had not onely the power of Ordination but of Jurisdiction also that is they had authoritie not onely to set in order what was amisse in the Church and to reform the Laitie but to 1. convent 2. silence and 3. excommunicate the Clergie even Deacons and Presbyters if they deserved it 12. For convention in the first place observe that S. Paul acknowledgeth in Bishop Timothy power to receive an accusation against a Presbyter or Elder and upon proofe to rebuke him Which could not be done without conventing him 2ly That the power to silence preaching Presbyters was in Bishop Timothy these words manifest Thou maiest command some that they teach no other doctrine And as for Bishop Titus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it be hoves him to stop the mouths of the disobedient and deceitfull as also to stay foolish questions and contentions And if this will not serve then must they proceed to higher censures even to excommunication For doth not S. Paul command Timothy to withdraw himself from those that teach unwholsome Doctrine And what this means let Beza speake Gravissime damnatos extra Ecclesiam ejicit he casts forâ—h these as condemned men out of the Church For as S. Cyprian speaks They that are not in communion with the Bishop are out of the Church Timothy then being Bishop of that Church and withdrawing his communion from them they were no longer members of the Church This power we see was in the Apostle Bishops but no man can shew that ever it was in the Presbyter Bishops Par enim in parem non habet potestatem it is a sure rule that no man hath power over his equall while his equall 13. The last place is reserved for the first in Scripture which you have kept for your reserve to help at a dead lift and this it is We beseech you brethren that ye know them which labour among you and are over you in the Lord and admonish you A great friend of the Presbytery tels us that this is the same with that which the Apostle speaks in another Epistle that those Presbyters are worthy of double honour who labour in the word and doctrine So then in his judgement this rule you so much boast of is but your labouring in the word and doctrine And surely he hath two able men that back him very well viz. Theâ—dâ—ret and Caâ—vin Theodoret tels us that when S. Pau saith Quâ—praesunt thâ—se thâ—t are over you in the Lord it is all one as if he haâ— said they that â—ffâ—â— up prayers and supplicaâ—ions for yâ—u And Caâ—vin thuâ— Qu DOCENDO rite fideliter GUâ—ERNANT who by TEACHING orderly and faithfully GOVERN the people And elâ—ewhere he expounds this kind of Gâ—verning by boris salutaribus consiliis popuâ—o praeire by guiding the peâ—ple with good and wholesome counsell The Preifis rule then consists in 1 Prayer for Gods people in 2 Admonishing 3 Instâ—ucting and 4 Advising them as also in 5 conveying to them those heavenly blessings by the Sacraments which in an ordinary way they could not otherwiâ—e obtain This is all the rule that I can find belonging to Presbyters And this was ever allowed you in your own Congregations while ye behaved your selves as the Ministers of Christ in all meeknesse and sobriety dividing the Word of God aright and while ye kept within the ruâ—e of faith 14. Thus your ruledome my fellow Presbyters is come to no great matter by these texts Shew me one place of Scripture that allowes Presbyters to excommunicate or absolve of their own authority and I shall be of your mind and justifie that ye have susteined much wrong If ye have been suspended from officiating or silenced ye may thank your unbridled tongues which have been so lavish in venting unsound and seditious doctrine The Bishop in these cases hath but discharged that dutie which is required of him by Gods Word 1 Tim. 6. 3. 5. 2. Tim. 3. 5. Tit. 1. 11. Tit. 3. 9. And it is no more then the Presbytery chalengeth to it selfe in those places where it hath gained authoâ—iâ—y 15. That ye were excluded from all society in Rule is that which troubles you Society pretends equâ—litie and Rule is that which ye affect So ye may be made Bishops or Bâ—shops fellowes equall with them in rule and authority all shâ—ll be well but till then we must expect no pâ—ace if ye can hinder it Hâ—d your leading Church-men beâ—n made Bishâ—ps or Deanes the Kâ—ngs oath had been most just and unalterable yea unquestionâ—ble Some mens mouths have been stopt so heretofâ—re the more the pitie And ye have gaped after such morsels What the benefit hath been is sufficiently discerned and ambitious male-contents shall no more I hope be tempted in this manner to continue among us when they are neither with us nor of us But I pray you what Society in Rule can you chalenge with the Bishops when by Scripture ye are made subject to them We know your pride Ye would faine be hail-fellows with your Governours both Ecclesiasticall and Civill Faine would ye have the raines in your own hands with Phaeton though it were with the same issue But how shall they learn to govern that know not how to obey All Baristers are not qualified to be Judges 16. But there is another thing which troubles you marvelously that you deem to be much more prejudiciall to the dignity and liberty of the Ministery namely to be subjected to a lay Chancelour And yet how many lay Chancelours have you subjected us to To the whole Parliament that 's plaine and yet not so much as one Presbyter among them And to every Committee-man both in Citie and Countrie Whose busie Apparators are all persons disaffected to the Doctrine and Discipline of the Church of England And all this is for the dignity and liberty of the Ministery according to your new Magna Charta Thus much to manifest that ye are deeply plunged in those crimes which you boldly charge upon others But this is no new no strange thing For this hath been generally observed when your great Masters blemish our most gracious Soveraigne with any foule or illegall surmise they usually act it themselves Dominisimiles such Masters and such Chaplaines Par autem erat ut vel quod accusant non facerent vel quod facerent non accusarent But it were meet that either they should not do what they blame or not blame what they do 17. And now I beseech you which is most prejudicall to be subject to one lay Chancelour in a Diocese or to those great lay Courts of Lords and Commons and others at Westminster to so many lay Committees in the City to so many in every Countie Without whom ye are not able to subsist nor to abide in your Congregations if these men take but the least offence against you And how can the Gentrie and Comminaltie of this Kingdome
take it well that you complain so much of one lay Chancelour in a Diocese and yet enthrall them to so many lay Elders Parochiall Classicall Provinciall and Nationall Say not that there be preaching Elders joyned with them least it be returned upon you that the lay Chancelour is but the Bishops Officer in such cases of Judicature as belong to his profession and to the Bishop he is accountable But you can endure no loy Judges over you on any hand And whereas you charge the lay Chancelorship with usuâ—pation contrary to Gods direction I am certain ye have made use of it against Gods direction For how many of you have been instituted into Benefices by lay Chancelours Quâ— jure comes not now to be scanned Thus ye can abuse them and yet use them But I shall turn you over to the Doctâ—rs of the Commons them it concerns they are well able to argue the case with you and to wash off these aspersions 18. Your first argument is I hope sufficiently confuted in the eye of indifferent and judicious men I shall not therefore any longer insist upon it but observe at how low a rate you value authority Nor Bishop nor King nor your Idolized Parliament shall be a Power but an usurpation against God and his Word if they deny you any priviledge indulged or debarre you any dutie which ye suppose to be injoyned you by the word If they sequester you from the Pulpit or from ruling in your congregations farewell my great Lords and Masters at Westminster And when they have sold the Bishops and Chapters lands they shall no longer be a Parliament but an Vsurpation because they have despoiled you of those lands which ye lay claim to and which they ought to have disposed of to supply you and your predicant brethren with such maintenance as your selves hold sufficient CHAP. IV. Whether the King may consent to the abrogation of Epiâ—copacy if so that calling be laâ—full 1. SAving your argument in the first place this is certain â—f Episcopacy be lawfull then the Kings Oath at Coronation was not as you would