not given he must neceâ—â—arily reade the same 〈◊〉 the communion table and not in the desk as the custome hath been 〈◊〉 this case before these late innnovations Moses did reverence at the very Dore of the Tabernacle Num. 20. â—ezekiah Arch. pag. 4 and all that were present with him when they had made an â—â—d of offering bowing and worshipping 2. Chron. David cals the peoâ—â—e to it with a Venite O come let us Worship and fall downe and kneele â—â—fore the Lord our Maker Psa. 95. And in all these places I pray â—arkei 't is bodily worship The example of Moses falling downe at the dore of the tabernacle â—â—d of Ezekias bowing and worshipping cannot oblige to the like â—orship any but those that offer the like sacrifice and Moses Example â—â—ligeth to bow before Ezekias examlpe only after a man hath made 〈◊〉 end of his Sacrifice From neither of them nor from Davids words â—sal 95. cited by his Gr can be inferred either that at the entry into a â—hristian Church a man must fall downe bow and worship or that â—â—ere is a particular place in the Church toward which a man must of â—â—cessity turne his face for worshipping God or that he that doth not â—â—th these when he commeth into the Church doth no more reverence 〈◊〉 God then a Tincker and his Bitch when they come into an alehouse 〈◊〉 as it cannot bee truely affirmed that whosoever at his going out of Church upon a sunday after the evening service goeth not to mayâ—â—mes pyping dauncing or other such exercise warranted by the â—oke for Sabbath recreations contriued as is conceived by some aâ—â—eistically Popish Churchman goeth out of the Church with no more â—â—verence then a Tincker and his Bitch going out of an alehouse soe can it â—â—t be truely affirmed that whosoever at his entry into a Church doth â—ot 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 prayâ—er 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 goeâ—â— not to Maygames at his gâ—ing out of the Church and the other duâ—â— not at or to the Alâ—ar at â—is comming in for it is possible that the oâ—â— thinking in their conscience that the sports authorized by the saiâ— booke are not
〈◊〉 should ordinarily bee set and stand with the side to the East wall of the 〈◊〉 cell Therefore this is no Innovation since there is Injunction 〈◊〉 Cannon for it The other passage is this 'T is Ignorance saith that learned Biâ—â—â—â— to thinke that the standing of the Holy Table there Relishes of Pope 〈◊〉 Observ. The Bishop of Salisburies injunction in May 1637. which hi◠〈◊〉 mentioneth and his imputation of ignorance to those that think◠〈◊〉 heate used in urging the standing of the Communion Table 〈◊〉 wise cannot but be esteemed expressions rather of that reverend 〈◊〉 Courtscience then of his conscience being done by him after he 〈◊〉 the streame and storme of power runne so strongly for Ceremâ—â—â— and the opposers of them so many wayes persecuted in their foâ—â—â—â—â— credits and persons and that speaking against them was the 〈◊〉 compendious way for Court-favour to such as have beene esteem◠〈◊〉 Doctor Davenant opposers of Popery and Arminianisms and 〈◊〉 the Apostle Peter to pleasure the Iewes preached Circumcision to 〈◊〉 Gentiles it is not to be wondered that that learned man the 〈◊〉 Bâ—â—hops to pleasure those that have power of all that concerne 〈◊〉 Church or State hath conformed his injunctions to the liking of 〈◊〉 that have the chiefe sway and power to induce our Gracious Sâ—â—â—â—raigne to distribute praemia and poeâ—â—s as they thinke fitt especiâ—◠〈◊〉 times that all piety yea all shew of it is nicknamed Puritanisme â—ll Religion reduced to the establishing preaching pressing of 〈◊〉 Croâ—ses cringing ducking Surplice feasting fish-eating at cerâ—â—â—â—e times stinted by Prelates and singing of prayers to the Romish 〈◊〉 But here J hope his Gr will either both beleeve â—nd acknowâ—â—â—â—e the trueth and soundnes of this Prelates writing against Armiâ—â—â—isme and Popery in materiall points of Doctrine or shew some 〈◊〉 and appearance of as probable advantage for his writing what â—ath done that way as is here sett downe for his expressions cited 〈◊〉 Gr touching these Ceremonies â—he Author prevaricates from the first word to the last in the book Arch. B. pag. 60. 