illa absolutos c. This amongst many others wherein I could instance is but to shew that the King's Judges did controul the inferiour Jurisdictions called Ecclesiastical and Judge whether the cause or contempt deserved Excommunication and accordingly commanded Absolution c. as I have known the Lord Chief Baron in his Majesties Court of Exchequer about seven years ago command Doctor Lake Commissary of Lincoln and then in Court to absolve one King c. to which the Doctor making some tergiversation the Lord Cheif Baron threatned to lay him by the heels for his contempt For it is great insolency for a Commissary Official or his Master the Arch-deacon to excommunicate in their Courts and Visitations the Kings Subjects except by Authority and Commission from God or the King From God they have no power to excommunicate or to hear Causes then hath any Parish-Priest in his Parish if so much And if they have a Commission from the King let them shew it but when they have shewn it I dare say it will run with submission to His Majesties Decrees in his superiour Courts Courts of Record at Westminster Courts of good and great use Courts that have his Majesties Authority and Commission to shew for what they do Courts that do not bear the Sword in vain Courts that are not made up only of an empty noise of Curses and Anathema's thundring and cracking as if they came from Heaven when all is but vox praeteria nihil and not of little or no use but to vex and weary out the Supplicants Suiters and Attendants by enriching some few not of the best of mankind with Money Money And on the contrary how careful have our Kings of England been rather to encourage Parish-Ministers that labour and look after the Flock even in times of Popery as for instance in this Brief sub privato sigillo Edwardi 1. anno regni ejus 33. in these words Rex dilecto sibi Ricardo Oysel Ballivo suo de Holdernesse salutem Mandamus vobis quod de exitibus Molendinorum nostrorum in Belliva vestra faciatis Decimas dari Personis Ecclesiarum in quarum Parochiis Molendina ista existunt prout alii Magnates de regno nostro ac hominis partium illarum Decimas dant de exitibus Molendinorum suorum Et nos vobis inde in compoto vestro ad Scaccarium nostrum debitum allocationem fieri faciemus T. R. apud Westm 20. die Octobris Per breve de privato sigillo And good reason sure had that valiant King to give all due encouragement to the Inferiour Clergy if we consider how he was affronted and defy'd and brav'd by the Prelates Polid. Virgil Angl. Hist l. 17. especially by Robert Arch-bishop of Canterbury so that the King was forc'd to put all the Rebellious Prelates and Clergy out of his protection seizing their Goods and Revenues until they at long-run submitted themselves after a tedious Bustle to which they were encouraged by Pope Boniface I know that the King granted his Favour afterwards and Protection to the said stout Arch-bishop Robert and the rest and suffered the said Arch-bishop to stand by him and his Son upon a wooden Scaffold erected before the Gates of Westminster-Hall for that purpose when with many Tears the King askt Pardon with all Humility not the Arch-bishop's Pardon but that the People would pardon him Walsingham Hist Angl. p. 36. but it was not for his humbling the proud Clergy as aforesaid but for his Arbitrary Government Dicens se minús bene tranquillè quam Regem deceret ipsos rexisse c. Rursum ut libertates contentas in Magna Charta Mat. West An. 1297. p. 409 410. Ypodigmae Neustr p. 84. de Foresta in usu extunc efficacius haberentur voluntarias super his exactiones inductas de caetero quasi id irritum revocaret petentibus Comitibus Baronibus Rex Articulos in praedictis chartis contentos innovari insuper observari mandavit Henry de Knyghton adds Rogavitque Populum accepta licentia ut omnia condonarentur ei orarent pro eo orabant quidam publicè alii vero sic alii vero occulte pauci vero bene Anno 32 Edw. 1. this King was again affronted by Thomas Corbridge Arch-bishop of York For when the King by his Letters Patents granted to Mr. John Bouhs the Prebend of Styvelington in the Church of St. Peter in York and commanded Thomas Corbridge the new Arch-Bishop to admit him c. after two successive Mandates he neglected to do it to the King's damage 10000 l. as in the Plea Rolls of Trinity Term held at York To be seen in the Receivers Office of the King's Exchequer at VVestminster 32 Edw. 1. is at large expressed Thereupon the Arch-bishop being summoned to answer this contempt before the King's Justices he appearing answered That he was always ready to obey the Kings commands so far as he could but he could not admit the King's Clerk because the Pope had conferred the said Prebendary