have it vinculum iniquitatis a bond of iniquitie And hereupon it follows quod non obligatur in contrarium that he is not bound to break this oath Take this by the way You must then seek some other way to cleere it to us that it is lawfull for his Majestie to wave this oath But your own conscience seemes to check you for your former resolution you therefore confesse that this way of invalidating the Kings is most satisfactory but to some 2. Surely if to some it be satisfactory those some are such that are either very weak or wilfully blinded with avarice Whose gaine is godlinesse But the end will prove thâ—t Godlinesse is prâ—fitable to all things That is as the Geneva Note hath it he that hath faith and a good conscience is promised to have all things necessâ—ry for this life and to injoy life everlasting This would be seriously layed to heart 3. But though your former argument seem satisfactory to some yet to some it will not hold namely to those that are not câ—nvinced of the UNLAWFULNESSE OF EPISCOPACY What so satisfactory and yet not hold Alas alas what creatures have you to deale with Pitie it is that you have to deale with learned and rationall men and not with Ignoramus and his Dull man What shall now become of your Case of Conscience Why It will cast the resolution of this doubt upon another question From one question to an other And what 's that The lawfulnesse of Episcopacy This is a large field that you are not acquainted with And yet to satisfie the conscience of your Reader you have already concluded that Episcâ—pacy is an usurpation against the word of Gâ—d and therefore sinfull and unlawfull How Conclude first that Episcopacy is unlawfull and then grant it to be lawfull But this is granted onely for argument sake That is because your argument is so loose that it proves just nothing againâ—â— Episcopacy For a firme demonstration admits of no contradiction it leaves no doubt behind 4. Well be it lawfull yet not withstanding that his Oâ—th thâ— King without impeaâ—hment may in this circumstance consent to the abâ—â—gâ—tion of Episcopacy What mean you by circumstance Is the Kings Oâ—â—h or Episcopacy or the abrâ—gaâ—iâ—n of Episcopacy but a circumstance A circumstance is that which is not substantiall or essentiall to the point in question but comes in upon the by at most for illustration The question is Whether the King notwithstanding his oath may consent with a safe conscience to the abrogation of Episcopacy All these then I take to be essentiall to the question unlesse a safe Conscience be with you and with your brethren but a circumstance And yet it is such an ingredient that a man may neither swear nor consent to nor act but what he may undertake with a safe conscience For if our heart if our conscience condemn us God is greater then our heart and knoweth all things His Majesty I make no question hath sadly thought on this 5. That he may abrogate that which is lawfull you say and we deny not since God hath given Kings a power nt onely over things indifferent but even in such things as are lawfull and honest and in their kind necessary for the preservation of a Common-wealth This is evident in Jonadab the sonne of Rechab who commanded his posterity that they should neither drink Wine nor build House nor sow seed nor plant Vineyard nor have any And yet as lawfull and necessary as these things were they obeyed their fathers voice God approves of their obedience and crowns it with a blessing And what a father is in his own familie that is a King at least within his own Dominions 6. But here the case is different for the question is concerning Christs own Ordinance and Institution which the King hath sworne to maintaine This then being lawfull and legally sworne the oath may not in any wise be dispenced with Nay if we say that the King or any authoritie upon earth may alter or abolish any one Ordinance of our Saviour we contradict our selves and complie with the Papists What reason bring we against the halfe Communion but Christs own institution who commanded it to be deliver'd and received in both kinds And Calvin deservedly reproves Bishop Cardiner for attributing this power to a King Now if Episcopacy be our Saviours institution then may no humane power root it up least they that do it be rooted out of the land of the living But that this very order which we now call Episcopacy is Christs own institution is already proved cap. 2. 6. 7 8. 7. Besides if this be the onely Order to which Christ hath given power to ordaine Presbyters and Deacons who shall confer these Orders when Bishops are taken away and utterly extinguished
miters were your aim these you have preached for these you have fought for what would you more All these your Masters have and the Crown to boot and yet not quiet Indeed all these thus gained will not afford a quiet conscience That there may be some shew of legality the King must get the CLERGIES CONSENT and the Bishops must lay down their Miters And then 't will passe for currant that these Acts were passed by their own consent and so no wrong done Volenti non fit injuria True it is undone they are without consent but if they consent they undo themselves and wrong their souls And a madnesse it were to be chronicled if I should cut mine own throat to save my enemie the labour How then can I give away Gods inheritance to the Edomites Ishmalites lest perchance they enter forcibly upon it And yet the Bishops are much to blame if they will not do this if not the Crown will run an hazard and the whole Land be brought to ruine 21. What is to be done in this case Surely if the Bishops knew themselves guilty of the difference betweene the King and his subjects God forbid but they should be willing to part with all they may lawfully part with and be earnest with Jonah that they might be cast into the sea to allay this dangerous storme if that would do it But what is Gods and the Churches they cannot give away or alienate No no saith S. Ambrose I cannot deliver up that which I have received to preserve not to betray The Lands of the Church they may take if they please Imperatori non dono sed non nego I give them not to the Emperour but I deny them not I withstand him not I use no violence What I do is for the Emperours good quia nec mihi expediret tradere necilli accipere because it would be neither safe for me to give them up nor for him to receive them What beseemes a free Preist I advise freely si vult sibi esse consultum recedat à Christi injuriâ If he desire to prosper let him forbear to wrong Christ Observe what belongs to the Church is Christs not the Bishops If any part of it be diminished the wrong is done to God and not to man Ananias layed down his possession at the Apostles feet but kept back part of the price Here was wrong done But to whom think you Not to the Apostles no he lyed not unto men but unto God he couzen'd God and not man This was the moderation of S. Peter and S. Ambrose and we may not be drawn from this moderation Advise your great Masters to embrace so much moderation as to wrong no man but to give unto Caesar what belongs to Caesar and to God what belongs unto God Till then however they may seem to prosper they will never be secure CHAP. XV. Whether it be lawfull to take away the Bishops lands and to confer them upon the Presbytery 1. THe Church at this present is much like her Saviour hanging between two theeves but in so much the worse case because neither of these are for our Saviour One the Independent is wholly for stripping the Church of all settled maintenance With him the Minister is to rely meerly upon the peoples benevolence And reason good for he is no longer a Minister then it pleaseth that Congregation But the other the Presbyterian is like the chough in the fable that would faine prank up himself with other birds feathers The Bishops lands and revenues must be diverted divided to maintaine Parochiall Pastors so you call them Sacriledge you condemne but theft you like well of so you and your fellow Presbyterians may be gainers Quocunque modo rem is profitable doctrine so you may have it you care not how you come by it nor who smarts for it The man of Jerusalem fel into such hands 2. Prelacy must be abolisht that 's agreed upon So far you go with your Parliament but you are against seizing of the Prelates revenues to private or civill interest That is as I conceive to any particular mans use or for the service of the State as ye call it I am just of your mind and resolve with you that this kind of impropriation could want neither staine nor guilt Such was that in the dayes of K. Henry the