〈◊〉 takes on him both for the Name and for the placing of the Holy 〈◊〉 and the like to prove that Generally and Vniversally and Ordiâ—â—â—y in the whole Catholicke Church both East and West the Holy 〈◊〉 did not stand at the upper end of the Quire or Chancell And this 〈◊〉 â—ust prove or he doth nothing â—â—ther it is preuarication to affirme that the K Observ. hath in his Crowne 〈◊〉 Divino the right and power of all Ecclesiasticall Iurisdiction and 〈◊〉 Parliam are not called to confirme but to affirme and declare 〈◊〉 â—awes of God with much such like stuffe cap. 2. that no good â—â—formist will or ought to denyâ— or else his Gr. doeth not here 〈◊〉 affirme that the Author of that booke that the Bishop of Linâ—â—â— licensed the printing â—ff prevaricateth from the first word to â—â—â—st in it Like as it conteineth much in fauour of Episcopall jurisâ—â—â—â—â—on which his Gr wil be loath to call prevarication unlesse that 〈◊〉 that breaketh one of Gods Commandements is guilty to the â—â—â—gression of his whole Law so he that sheweth an opinion diffeâ—â—â— from his Gr will and pleasure in the position of Altars become â—â—â—by so perverse and pernicious as all he speaketh or writeth beâ—â—â— muâ—t be damned by the reproachfull name of prevarication â—â—d you know both in Law and Reason Arch. B. pag. 61. Exceptio firmat Regulam in â—â—n 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 〈◊〉 hâ—th abused both It is true that Exceptio â—â—â—mat Regulam in noâ— exceptis Observ. as his Gr 〈◊〉 saith but withall his Gr doth not shew any rule or Law binding â—â—â—â—ersally and ordinarily the whole Church to sett the Holy Table alterwise at the upper end of the Quire or chancell â—t affirmanti incuâ—â—bit probatio unlesse therefore his Gr make appeare that there was suâ—â— a generall rule he cannot pretend in reason that the qâ—otations made 〈◊〉 the author of the aforesaid booke of the practise of diverse particuâ—â—â— churches are but exceptions from a generall rule but contrariwise 〈◊〉 particulars instanced by him doe make appeare that it cannot be trueâ—â— affirmed that there ever was a generall rule and law either commâ—â—â—ding to set the holy table to on ende of the church for celebration of 〈◊〉 Sacrament or declaring it to bee necessary for Gods worship to seâ—â— alterwise Arch. B. pag. 68. Why my Lords J have a Copie of the Articles in English of the 〈◊〉 1612. and of the Yeare 1605. and of the Yeare 1593. and in Latine of 〈◊〉 Yeare 1563 which was one of the first printed copies if not the first 〈◊〉 all Observ. In Anno 1631. One Iohn Ailword a Popish Priest publishe◠〈◊〉 booke intituled an Historicall narration of the Iudgement of 〈◊〉 learned divines concerning Gods eleâ—tion wherein hee affirmeth 〈◊〉 doctrine and judgement of the Martyrs and first reformers of 〈◊〉 Church to be the same in the points of Election and Predestinatiâ—â— which was taught of old by Pelagius and in our dayes by Armiâ—â—â— This booke licensed by Mr. Maâ—tin chaplaine to the Bishop of Lâ—â—â—don comming to the hands of that learned Knight S r. Humpâ—â—â— Lyne was by him found to containe nothing but tho Coppy verbaâ—â—â— of a Letter printed in the third yeare of Queene Elizabeth with 〈◊〉 name of Author Printer date of time or place whereunto in thâ— times there were two answeres printed by publike authority the 〈◊〉 by Iohn Veron a Lecturer of Paules intituled an Apology or of the Doctriâ—e of Predestination dedicated to Queene Eliz. the fourâ—h yeare of her raigne and printed at London by Iohn â—â—â—dale the other by Robert Crowley in his Apology for those Englâ—â—â— Preachers and Writers which Cerberus the three-headed Doâ— of Hell chargeth with false Doctrine under the name of Preâ—â—â—stination printed at London by Henry Denham Anno 1566. bâ—th which bookes the Author of the afâ—resaide Letter is designe the words of it Verbâ—tim recited iâ— severall Sections 〈◊〉 confuted And albeiit the then Arch-Bishop of Canterbury after he was made â—cquainted herewith caused the bookes to bee called in yet most â—art of them being sold and dispersed through the whole Kingdome â—id breade a perswasion of trueth of the assertions therein contained 〈◊〉 the mindes of all such as did imagine that the Bishop would have â—aused the bookes to bee burned and made some publicke act against â—â—em for discouering the imposâ—ure if hee had dislyked the false Docâ—â—ine and iniurious to the memory of the worthy Martyrs and first â—eachers of reformation to our Church wherewith they were stuffed â—â—ce Ailword durst make use of an old unwarranted and long agoe â—â—futed Pamphlet for proving that our church allowed Arminian â—â—pish 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 â—hey 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 Mâ—jesties 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 â—old to say and your Majestie may considâ—r of it in your Wisdome That one way of Government is not allwayes â—â—tt 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 clâ—mency 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 sâ—â sponte in saâ—iant instigaâ—e 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 juâ—e 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 Romaâ—e party to scorne Vs and peruert them Obsâ—rv 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 baâ—ishing 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 Sanâ—ta Clara citeth and proveth oâ—t 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 doctriâ—e 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 deâ—ined Compositio