and Chappel thereunto belonging on his own Clerks of whom they were now full and that he could not make void the Act of the Pope his Superiour Lord nor deprive or remove his Clerks And therefore prayed the King to hold him excused refusing to give any other answer Whereupon Judgment was solemnly given against him That what he alledged was no sufficient cause for him not to execute the Kings commands and that all his Temporalties should be seized into the Kings hands for this his contempt c. By which we may see that even in times of Popery the Kings of England have opposed the Popes Innovations and Usurpations and the Kings Justices have taken cognizance of these Ecclesiastical matters and that no Forreign Mandates or Bulls were pleadable in the Kings Courts in bar of the Kings Writs and that long before the Reign of King Henry 8. obedience to the Pope before the King was adjudged a very high contempt in Law and had a suitable punishment and that the Kings Temporal Courts had Soveraign Jurisdiction over the Ecclesiastical Proceedings which is also more evidenced by the several sorts of Mandates dates and Writs even in times of Popery frequently issued out against Arch-bishops Bishops Ecclesiastical Judges and Ordinaries commanding them to do this and that and prohibiting them not to do this and that witness the Writs of Quare impedit Quare incumbravit Quare non admisit de Clerico admittendo de copia libelli deliberanda de permutatione Beneficiorum de revocatione Praesentationis Bracton de Residentia facienda de cautione admittenda de Assisa ultima Praesentationis cessavit de Cantaria de Nonresidentia pro Clericis Regis de Praesentatione ad Ecclesiam Praebendam Capellam c. Nay it seems to me that even in times of Popery the Kings Judges would take no notice of any Excommunications Cook Instit 134.2 but what were decreed by the
strange Religion is built on this rotten foundation Whereas the Church of Jerusalem on whom the Holy Ghost descended chang'd their Opinions if not their Canons concerning the observation of Circumcision and the Mosaical Ceremonies for Acts 15. they required not those Ceremonies but Acts 21. they did require them nay St. Peter himself would not eat with an uncircumcised Christian Gal. 2. if a Jew was present notwithstanding he was one that made the Canon to the contrary Acts 15. Gal. 2. Acts 21. Acts 15. And St. Paul that reprov'd his inconstancy Gal. 2. and would not Circumcise Titus yet had Timothy Circumcised Acts 21. If the Pillars of the Church warp can we think any other Canon-makers of the Church are infallible so that we must believe all they Decree in spight of our Teeth or else by Excommunication Take him Devil and forty days after Take him Jaylor This is like the Muscovites that acknowledge no Christians but themselves and the Greek Church or like the Donatists that confined the Church of Christ to themselves at least within the bounds of Africa which was a larger extent than was afforded by the Family of Love Gratian. Dist 16. and many of our Sectarists whose Opinions in this kind are derived from Rome like that of Pope Agatho l. That commanded that all the Popes Decrees should be taken for the Oracles of God and as true as if pronounced by the Mouth of God though contrary to Holy Writ Thus the Council of Trent Decreed Conc. Trident Sect. 5. Can. 2. that the Church that is themselves had power to change the Sacraments And the Council of Constance did change the Institution of the Lord's Supper by Robbing the Laity of the Cup with a non obstante to Christs command But now henceforth this being premised I 'le keep to our own Canons and Canon-makers of which Query I. Whether Ecclesiastical Canons that want the Stamp of Legislative-power or Acts of Parliament are necessarily binding and of force to us English-Protestants And this Inquiry was occasioned by a late Discourse or Sermon Mischief of Separation Preached by the Reverend Doctor Stilling fleet May 2. 1680. at Guild-hall upon that Text Phil. 3.16 Whence he exhorts in the words of his Text his Auditory to walk by the same Rule or Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mischief of Impositions yet Canon is not found in some Greek Copies as one has in answer to the Doctor already very ingeniously observed But the accurate Mr. Baxter very pertinently in a Letter to the Doctor puts him upon declaring what is this same Rule or Canon and who makes it which one would think should be very necessary and one of the first things as a foundation on which should be built any pertinent or rational Discourse For if one certain Rule or Canon be not agreed upon it is impossible to know when we straggle and walk disorderly deviate and err And