eight which was deservedly cried out of all the Christian world over But cry out you and your Mr. Beza with your Stentorian voices upon this detestable sacriledge your good Masters are resolved upon the question and have exposed the Bishops lands to sale So they may have these revenues to dispose of they will venter stain guilt and curse too say what ye can 3. I must confesse you would faine set a faire glosse upon this detestable act You would have those large revenues as you are pleased to call them to be passed over from the Fathers of the Church to the sons of the Church from the Bishops to Parochiall Pastors or Presbyters I call these parochiall Pastors sons of the Church because though they be called Fathers in respect of their Parishioners yet are they but sons in respect of Bishops from whom they have their orders and by whom as Ministers they are begotten For Presbyters have not power to ordain a Deacon much lesse to ordain a Presbyter as hath been already manifested shall be more fully if God give me life and leave to examine the Divine Right of Church Government 4. But since these revenues must be diverted or passed over from the Fathers to the sons to supply them with sufficient maintenance who shall make the conveiance And when the conveiance is drawn with all the skill that may be it is nothing worth till the proprietary the true owner give his consent and confirme it Desire you to know who is the true owner Look upon God he hath accepted them and taken possession of them his they are by deed of gift The Charters usually run thus Concessi offero confirmavi DEO Ecclesiae I grant offer or confirme TO GOD and the Church such and such Lands Mannors or messuages When they are thus offered God accepts of the gift and sets this stamp upon them They offered them before the Lord THEREFORE THEY ARE HALLOWED And again Nothing devoted or separated from the common use that a man shall devote unto the Lord whether it be man or beast or LAND OF HIS INHERITANCE MAY BE SOLD OR REDEEMED every devoted thing is MOST HOLY UNTO THE LORD When it is once seperated from common use it may no more return to common use since as your Geneva Note tells us It is dedicated to the Lord WITH A CURSE To HIM that doth turn it to his private use And of this curse they have been sensible that have turned it to such use Observable therefore it is
Let us destroy the tree with the fruit thereof And yet the root of Episcopacy is our B. Saviour Who is called the Bishop of our soules from him it takes his rise from him it receives life it springs up and is watered with the dew of his heavenly blessing 4. We know that he from whom a familie springs is called the root of that familie That our Saviour is the root of Episcopacy that from him it received being and life is evident in the Apostles strictly so called who had their Orders immediately from Christ as is evident S. Mat 10. S. Luk 9. S. Iâ— 20. 21. c. To them he gave power to ordain Apostles in Gratis accepistis gratis date S. Mat. 10. 8. so S. Ambrose so S. Jerome so Gennadius Patriarch of Constantinople with seventy and three Bishops more in a full Synod Our Saviours words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Greekes understands thus A gift ye have received give ye this gift This Commission he renewed unto them after his Resurrection in these words As my Father sent me so send I you So S. Hilarie so S. Cyril and other with them upon the strength of this commission Christs Apostles ordeined some other to be Apostles conferring upon them the same honour and power which they themselves had received from Christ This is evident in S Iames Bishop of Hierusalem in Epaphroditus Bishop of Philippi and in Apollos Bishop of Corinth These are called Apostles in Scripture S. Iames Gal. 1. 19. Epaphroditus Phil. 2. 25. Apollos 1 Cor. 4. 9. And these are confessed to be Apostoli ab ipsis Ap stolis ordinati Apostles oâ—dained by the Apostles Even by S. Jerome Calvin and your mighty champion Walo Melsalinus 5. Apostles they were at that time called but afterwards that title upon just occasion was taken from them and the name of Bâ—shop was setled upon them and their successors in Office So Theodoret. The same persons were sometimes called both Presbiters and Bishops but those who are now named BISHOPS were then called APOSTLES But in processe of time the title of APOSTLE was reserved to those who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 APOSTLES properly and tâ—uly so called And the name of BISHOP became appropriated to those who were lately called APOSTLES Hence is it that Timothy and Titus are called Bishops and Apostles Bishops in the postscripts of those Epistles which were written to them by S. Paul but Apostles by Ignatius Theodoret and many other 6. Bishops they were at that time called when Episcopacy was distinguished from the Presbyteriall Order But Apostles they were named when a Bishop and a Presbyter were one and the same These were Apostâ—es not onely by name but in office and power and governed Churches and their Presbyter-Bishops by the same right and with the same authority that the cheife and prime Apostles swaied them with And as they governed so they and they onely ordained Presâ—yters 7. From hence we argue thus They that have the same name and office with the true Apostles are of the same order with the true Apostles Buâ— Bishop Timothy and Bishop Titus and Bishop Epaphroditus have the same name and office with the true Apostles They are therefore of the same order with the true Apostles The major is Smectymnuus his Proposition and not to be doubted of The minor or second Proposition shall be justified by Salmasius who in severall passages acknowledgeth this name and office and power in Epaphroditus Bishop of Philippi Take this for all Epaphroditus Pauâ—o dicitur Apostolus Philippensium quia ad Philippenses eum miser at ad Ecclesiam eorum confirmandam constituendos in eâ Presbyteros Episcopos That the name of Apostle was usually given to Timothy and Titus I have already manifested That the Apostâ—licall power was in each of them is evident by those Epistles which S. Paul wrote unto them and more briefly in these words to Titus For this cause left I thee in Creete that thou shouldest SET IN ORDER oâ— redresse WHAT IS WANTING or a misse and ORDAIN PRESBYTERS in every City as I have appointed thee Herein is both Jurisdiction and Ordination allowed him and the maine power of the Apostolicall Order consists in Jurisdiction and Ordination Herein the Bishops and onely Bishops succeed them 8. Since then the Apostleship and Episcopacy are one the same Office he that is the root and author of the one is the root and author of the other But Christ is the root and author of the Apostleship he is therefore the root and author of Episcopacy In Covenanting then to take away Episcopacy root and branch you have done no lesse then Covenanted to take away Jesus Christ who gave the Apâ—stles and u ordeined them in the Church Indeed ye have taken the ready way to root him out oâ— our hearts soules For ye have absolutely stripped the Church of the three Creeds the ten Commandments and the Lords Prayer with the Epistles and Gospels wherein was daily mention made of our B. God and Saviour as also of his power pleasure and mercy And what I pray you is become of the Lords Supper which we are commanded to administer and receive in remembrance of our B. Saviour And unlesse we eat his flesh and drink his blood in that holy Sacrament we have no life abiding in us Many Parishes in this Kingdom have been utterly deprived of this heavenly Supper even since their lawfull Parsons or Vicars have been imprisoned or sequestred by your instigation So farewell roâ—t and branch and fruit as much as in you lieth And now I hope the Kings Oath is cleerly discharged of sin and your Covenant sufficiently proved to be the bond of iniquity 9. But how comes it to passe that if root and branch must up yet by your Ordinance some branches of that root may be preserved For it is resolved that Ordination performed by a BISHOP being a Presbyter jâ—yned with other Presbyters is for substance vaâ—id and not to be disclaimedâ—y any that have received it And most probable it is that you are a branch or sucker of that root For Presbyters so ordained shall he admitted to a charge without any new ordination Is not this a flat contradiction some branches lopped off and some spared is this according to your solemne league and Covenant Indeed had they taken all branches away which spring from that root there had hardly been a man of any learning left And is not that Clerke who hath been ordeined by a Bishop a wise man to sware to root himselfe up if not here yet out of the land of the living For he that is not a member of the Church militant can never be a Saint in the Church triumphant CHAP. III. whether Prelacy in the Church of England were an usurpation 1. THe Question proposed is of Episcopacy the