in scriptis facta ad infamiam alicujus ob aliquid quod Author probare noâ— vâ—lt aut non potest in publico loco occulto nomine affixa and if withall it be true that si injuria personae incâ—rtae illata fuerit nemo propterea potest se contumelia affectum jure dicere sâ—aque interesse ut honor existimatio vindicetur per actionem de injuria the defeâ—dants 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 â—ur Saviour ordained his Disciples and Apostles to blesse such as should revile thâ—m it is no â—ore 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 Conviâ—ia si irasâ—are 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 â—ot have beene condemned for the same in respect it beâ—reth that si aâ—sertionibus 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 â—rediderit lacessaÌ„da temulentia turbulentus obtrectator temporum nostrorum fuerit â—um paenae nolimus subjugari neque durum vel asperum volumus sustinere quoniam si ex leuitate processerit contemâ—endâ—m est si ex insania misâ—ratione dignisâ—mum si ab injuria râ—mittendum And l. famosâ— ff 3. ad leg â—ul Majest Neâ— lubricum linguae ad poenam facilè trahendum est And
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 â—ut 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 Bâ—llarm ground whereupon all Episcopall prehemiâ—ency is founded saith but afterwards by ambition of them that were set over the rest the Apoâ—tolicall 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 flâ—rish 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 immediaâ—ely 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 Obserâ—â— 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 Ecâ—lesiacall Counsels that Officers appointed by God for teaching his Church the trâ—e way of his worship are forbidden to exercise their office without a power from Câ—ristian Kings to doe it and it is evidenâ— that the Apostles and Pastors of the Câ—urch 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 againâ—t 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 depeâ—deth 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 Churâ—hmen pretend Observ. that the power granted them authoriâ—ate humana belongeth to them jure divino they may lawfully be opposed by all that are in duty bound to defend the right of Soveraigne â—ower and authority of the temporall Prince or State wherein they â—ive and opposition of reason to those that dare pretend such divine â—ower is no libelling against King or State Fendatarius that disdayâ—eth his superior by the civill Law forfeiteth jus â—eudi and Bishops â—â—at presume to ascribe to their title jure divino that right which they â—ave by the Kings graunt or Parliamentary confirmation deserve to â—e deprived of whatsoever they have gotten from King or Parliaâ—ent it being as unlawfull to pretend a claime Iure divino to a title â—â—r right depending upon the King and Parliament as it is for Bishops â—â— devise a new guise for Gods worshipp and to impose others a neâ—essity of it Wâ—y did they not modestly Petition His Majestie about it Arch. B. pag. 9. that his Pâ—incely wisedome hee might set all things right in a Iust and â—â—derly mâ—nner But this was neither their intention nor way Though State diseases which none but his Majesty with his Parâ—â—ament can câ—re may be lawfully laide open in word or wâ—itt not â—â—ely when the discovery thereof importeth the duty of any man in â—â—s calling but also when it is necessary or expedient for vindicating 〈◊〉 inâ—ocency of honest men from imputation and reproaches cast â—pon them by men of so great power in Church or State through â— trust from their Soveraigne as none but a Parliament may without â—anger represent to the Soveraigne their malversation neverthelesse â—o pâ—ivate subject can in good manners petition his Majestie for reâ—ormation of such aâ—uses or prevention of such dangers as doe highly concerne the State and Religion that they cannot in probability be â—olpen or avâ—ided without the advice of his Majesties Estates in his â—igh Court of Parliament Againe His Gâ— doth presse â—ere to â—ubb a most false and pernicious reproach upon honest men who are â—ble in a Parliament to make appearâ— both their owne loyalty to his Maiestie the traitrous harts of those that through impotencie to moâ—erate their Prosperous fortune charge them with mutiny and with what else they please Arch. B. â—ag 10. And by most false and unjust Calumnies to defame both our Calâ—lings and Persons Observ. Eum qui nocentem infamavit non est aeqnum ob eam rem condemnâ—â— praesertim quando reipubâ— interest vitium illud quod etiam convitiando obâ—jectum fuâ—rit manifestum fieri Dig. lib. 47. Tit. 10. l. 18. Arch. B. pag. 11. And these men knowing the Disposiâ—ion of the people have laboâ—red nothing more than to misinforme their knowledge and misguidâ— their Zeale and so to fire that into a sedition in hope