also if Preachers exhort as they ought to walk by the same Rule and yet do not declare what that same Rule is and who is the Rule-maker the Canon-maker or Law-maker they had as good say nothing at all But the wary Doctor waves the answer to Mr. Baxter and either would not or could not or durst not declare what is the Canon and the Rule and Who are the Rule or Law-makers very wisely foreseeing that Mr. Baxter had got him upon the Lock For it had been dangerous for a Protestant Doctor to deny the King and Parliament to be the only Law makers or Rule and Canon-makers But on the other hand if the Doctor had declared against the Pastoral-Head and Synod who stil'd themselves the representative-Church and no man in pain of Excommunication Can. 139 140 141. Anno 1603. to dare to derogate from their Authority possibly he might fear to come within dunger and reach of the Bishops Canons at least he might fear he had in so doing arriv'd at the Pillars ef Hercules and the streights the nè plùs ultrà of his Preferments But no private-ends ought to byass any man or stop his mouth from speaking out and plain such a necessary Truth for want of adjusting this Query What is truth What is the Canon the Rule this same Law we ought all to walk by that we may all speak the same things For if the Trumpet give an uncertain sound an undistinct sound who shall prepare himself to the Battle 1 Cor. 14.8 1 Cor. 14.8 If one Clergy-man sounds a Retreat whilest others sound Boots and Saddles To Horse To Horse Into what confusions will the distracted-people run and no wonder For certainly this is the great cause of our Divisions not to be remedied at least not till agreed among our selves and till we walk after the same Rule For uniformity in Religion ought to be the endeavour as well as Prayer of all true Christians that all of us may Rom. 15.6 with one mind and one mouth too glorifie God even the Father of our Lord Jesus Christ Rom. 15.6 But how is this possible or that Christians should speak the same things and walk by the same Rule when this Rule is not agreed upon no not as aforesaid among our selves For if the Acts of Parliament the universally confessed-Law of England even in Religion be the Rule or Canon and the King and Parliament the only Law-makers or Canon-makers as who dare deny now that the Popes Hierarchical Head is cut off without Incurring a Praemunire and that can and being the only Representatives of the People of England alone ought to make Acts of uniformity in Religion and of all other things especially to have a care of Religion and a watchful eye over Religious men Then how comes the Convocation to call themselves the Representative-Church of England and thunder out Excommunication which with them is eternal Damnation Can. 139 140 141. An. 1603. if men die before they recant and publickly repent their wicked Error in thinking to the contrary And ask any of the Convocation at this day if they also do not look upon themselves and value themselves as the Representative-Church of England and they will not surely deny it For if they be not that what are they But though those that made the Canons in 1603 might in some sense be called the Representative-Church of England and so also were that Synod of London that made the Canons Anno Dom. 1640. which are commonly called the Lambeth-Canons and are Damn'd already as I 'le demonstrate beyond all contradiction if any dare deny so great and evident a Truth Yet the Synods and Convocation now adays have not the Authority they had they are scarce the shadows of those Synods and yet the Authority also of those Synods in 1603 and 1640 and all they did is now abrogated and taken away by Acts of Parliament and their very beings annihilated and made of no force power strength nor vertue as I shall shew hereafter much
the Sheriffs c. cannot as the Law then was and now is make such Execution and give the Clerks presented Jus in Re or possession And if a Bishop or Arch-deacon for they are but men do refuse the same wantonly or through prejudice or design for a Kingsman or a Friend of his own when modestly requested by the Clerk presented and will not admit him habilem then the Law has provided a Writ called Quare Impedit to force him to shew a Lawful cause in the Kings-Courts and by them approved or otherwise to force the Bishop to make Execution according to the Patrons Presentment Thus we see in Times of greatest Popery our Ancestors did assert their own Proprieties against Arbitrary Proceedings of Men that call'd themselves the Church the Church I le give but one Instance more to show what little pretence the Clergy alone have to entitle themselves alone the Church Representative of England distinct