injoyned him to denounce Both Regall and Priestly power are the gift of God they cannot therefore but be good But the abuse of this power to other ends then God gave it is the viciousnesse of man and therefore bad Solomon made just use of this power when he despoiled Abiathar the High Priest not onely of his priviledges but also of his office and of all that belonged to his office The reason is because Abiathar for his treason deserved this and an heavier doom And I presume it was no usurpation in St. Paul when he delivered Hymeneus unto Satan that he might learn not to blaspheme nor yet when he anathematized and accursed those Preachers that taught otherwise then they had received If then our Bishops have made use of this power in silencing or depriving hereticall schismaticall or seditious Preachers they have done no more then they ought to do This therefore is no usurpation but a just use of that power which with their Orders was conferr'd upon them for this end and purpose 7. I have done with your Major now to your Minor But this Prelacy did as it stood in England What did it why it despoiled Christs â—fficers the good Presbyters that preached up the Scottish discipline and doctrine of their priviledges indulged and duty injâ—yned them by the Word of God If they deserved this censure it was no despoiling but a just deprivation If they deserved it not let it be proved I am sure Courts and Committees have been long enough open to receive large informations and easie proofs against them And I am as sure that our Saviour never indulged any such priviledge to his Apostles or any other of his â—fficers as to vent heresie schisme or sedition If any Bishâ—p be faultie I plead not for him I justifie Episcopacy not the Bishop Judas was bad cut his Episcopacy good Judas offended but not his office Judas was cut off not his Episcopacy the office is continued and a good man must be put into it So St. Peter And let another take HIS BISHOPPRICK So the Spirit of Prophecie Prelacy therefore is not in fault but the Prelate And it is as false a speech to say Prelacy despoils any as to say Judicature wrongs any Since we know that Judicature is blamelesse when the Judge is criminous And as improper a speech it is to say that a man is despoiled of his duty I may be forbidden my duty but not spoiled of it because I am bound to discharge it though forbidden if unlawfully forbidden 8. But what are these priviledges and duties whereof they are said to be despoiled The particulars are these Power to rule and to preach in their own congregations and this power they are indued with â—y Christs warrant Power to Rule and by Christs warrant sound high and raise attention And this they have as well as much as power to preach if we may beleeve you As if they had ruledome as you call it from Christ himself If this be doubted of you give us Scripture for it and that in foure severall texts The first is this If any cannot rule his own house how shall he take care for the Church Here is care to be taken for the Church but no rule given to a Presbyter in the Church unlesse you allow him as much power to rule in his Parish as he hath in his own house To which assertion no man I conceive will subscribe It is required indeed if any Lay-man desire to be a presbyter-Presbyter-Bishop that before he be ordained he be known to be such a one that could rule his own house well But what is this to prove that by Christs warrant in Scripture a Presbyter is indued with power to rule in his eongregation Alas this government as your learned brethren confesse is but domesticall in private families not Ecclesiasticall in the publick congregation In like manner Deacons must be such as rule their houses and children well And yet ye allow them no ruledome in the Church but set Lay-Ruling Elders to over-top them No warrant here for this Presbyteriall ruling power what may come hereafter shall be examined 9. The next proof is from the same Epistle the words are these I charge thee before God and the Lord Jesus Christ and the elect Angels that THOV OBSERVE THESE THINGS without preferring one before another and do nothing partially This is something were it to the purpose Here is a large authoritie given to Timothy in this Chapter and a charge in this verse that he be carefull to discharge his office with integritie But what is this to the point in question Alas you are clean mistaken in your mark It rests upon you to prove that this power in Scripture is given to a presbyter-Presbyter-Bishop whereas it is here given to an apostle-Apostle-Bishop who is clean of another an higher order If I should justifie that a Sergeant at Law hath power to hear and determine Suits in Westminster-Hall because the Justices of the Kings Bench and Common Pleâ—â— have such a Commission you would think I were beside the cushion and so are you 10. In the third place you produce a text of the same Apostle to the Hebrews where-in he commands his brethren to obey those that have the over-sight of them and to submit themselves unâ—o them No question but they ought to do so But who are these Praepositi these Rulers here mentioned Are they Presbyters onely Presbyters are not mentioned here and it is impossible to prove that Presbyters onely are intended here unlesse they be the onely Church-governors It is rather to be beleeved that all Church-governors or else the chief Governors were here intended That he speaks of Presbyters I deny not but that he speaks of Presbyters onely I utterly deny When you can prove that onely Presbyters watch for the souls of the people and that they onely must give an account for those souls then shall I readily acknowledge that the Apostle speaks only of Presbyters in this place 11. If the Kings Majestie should command his Souldiers to obey their Commanders could any man imagine that he spake of the Lieutenants and Captains onely No wise man can have this imagination but this must reach to Majors and Collonels and all other in authority Thus when the Lord commands his people to obey those Governors that watch for their souls he means not onely Deacons and Presbyters but Bishops also For as in an Army there are Captains over souldiers and Commanders over Captains so in the Church which is aciâ—s ordinata a well-ordered Army there are Praepositi populo Praepositi Presbyteris Spirituall Governors of the people and some set over both people and Presbâ—ters Such were the Apostâ—â—s in Scripture and such their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their copartners in labour and successors in office whom we now call Bishops Such were Timothy and Titus who
Say not that in case of necessity Presbyters may ordaine when you maliciously make the necessity God provides for such necessities as are inforced upon us or happen casually and inevitably not for those whereinto we wittingly and wilfully plunge our selves Delve up the root God will hardly work a miracle to provide sap for the branches or body of the tree Sine nostro officio est plebi certa pernicies It is S. Austins Without our without the EPISCOPALL OFFICE there is certaine ruine to the people S. Austine was a Bishop when he resolved thus and wrote it to a Bishop That I may speake plainly God and the times require it No Bishop no Preist no Preist no Lords Supper no Lords Supper no Salvation according to the ordinary way prescribed by our blessed Saviour 8. This shall be made good first according to your Protestation secondly according to your Solemn League and Covenant In your Protestation ye have vowed in the presence of Almighty God to maintain and defend the true Reformed Protestant Religion expressed in the doctrine of the Church of England This doctrine is punctually and carefully delivered in the 39 Articles According to which Articles I proceed thus The ordinary way to heaven is by the Word and Sacraments No man may preach or administer the Sacraments but he that is lawfully called and sent None are lawfully called and sent but they onely who are called and sent by those that have authority But Bishops and onely Bishops have authority to send in this kind And therefore No Bishop no ordinary way to heaven 9 The first Proposition is not doubted of by Protestant or Papist it is therefore taken