from the Lay-Brethren and that is in making a Canon to Cringe to the East and Bow at the Name of Jesus Object How now will some say Of all instances you might have forborn this For can any good Christian do too much Reverence to the Name of Jesus We now know what you would be at Phil. 2.10 11. for does not the Apostle say that at the name of Jesus every knee shall bow c. this might have been let alone Answ But I will not let it go so yet must acknowledge readily and chearfully That there is no other Name under Heaven by which we can be saved nor any other name except that of God and Jehovah that deserves more signal Reverence And yet notwithstanding Bernardus non videt omnia nor the Church the Church I mean the Clergy in her Placet's always rational much less Infallible The words in Phil. 2.10 11. are That at the Name of Jesus every knee not every head should how of things in Heaven therefore not litterally to be understood for there is no knees there to bow and things in Earth and things under the Earth there is no knees there neither except those in Graves and they are too senceless at least too stiff to bow And that every tongue should confess that Jesus Christ is Lord Therefore such as take the words litterally ought at the same time that they bow the head or knee to use also their Tongues and confess at the same time that Jesus Christ is Lord. But I say in obedience to this Holy Scripture or rather some Clergy-men's Comment thereon Men at this day at the Name of Jesus bow their heads not their knees yet the Text speaks not one word of that nay in all discourse as well as in the Church men that understand it in the litteral sence ought to bow the knee and not dop the head and also at the same time they ought with their Tongues confess That Jesus Christ is Lord. Thus when we hear a Common-Swearer 100 times in an hour swear by Jesus as is usual and often we ought by this Interpretation to make a Legg every time and with our Tongues Eccho to him and cry out Jesus Christ is Lord. But such was the wisedom for want of comparing the Words with the Context For by the Name of Jesus there is understood the Power and Soveraignty of Jesus to which God hath highly Exalted him not those 4. or 5. Letters but a Power above every Name that is above every Creature or above all created Powers whether in Heaven or in Earth or under the Earth that they might how the knee to him that is adore him So Prov. 18.10 The Name of the Lord is a strong Tower not the Letters Jehovah or Jah is a strong Tower or the found and noise of those words but The Power of the Lord is a strong Tower the righteous run unto it and are safe not into the Letters or found of the Name Yet notwithstanding if any man will show Reverence at the Name of Jesus I am not offended so he shew as much Reverence at the Name of God and at the Name of the Holy Ghost It is a hard and harsh saying of some and borders upon Blasphemy to make distinctions in the Holy Trinity as if we were more beholden to the Second Person of the Holy Trinity than to the First or Third Person This Grates to make a difference in Reverencing The Trinity in Unity and Unity in Trinity But in this Instance I only show that the Clergy the Clergy much less a few of the Clergy because Higher and Taler have shown no Charter hitherto nor reason to have such a Charter granted to them to be without the Laity The Church The Churth of England The whole Oecumenical Council of Nice had erred shamefully but for one single ey'd man Paphnutius And it is pretty reading in the Council of Trent to see how at a loss the Fathers were for a Resolution 'till Post-Night till the Packet return'd from Rome one said with their Holy Ghost in a Cloak-bagg So that the next day after the Post came in People repair'd to the Counsel-House for News and to know how squares would go as men do now to a Country Coffee-house on a Post-night to know how things go above But is it not strange Impudence Atheism and Effrontery thus to take Gods holy Name and Spirit in vain by making the Holy Ghost father all our Escapes and By-blows adulterately begotten by Self-Interest Pride Passion Revenge crasty Fetches covetons designs whether the French or the Spanish Interest carry it still The stile is It seemed good to the Holy Ghost and to us God forgive them And this is the Church The Church that is the Clergy the Clergy or rather the Few the Few the least in number I will not say I cannot say the worst of the number nor the Idlest of the number But add to them Lay-Chancellors or Vicar-Generals Sumners Registers c. To make up this Church the Church of England And you make them worse and worse I look upon the Church of England as the greatest Bull-Work