for granted The second Proposition is in terminis let down Art 23. It is not lawfull for any man to take upon him the Office of PUBLICKE PREACHING or MINISTRING THE SACRAMENTS in the congregation before he be lawfully called and sent to execute the same The third is likewise expressed in the same Article Those we ought to judge lawfully called and sent which be chosen and called to this work by men who have publick authority given unto them in the congregation to call and send Ministers into the Lords Vineyard And who are these men that have this authority Bishops onely Bishops So the 36 Article The book of consecration of Arch-Bishops and Bishops and ordering of Preists and Deacons doth containe all things NECESSARY to such consecration and ordering And whosoever are consecrated or ordered according to the Rites of that Book â—â—e decreed to be RIGHTLY ORDERLY and LAWFULLY CONSECRATED and ordered But therein the Bishop onely hath authority to ordain And in the Preface to the Book of Ordination it is resolved that I is requisite that NO MAN SHALL EXECUTE ANY OF THESE ORDERS except he be called tried examined and admitted ACCORDING TO THE FORME FOLLOWING in that Book 10. Thus we cannot but see that according to the expresse doctrine of this Church of England without a Bishop no Sacraments and consequently no salvation For though God can save without meanes yet he hath tied us to the meanes and the meanes must be used if we desire to be saved This book was composed and set forth in the time of K Edward the sixt by those holy men who afterwards were blessed Martyrs and at the same time confirmed by full consent and authority of Parliament After this in the time of Queen Elizabeth it was again confirmed and alwaies ratified with the 39 Articles and the Clergie injoyned to subscribe to this booke in and with those Articles that so they might be known to be in Communion with the Church of England Thus far with the Protestation CHAP. V. Whether ye have not bornd your selves by your Solemne League and Covenant to maintain Episcopacy 1. NOw I descend to your Solemne League and Covenant wherein ye have publickly vowed to endeavour the Reformation of Religion according to the word of God and the example of the best reformed Churches I shall therefore prove first by the Word of God and secondly by the best reformed Churches that ye have solemnly bound your selves to maintain Episcopacy if so ye are resolved to keep this branch of your Covenant 2. First we know that there is no other name under heaven whereby we may be saved but onely the Name of our Lord Jesus Christ Secondly we are agreed that Faith comes by hearing and hearing by the Word of God Thirdly our Saviour saith flatly Except ye eat the flesh of the Son of man and drink his blood ye have no life in you We cannot therefore but acknowledge that without the Word and Sacraments there 's no salvation Since then all those that are in Orders exercise the ministration of the Word and Sacraments not in their own name but in Christs and do MINISTER BY HIS COMMISSION AND AUTHORITY we are therefore to enquire who have this Commission given them in and by the word of Christ For S. Paul wonders how any man can preach in publick except he be sent The Commission for preaching was immediately given by our B. Saviour both to the twelve Apostles and to the seventy Disciples To the twelve St. Luk 9. 2. St. Matth. 28. 19. To the seventy St. Luk. 10. 9. 16. The Commission to consecrate and administer the Lords Supper is given to the twelve Apostles St. Luk. 22. 19. 1 Cor. 11. 24. St. Paul and St. Matthias also were immediately admitted to the Apostleship by Christ himself These and onely these who are here mention'd were immediately ordained by our B. Saviour 3. But our Saviour having commanded and provided that All Nations should be taught and baptized and having instituted and in his holy Gospel commanded us to continue a perpetuall memory of his precious death untill his coming again that this might be done he gave his Apostles this large commission As my Father hath sent me even so send I you And how was that even to preach to baptize to consecrate and administer the Lords Supper to binde sinners and loose the penitent and to ordain other Apostles and Presbyters which might continue these blessings to his people in all ages As also else-where in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A gift ye have received give this gift The Greeks take not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adverbially but substantively and I beleeve in the East they understand their own the Greek tongue better then we do in the West And as they were commanded they did S. Paul and S. Barnabas were Apostles and them we find ordaining Presbyters in every Church where they come Act. 14. 23. S. Paul himself ordains Timothy to be the Apostle or Bishop of Ephesus He gives the power of Ordination to Titus Tit. 1. 5. And acknowledgeth it to be in Timothy 1 Tim. 5. 22. These were the Apostles or Bishops properly so called of their severall Churches These had the
power of Ordination but not the Seventy not those of the inferior order not meer Presbyters 4. Besides doth not St. Paul justifie that none may preach except they be sent Talk not of an inward calling or extraordinary sending Neither of these will serve the turn without the outward without the ordinary Ordination St. Pauls words are full to this purpose No man taketh this honour of Priesthood to himself but he that is called of God as Aaron was The extraordinary calling which some pretend to is abolished in that No man takes this honour to himself How then must he attain the Priesthood The Apostle tels you he must be called of God as Aaron was And how was that Non immediatè a Deo sed mediante hominis ministerio he was not called or ordained immediately by God but by the interceding Ministery of man The Apostle therefore doth not say He that is called of God as Moses was but He that is called of God as Aaron was But we know that though Moses were immediately ordained by God yet Aaron was not he was ordained by Moses And yet both Moses and Aaron are among his Priests for Moses discharged the Priests office before Aaron was ordained Exod. 24. 4. c. Exod. 29. 12. 18. 25. 36. c. Exod. 30. 29. 30. 5. I have done with your first way having according to your Covenant proved by Scripture that none may confer Orders in the Church of Christ but onely Apostles or Bishops as we take them in a strict and Ecclesiasticall sense that is onely such as are of the same order with the Apostles and may fitly be called Apostle-Bishops 6. We are now cast upon the Example of the best reformed Churches which may raise some dust For when we descend to comparisons we cannot but displease those who are left out of the superlative Yet this I dare say that those Churches are best reformed which come neerest to the Primitive Church in Doctrine and Government For to reform is not to innovate but In primaevam veram formam reducere to settle it in the ancient and true state For thus saith the Lord Stand in the wayes and behold and ask for the OLD WAY WHICH IS THE GOOD WAY AND WALK THEREIN and ye shall find rest for your souls This rule therefore is given by Zanchius Exempla veteris Ecclesiae nobis debent esse instar praecepti and your learned Ministers of London second him assuring us that the examples of the ancient Church bind us as firmly as any precept And reason good since the custome of the ancient Church is Optima legis interpres the best interpreter of the Law of Christ The ancient Church then ought to be a pattern to all Reformers 7. Well what kinde of Government was there in the primitive Church Peter Moulin testifies that either in the Apostles times or suddenly after Bishops had praeheminence over Presbyters in the severall Cities wherein they were setled This Government is very ancient and in the Church of Christ every thing the MORE ANCIENT it is the TRUER AND BETTER it is Zanchius justifies it In Ecclesia Dei quo quid ANTIQUIUS eo etiam est VERIUS ideoque MELIUS And lest I may seem to wrest that famous learned mans words to another sense then he intended them I shall give you his resolution at large concerning this point in question whether Bishops or no Bishops and this it is Hoc unum addo me coram Deo IN MEA CONSCIENTIA non alio habere LOCO quà m SCHISMATICORUM illos OMNES qui in parte Reformationis Ecclesiarum ponunt NULLOS HABERE EPISCOPOS qui AUTHORITATIS GRADU supra veros compresbyteros emineant ubi liquido possint haberi Praeterea cum D. Calvino NULLO NON ANATHEMATE DIGNOS CENSEO