against Popery what This latter sort of men are they such a Bull-work no the Protestants of England The Protestant Laws of England embodied with the Fundamental-Laws of the Realm Ruine one and you ruine the other for they must live and die together Thus have I evidenced that the Laity in the Apostles times were the Church and as much Canon-makers and Rule-makers and had the conduct of the infallible Spirit and gifts of the Holy Ghost as well as the Apostles and therefore certainly the Christian People as well as the Clergy of England are the Church of England Nay In Hen. 3. time when the Popish Prelates were most Rampant and Othoben the Pope's Nuncio had almost Beggar'd that King keeping him poor and doing what he list with him yet when they were to be excommunicated that Infringed Magna Charta The Clergy nor the Synod did not make it but the King and
though never so high-mounted look upwards still to Heaven they 'l say with King David in all humility I am a worm and no man The Contemplation of the Vastness and Glory of Heaven as Cicero observes in Somnio Scipionis will make them best see what a pitiful Spot in comparison the whole Globe of the Earth is and the glory of it and much more with humble Eyes reflect upon their own pittiful punyships But if they are alwayes looking downwards upon the many under them their Brains usually Crawl with scorn pride and disdain and turning Giddy they forget themselves till they catch a fall if not their Ruine And though they may pride themselves and strut in their High Shoes and take delight in exposing their Inferiors whom they ought to protect to contempt and scorn or for sport suffer them to be baited by Dogs and perhaps cry Hollou 'T is ten to one but they meet at some time or other with so Rugged a Repartee as to make them sick of such Unchristian Games and sometimes to their shame expose also the knotty side of their own gay Arras and prove that all is not Gold that glisters Popery and Mahometism were born both in one and the same Century and had one and the same Midwife namely Ignorance or Barbarism Truth and the Press would stifle them both and the Turk knows it as well and therefore Politickly prohibits Printing so also doth the Pope prohibit what he can all Printing but what passes with his own Imprimatur's and some others also would have the Press at the same lock and they alone to keep the Key And thus whilst men hear but of one Ear and from one Mouth they are kept in ignorance and seldom grow wiser than the Pope and Conclave that Excommunicated Galileo I think it was for holding the Motion of the Earth For Errors and Superstition Tyranny and Oppression like Owls and all other works of darkness hate the light and cannot endure to be seen by day-light whereas the Naked Truth feeks no Corners is bare indeed but is not nor needs not to be ashamed Lording over Gods Heritage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominantes Cleris 1 Pet. 5.3 Domineering over Gods People was never the mind of Christ nor St. Peter nor had ever any Bishops any such lawful Commission even when the High-Commission-Courts were up whereby alone they had Authority and Jurisdiction Ecclesiastical to Lord it over Gods Heritage No no It is the Reliques of the Luciferian Pride of that Grand Impostor that ridiculously stiles himself The Successor of St. Peter yet imitates him in nothing but in denying his Master that sets his insulting Toe upon the Necks of Kings and Emperors enslaves mens Bodies and Estates as well as Souls wheresoever he can domineer 'T is this Prelatical Pride this Exercising Dominion Luke 22.24 like the Princes of the Gentiles which is here condemned and is but a Brat of Popery whereever the Changeling is found and which our Blessed Saviour would banish from amongst his Clergy Luke 22.25 It shall not be so amongst you But say some It shall be so though let Christ and Laws let God and Man say what they will at least some men would practise it still which is worse than saying so but Rome was not built nor cannot be destroyed in one day THE Naked Truth The Second Part. THE Bishops and Convocation held at London Anno Dom. 1552. in the Reign of King Edward VI. whereof many of them were Martyrs at their Death as well as the first Reformers in their life-time in their Articles now usually called The Articles of the Church of England the 19 20 21. I meet with very remarkable Passages to begin this Discourse ARTICLE 19. ECclesia Christi visibilis est coetus fidelium in quo verbum c. The visible Church of Christ is a Congregation of faithful men in which the pure Word of God is Preached and the Sacraments be duly Administred according to Christs Ordinance in all those things that