quotquot illi Hierarchiae quae se Domino Jesu Christo snbmittit subjici nolunt These are his words in Latine and to your comfort you shall have them in English like them as you please This one thing I adde saith learned Zanchius that IN MY CONSCIENCE before God I esteeme ALL those NO BETTER THEN SCHISMATICKS who make it A PART OF REFORMATION TO HAVE NO BISHOPS in the Church where they may readily be had which maybe above their true fellow-Presbyters IN DEGREE OF AUTHORITIE Yea with Mr. Calvin I HOLD THEM WORTHY OF THE MOST GRIEVOUS CURSE who will not submit to that SACRED PRELACY which is subject to Christ He was far from a Rooter 8. Neither is Zanchius alone he hath that moderate and judicious Melancthon to second him who is so right and home for Episcopacy that he comes with his Ego reddo I for my part restore the whole Jurisdiction and dignitie to Bishops And he wisheth with all that he and the rest of his friends might redeem peace though it were upon harder terms Yea he affirms that he sees not quo ore with what face they can take from Bishops their Ecclesiasticall government And then he adds That I may speak my mind Vtinam utinam POSSEM non quidem dominationem confirmare sed ADMINISTRATIONEM EPIScOPORUM restituere I would to God I would to God IT WERE IN MY POWER not to confirm the Dominion but to restore the ADMINISTRATION OF BISHOPS For I see I see saith he what a â—inde of Church we are like to have when the Ecclesiasticall policie shall be dissolved Video postea MULTO INTOLERABILIOREM futuram TYRANNIDEM quam antea unquam fuit I see we are hereafter like to have a FAR MORE INTOLERABLE TYRANNY then ever we have known heretofore Note that and consider whether experience hath not made us sensible that his words were but a Prophecie of these times And after this he expostulates the same businesse with Camerarius and questions Quo jure by what law it might be free for them to subvert the Ecclesiasticall Policie if so the Bishops would yeeld unto them what is meet The question being thus proposed his resolution follows Et ut liceat certè non expedit but suppose it lawfull yet is it not expedient Luther himself was ever of this opinion whom some I perceive love meerly for this because by his means they had shaked off their Bishops and thereby gained Libertatem minimè utilem ad posteritatem such a LITERTIE AS WILL BE LITTLE FOR THE GOOD OF POSTERITIE This he spake and we feel For what kinde of state shall the Church be in in after ages if all ancient customes and manners be utterly abolished and no certain Governors established God knows and we imagine 9. Hitherto you have seen how Zanchius for himselfe and Calvin and Melanthon with Luther did endeavour even in the shell to crush that new model which ye boast to be of divine Right and yet confesse that it is not much above fourscore yeers standing and that but in some Churches For
the truth is ye can give us no President for the Presbyteriall Government in any one Orthodoxe Church for 1500 yeers after our Saviours ascension All this while the wisedom of God it seemes was breeding this truth and stayed for you and such as you are to be her midwives Her pangs were long and doubtful but now Juno Lucina hath done her part and the stripâ—ing reckons fourescore yeers and that but in Cantons in some odde corners of the world Truth it is he was creeping in here about seventy yeers since but banished he was as dangerous to the Crowne But now he is returned in a fresh suite and hath got the hand both of King and Bishops yea he hath put the Peeres shroadly to it even those that complyed with him 10. It may be for all this you will replie that these are but the opinions of a few particular men What say you to that memorable convention at Auspurg where met all or most of the learned that endeavoured the Reformation These were at least the whole Reformation representative and Melancton gives them that very title in his Apologie Wherein he tels us that ALL THE REFORMATION did often professe in their meetings at Auspurg that they desired exceedingly to preserve that Ecclesiasticall Policie which was settled by the Cannons of the Church as also to continue those very Degrees in the Church which were agreed upon by humane authority These pious men desired not the subversion but the Reformation both of Church and Church-men Yea by Protestation they cleer themselves to all porsterity that it was neither their intent nor fault to overthow the Order or authority of Bishops Melancthon therefore in behalf of all his brethren acknowledgeth that Bishops have both potestatem ordinis potestatem Jurisdictionis power of Order and power of Juridiction And I beleeve that these men had seriously considred of their Protestation 11. But what is this that he calls power of Order Surely a power to do that which Presbyters could not do that is a power at least to ordain Ministers For herein by Calvins confession was the difference between a Presbyter and a Bishop properly so called in the opinion of the ancients that a Bishop hath power to ordain but not a Presbyter Indeed the resolution of the ancient Church is this Presbyterorum ordo non est potens generare patres the whole Order of Presbyters is not able to beget Fathers that is Presbyters for the Church but Bishops are able The Order therefore of Bishops and Presbyters is not one and the same Hence it follows that there is a necessity of continuing Bishops in the Church if so we desire Presbyters since without a Bishop no Presbyter and without a Presbyter at least no Lords Supper 12 Besides your grand Champion Walo Messalinus acknowledgeth that from the time that those Orders and degrees were distinguished and that a Bishop became greater then a Presbyter ORDINATION COULD NOT BE COMMON TO THEM BOTH But those Orders and degrees were from the beginning distinguished by our Saviour though not by these specificall titles Observe I beseech you In the first place he names the Twelve those of the higher Order Apostles and after this those of the lower Order the Seventy are called Diciples as I conceive 3. Luk 10. 22. Or else in the four Evangelists they are distinguished from his other Diciples by number onely and not by title In the other writings of the New Testament they are distinguished into Apostles and Presbyteres or Bishops The Apostles are of two sorts either such as were immediately ordained by Christ or such as were ordained by those Apostles The former are called the Apostles of Christ or the holy Apostles and sometimes the chief Apostles The other are styled Apostoli vestri and Apostoli Ecclesiarum your Apostles and the Apostles of the Churches because they had set Cities and a certaine people committed to their charge The twelve were ordained by our Saviour while in the flesh he was conversant here on earth But S. Matthias and S. Paul after his ascension were called to be Apostles by Jesus Christ and God the Father These did ordain but not the Seventy not Presbyters or such as in Scripture text are called Bishops S. Paul and S. Barnahas were Apostles those we finde ordaining Presbyters Act 14. 23. And S. Paul professeth that he ordained Timothy 2 Tim. 1. 6. 13. Let us now descend to those Apostles who were ordained by Christs Apostles Such were S. Iames Appollos Epaphroditus Timothy and Titus None of these were immediately ordained by Christ and yet they are called Apostles The three former plainly in Scripture as is heretofore evidenced the latter by your good friend Salmasius That Timothy Titus did ordain is too plain to be denyed and for Epaphroditus we have an acknowledgement likewise from Salmasius 14. These Offices were necessarily to be continued in the Church for Christ gave them for the gathering together of the Saints for the work of the Ministery and for the edifying of the body of Christ till we all grow up unto a perfect man Which is now but in fieri in polishing not perfected neither will it be till the second comming of our Lord and Saviour Jesus Christ For the Church is the body of Christ which will have her imperfections and blemishes till she be made fully compleat in the Kingdom of glory Our Saviour therefore saith Behold I am with you alwaies even unto the end of the world which could not be spoken of their persons but of their Office as is confessed by the London Ministers Since their persons were shortly to leave this world but their Office is to continue till heaven and earth passe away When therefore S. Paul had lively described the true Government of the Church and instructed Timothy the Bishop of Ephesus how he ought to behave himself in the Church he charged him in the sight of God and before Jesus Christ that he keep these commands without spot and unrebukeable untill the appearing of our Lord Jesus Christ But this he could not do in his own person which was shortly to depart Calvin therefore readily acknowledgeth that these things were written not so much for Timothy s as for other mens directions that were to come after him since herein as Beza observes many particulars belong to the daily Office of a Pastor These things then must be daily and duely done as occasion requires But diverse of these ought and might be done by Timothy onely and by such as were of his ranke but by no other needs therefore must this Order be continued for the edifying and perfecting of the body of Christ This Office then being quotidâ—aâ—um munus an Office of daily use must of necessitie be continued in the Church 15. But what Office was this that Timothy and Titus did
beare in the Church Let Salmasius speake They at that time were mamed Apostles revera erant EPISCOPI JVRE EODEM ET ORDINE QUO HODIE HABENTUR qui Ecclesiam regunt Presbyteris praesunt and indeed were BISHOPS IN THE SAME RIGHT AND OF THE SAME ORDER WHEREOF AT THIS DAY THOSE ARE ACCOUNTED Who govern the Church and rule Presbyters But this very Office was none of those which were extraordinary and to continue for a season onely no no in Beza's judgement it is quotidianum munus an Office of daily use of necessity therefore it must be perpetull in the Church And yet the duties of that Office were such quibus sustinendis non alius quilibet e vulgo pastorum par fuisset as none of the vulgar Pastors no ordinary Presbyters were meet to undertake And what are these Even to redresse what is amisse and to ordain Presbyters These are matters of moment and require more then ordinary discretion For this cause S. Paul left Titus at Creete and for this very end he sent Epaphroditus to Philippi though at that time there were in that Citie many Bishops Phil. 1. 1. If then there needed no ordination but every man without orders might have discharged Presbyteriall duties or if the Presbyter-Bishops of that Citie might have set that Church in order and therein ordaine Presbyters Why did S. Paul send Epaphroditus to Philippi to do those things which might either have been left undone or at least have been done as well without him Surely S. Paul imposeth not needlesse businesses upon any 16. Bishops there were you will say before in that Church if then it belong to the Episcopall Order to ordain and reforme in the Church what is amisse why was Epaphroditus sent thither Take notice I beseech you that those Bishops were but Presbyters or Presbyter Bishops which Order never had the power either of Ordination or Jurisdiction S. Paul therefore sends unto them Epaphroditus an Apostle-Bishop who could performe both This you see acknowledged by your most able and subtill advocate 17. Well let it be what it will lawfull or unlawfull t is all one in this exigent or distresse that his Majestie is put to notwithstanding that his oath the King say you without impeachment may in this circumstance consent to the Abrogation of Episcopacy His Majesties oath now falls in question and I shall be willing fairely and calmely to consider wherein and how far forth a Christian King is bound to keepe or breake his Oath CHAP. VI. Whether the King without impeachment to his Oath at Coronation may consent to the Abrogation of Episcopacy 1. THis question hath two branches The first Whether a Christian King be bound to keep his Oath The second Whether he may notwithstanding his Oath consent to the Abrogation of Episcopacy His Majesties Coronation deserves also to be looked upon since an oath deliberately and solemnly taken deserves the more seriously to be thought on and will draw from God the heavier doome if despised or slighted 2. By your own confession it is evident that an oath against Christs Institution is vinâ—u um iniquitatis an impious oath and ought not to be observed but to be cut off with shame and sorrow since all bonds to sin is frustrate Confesse we must that an oath against God revealed will or honour is a bond to sin and therefore no sooner made then void and to be abhorred Such is your Covenant against Episcopacy And had the King either through misunderstanding ill advice or fear taken that irreligious Covenant he had been obliged by your confession to have made it frustrate since it is a bond to sin because it is against Christs Word and Instituition as is manifested c. 2. 4. 3. But an oath taken in truth and righteousnesse and judgement because it is of such things as may justly and lawfully be performed yea because God approves ratifies this oath is vinculum aequitatis necessitatis such a bond as equity and conscience bind us necessarily to performe to the utmost of our power But such is his Majesties Oath at Coronation concerning the Church the Spouse of Christ 4. No unrighteousnesse can ye shew in it the lawfulnesse of Episcopacy as also their just right to govern Presbyters is sufficiently justified c. 4. No untruth for our Soveraigne hath sworn to maintaine an Ordinance of truth of Christ himself And sub paenâ judicij upon paine of judgment he is bound to make good this his Oath so justly taken least he fall into the hands of God and so into eternall judgement For Justice requires that every man much more a Christian and a King keep his Oath made upon such grounds though it be with hazard both of Crown and life and all that may be indangered upon earth 5. Consider I beseech you how in an oath we call God to record and we make him not onely our witnesse but our suretie that we will with his blessing performe what we have vowed or sworne in his name And not onely so but we call upon him to be our Judge and the Revenger of our perfidiousnesse if so we wittingly depart from this Oath With what face then can we fall back and wilfully incurre perjury Is not this as Philo Judaeus hath it to make God a shelter for our wickednesse and to cast our sin upon him That so to the infamie of Christian Religion we may â—oder up a faire repute before men Is not this to cast aside not onely a fore-head but all conscience and the fear of God Oh saith S. Austin What blindnesse can equall this to hunt after a little vaine glory by deceiveing man while in thy heart thou sleightest God the searcher of all secrets As if his error who thinks thee good were comparable with thine who seekest to please man with a show of good whilest thou displealest God with that which is truly naught 6. But this is no new thing to you that have dispenced so long so often so variously with so many Oaths of Supremacie Allegeance and canonicall obedience That have done so many strange acts contrarie to your faith and subscription Take heed in time lest not onely your oaths but your own hand-writing arise in judgement against you for casting off the Book of Ordination For renouncing the Booke of Common-Prayer For disclaiming the Articles of the Church of England with those three Creeds the glory and hope of all good Christians Thus you and your brethren are become Apostata's and renegadoes to all Religion and piety gracelesse faithlesse perjured men God of his mercy give you a sence of these sins that so you may in time repent and make some satisfaction to the Church of Christ by an open confession and by a full detestation of those presumptuous and crying sins 7. This Oath his Majestie took solemnly before God in the house of God in the presence of