of necessity are requisite to the same Where note by the way that a Parish Church may be the right Church of Christ by this Definition As the Church of Jerusalem of Alexandria and of Antioch hath Erred so also the Church of Rome hath Erred not only in their living but also in matters of Faith ARTICLE 20. IT is not Lawful for the Church to Ordain any thing that is contrary to Gods Word written neither may it so expound one place of Scripture that it be repugnant to another wherefore although the Church be a Witness and Keeper of holy Writ yet as it ought not to Decree any thing against the same so beside the same ought not to enforce any thing to be believed for necessity of Salvation ARTICLE 21. GEneral Councils may not be gathered together without the Commandment and Will of Princes And when they be gathered forasmuch as they be an Assembly of men whereof all be not Governed with the Spirit and Word of God they may Err and sometimes have Erred not only in worldly matters but also in things pertaining unto God Wherefore things Ordained by them as necessary to Salvation have neither strength nor Authority unless it may be declared that they be taken out of the holy Scripture Whence it is evident that by the Articles of the Church of England men the best of them are subject to Error which if true and very few except the Pope and Papists do deny Then with what Front can any Synod or Assembly of men Anathematize and Damn and by Excommunication deliver to the Devil all that obey not their Canons and Decrees except those Decrees be evident from the plain and undisputed sense of Holy Scriptures For if it be acknowledged that they may be in the wrong then others that they condemn may be in the right and owned by God though disowned by frail men The Popes whereof their own Writers say some have been Arrians and denyed the Divinity of Christ as Pope Liberius some Idolaters as Marcellinus some Atheists as Alexander VI. and Leo X. that said Hem quantum reddit nobis haec fabula Christi and Sextus IV. that built a Male Stew for Sodomy some Conjurers and Socerers Platina c vit Pap. as Martin II. Silvester II. John XIX John XX. John XXI Silvester III. Benedict VIII Sergius IV. Gregory VI. and many others which see at large in the lives of the Popes writ by one of their own Secretaries Platina But I love not to rake in this sink nor had I mentioned it here but as necessary to my design in shewing first all men are Erroneous none Infallible no not the Pope himself as the * Test Rhem. Annot. Mat. 23.2 a Enchir. Cont. cap. 3. de Sum. Pont. b Stella in Lucae cap. 9. Rhemists vainly vaunt and suppose And so says a Costerus the Jesuite and also b Didacus Stella Suarez Stapleton and many others and indeed the whole Fabrick of their
and make Canons and Laws by themselves alone as if they alone were the Church Thus when Magna Charta says That Holy Church should be free They always meant and it is so construed at this Day Let the Clergy be free from Taxes Impositions c. So that by the Church of England is meant the Clergy of England A little Church then surely in so great a Realm and a great pity that so many Lay-Brethren should dye out of the Pale of the Church And yet the Dignitaries of the Church not content to be onely amongst the Croud of other Clergy-men the Church streighten the Bounds and take in the Pale to more scanty Limits making themselves when in Synod especially and Convocation at least the Representative-Church and of power to see for all the rest and to bind them to what Decrees and Laws they list Thus the Articles of Religion Regn. Eliz. Anno Domini 1562. Articuli de quibus convenit c. Articles agreed upon in the Synod of London By and Between the Arch-Bishops and Bishops of Both Provinces and all the Clergy What little share the Inferiour Clergy have in making such Articles I have shown already and also that 1 Eliz. 1. is repealed on which those Articles seem to be founded Which yet I say not to weaken the force and vertue of them they are so good so moderate so charitable so Christian-like in themselves that they need no voucher no Statutes to vouch them they are so honestly come by For Pride and Passion Prejudice and Peevishness Malice and Revenge the wonted Inmates were excluded the Convocation-House when those 39. Articles of the Church of England were composed and nothing but the Naked-Truth permitted entrance 'T is strange you 'l say and in a Synod too compos'd of Clergy-men and of the few too But I care not for that once it happened to be so it seems But still I say under favour The Holy Apostles never took so much upon them to make Canons and Constitutions but by assent and consent as well as joint Promulgation in the names of all the Lay-Brethren or when the multitudes of Disciples were encreased at least they might I hope have a vote in chusing who should represent them in this representative Church Which if true and It is before sufficiently prov'd then surely as the Church of Corinth Ephesus Galatia c. were the Christians of Corinth Ephesus Galatia c. Clergy and Lay together though those distinctions were not then known so really and truly The Church of England are all the Christian's of England over them under Christ the King is the Visible Head and Supreme Governour in the Executive power and the King and Parliament in the Legislative or Canon-making Power With what tollerable modesty then can the Clergy alone much less a few of them arrogate to themselves the Title Priviledges and Immunities of the Church of England Tell not me that it was so when the Pope usurp't the Supremacy what is that to us now I know that when Magna Charta was made by Holy Church being Free was meant Let the Clergy be free from Taxes c. but how little did the Prelates value that Law for though the Clergy by that Statute was free from Impositions and Burdens yet the Prelates did not so much regard it seems but that they notwithstanding would venture to Pill and Poll the Inferiour Clergy by Procurations Synodal's Visitations and many more vexations as if the Clergy was free for no body to fleece but for themselves alone and that too arbi trarily Better it is for them much better to be thrown up in Common as of yore amongst the Laity again and take Neighbour's-fare by Acts of Parliament than by being an Inclosure and exempt be made the peculiar of arbitrary-Impositions though by the men of their own Cloth none were so unkind to Joseph as his own Brethren he had fairer Quarters from the Gypsees As the Clergy all of them have as much His Majesties Protection as other folk and the benefit of the Laws nay and the benefit of the Clergy too if they need it as much as any Lay-men good reason therefore they should contribute equally with others to Taxes and Arms and to the Poor c. But 't is sad when this will not suffice but for enjoying the name and nothing but the name of the Church They shall not only pay First-Fruits and Tenths to His Majesty as bound by Law but to pay without end and without Law all the Arbitrary Impositions that Rich and great Men of their own Cloth shall lay upon them for Letters of orders Institution Induction Licences to Preach Procurations Synodals Visitations and then again for shewing these Letters of Orders Institutions c. 't is that makes you so poor and beggarly generally and consequently contemptible world without end I cannot but with some complacency read the Statute of 16. Rich. 2.5 where the King and Parliament when Popery was in its Zenith did not forget that they and the Clergy the Inferiour Clergy too were English-men namely That Whereas the Commons of the Realm in this present Parliament have showed to our redoubted Lord the King grievously complaining That whereas our said Lord the King and all his Liege People ought of right mark that and of Old time wont mark that too to sue in the King's Court to recover their Presentments to Churches Prebends and other Benefices of Holy Church to the which they had right to Present The cognizance of Plea of which Presentment belongeth only mark that too to the Kings Court of the old Right of his Crown used and approved in the time of all his Progenitors Kings of England And when Judgments shall be given in the same Court upon such a Plea and Presentment mark that too The Arch-Bishops and Bishops and other Spiritual Persons which have Institution of such Benefices within their Jurisdiction be bound mark that too and have made Execution of such Judgments without Interruption mark the Reason for another Lay-Person cannot make such Execution And also be bound of right mark that too to make Execution of many other the King's Commandments c. too long here to insert but concluding That against the offenders Process by Praemunire facias should be made and not only against the offenders but against their Procurators Executors Maintainors mark that too as in the Statute of Provisors 27 Edw. 3.1 and against All other which do sue in any other Court mark that too in derogation of the Regality of our Lord the King Whence it appears That even in those Popish times Patrons most whereof were Lord of the Mannors and gave the Tythes and Glebe should present right and good reason and give their own may they not do what they will with their own to what Clerk they please giving him thereby Jus ad rem and then the Bishop and Archdeacons by Institution and Induction as Instruments in Law because a Lay-person as