This right is grounded upon Scripture for God saith Erunt Reges nutritii tui Kings shall be nursing Fathers and Queens shall be nursing Mothers to the Church Who then dares say they ought not or shall not 3. Besides what is done in right is injurious to no man since jus and injuria right and wrong cannot consist in the same action under the same consideration And yet no right is done but it is displeasing to the adverse partie God did right in protecting Moses and Aaron against Korah and his confederates He did right in destroying those factious and rebellious persons and yet this was displeasing to all the congregation of the children of Israel And shall God or the King forbear to do right because the multitude murmure at it This be far from the Lord and his Vicegerent A Judge is sworn to do right If then he do not right to the utmost of his understanding he is perjured And the more eminent a man is in place the greater the sin You know to whom it was said Because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme the childe that is born unto thee shall surely dye And of Jerâ—boam it was said z Go tell him thus saith thâ— Lord God of Israel For as much as I exâ—â—ted the frâ—m â—mâ—â—g the people and made thee Prince over my people Israel and yet thâ—â— hast done evill above all that were before thee and hast casâ— me behind thy 〈…〉 Therefore behold I will bring evill upon the house of Jeroboam c. 4. Secondly the King hath sworn to be the Protectâ—r and Defender of the Churches under his Government and this you will confesse the King ought to do But the King doth not protect the Church unlesse he protect the Bishops since without Bishops the Church must needs crumble away and come to nothing The Bishop is the ministeriall Spouse of the Church how then can the Church be protected if her husband be taken from her or stripped of his means Just as our wives are maintained with the fift part Fed with an Ordinance with words but where 's the fift part which of our wives have had that justly payed them 5. The Bishop is under Christ the Father of the Church Destroy the Father and how shall the Children be provided for Nay who shall beget children of the Church when she is void of an Husband And the Bishop is the onely Husband of the Church take â—way the Bishop and the Church is a Widow if you will beleeve the Councell of Chalcedon I have heretofore manifested that none but a Bishop can ordain either Priest or Deacon And Zanchius determines that the Church may not want Ministers who are to administer these externall things the Word and Sacraments Remove the Ministers that have this power derived unto them from Christ and the Sacraments must fail and consequently the Church For what is the Church but a Congregation of Christians wherein the pure Word of God is preached and the Sacraments duly administred ACCORDING TO CHRISTS ORDINANCE But according to Christs Ordinance none may administer the Word and Sacraments but Bishops Priests and Deacons Take these away and what becomes of the Sacraments Take away Baptisme and according to Gods ordinary and revealed way we cannot become Christians we cannot be born anew of water and of the holy Ghost And when we are become Christians take away that food of life the Lords Supper and we must needs famish for unlesse we eat the flesh of the Son of man and drink his blood in that blessed Sacrament we have no life in us Hence is that of Calvin The light and heat of the Sun meat and drink are not so necessary for the cherishing and sustaining this present life as the APOSTOLICALL and Pâ—storall OFFICE is for the PRESERVATION OF THE CHURCH on earth If then it be proved that Bishops properly and strictly so called be of the same office and order with the Apostles then have we Calvins acknowledgement that the Church cannot subsist without Bishops 6. Indeed it cannot if we beleeve S. Cyprian for he saith that we ought to know Episcopum in Ecclesia esse ECCLESIAM IN EPISCOPO that the Bishop is in the Church and the CHURCH IN THE BISHOP it stands and fals with him What then becomes of that Church where there is no Bishop Si qui cum Episcopo non sint in Ecclesia non esse We must also know saith that blessed Martyr that they which are not with the Bishop are out of the Church Thus the Bishop is in the Church causaliter causally but the Church in the Bishop virtually The fountain is in the brook causally and the brook in the fountain virtually because from the fountain the Rives derives his being from thence it is derived and fed Damne up the fountain or divert his course and what becomes of the river Thus is it between the Bishop and the Church Hence I infer that the matter of the Oath is lawfull I conclude therefore with the Author of the Review that His Majestie is bound in Religion and conscience to protect the Bishops with their Churches and priviledges Unlesse it be so that you can bring him a new Christ who will ordain another way to heaven 7. But say you it is a ground laid down by this Author that no oath is obligatory beyond the intention of it That is according to the common plain and literall meaning thereof otherwise we know no intention of an oath We must therefore look back to the intention of the first framers thereof as also to the good and securitie of those to whom and for whose sake it is takâ—n n. That the intention of this oath and the framers thereof is against a tyramous invasion on the rights of the Clergie as also to protect them against violence no question at all is to be made and you do well to acknowledge it So far then the King is to protect them to the utmost of his power And hitherto by the assistance of God he hath done it and my trusâ— is in Jesus Christ that he will strengthen our good King to live and dye in this pious and Princely resolution 8. This Oath is to the Clergie the King then must have an eye upon them and their intention who so humbly begge his protection and to whom he makes this oath Expectationem enim eorum quibus juratur quisquis decipit non potest esse non perjurus For he that deceives their expectation to whom he swears cannot but be perjured This S. Austin proves at large in the preceding Epistle wherein he wonders that any man should be of such an opinion as to conceive that a man might incur certain perjurie to avoid uncertain danger losse or death It is a rule therfore in the Canon Law Quacunque arte verborum
tenths which Lay Impropriators are seldome charged with To the King we grant and pay subsidies after an higher rate then any of the Laity by many degrees Where then are the two Supremacies which we erect 12. 'T is true indeed that For deciding of controversies and for distribution of Justice within this Realm there be TWO DISTINCT JURISDICTIONS the one ECCLESIASTICALL limited to certain spirituall and particular cases The Court wherin these causes are handled is called Forum Ecclesiasticum the Ecclesiasticall Court The other is SECULAR and generall for that it is guided by the Common and generall Law of the Realme Now this is a maxime affirmed by the Master of the Law that The Law doth appoint every thing to be done by those unto whose office it properly appertaineth But unto the Ecclesiasticall Court diverse causes are committed jure Apostolico by the Apostolicall Law Such are those that are commended by S. Paul to Timothy the Bishop of the Ephesians and to Titus the Bishop of the Cretians First to receive an accusation against a Presbyter and the manner how 2ly to rebuke him if occasion require 3ly If any Presbyter preach unsound doctrine the Bishop is to withdraw himself from him that is to excommunicate him 4ly In the same manner he is to use blasphemers disobedient and unholy persons false accusers trucebreakers Traitors and the like 5ly The Bishop is to reject that is to excommunicate all Hereticks after the first and second admonition 13. These things the Ordinary or Bishop ought to do De droit of Right as Sir Edward Coke speaks that is to say he ought to do it by the Ecclesiasticall Law IN THE RIGHT OF HIS OFFICE These censures belong not to secular Courts they are derived from our Saviours Preistly power aud may not be denounced by any that is not a Preist at least And a Maxime it is of the Common Law saith that famous Lawyer that where the right is spirituall and the remedy therefore ONELY BY THE ECCLESIASTICALL LAW the câ—nusans thereof doth appertain to the Ecclesiasticall Court But A BIHOP is regularly THE KINGS IMMEDIATE OFFICER to the Kings Court of Justice in causes Ecclesiasticall Therefore not a company of Presbyters no rule for that And this is it that wrings and vexes you so sorely For your a me is to share the Bishops Lands and Jurisdiction among you of the Presbyteriall faction This your vast covetousnesse ambition have of late cost the Church full deere and have been a maine cause of these divisions and combustions By these means you have made a forcible entrie upon Nabaoths Vineyard It were well Ahab and Jezabel would beware in time However wise men consider that every one that steps up to the Bar is not fit to be a Judge nor every one that layes about him in the Pulpit meet to be a Bishop 14. Besides in those Epistles this power is committed to single Governors to Timothy alone and to Titus alone But Timothy and Titus were Bishops strictly and properly so called that is they were of an higher order then Presbyters even of the same with the Apostles Hence is that of S. Cyprian Ecclesia super EPISCOPOS constituitur omnis actus Ecclesiae PER EOSDEM PRAEPOSITOS gubernatur The Church is settled upon BISHOPS and every Act of the Church is ruled BY THE SAME GOVERNORS By Bishops not by Presbyters Now the word of God is norma sui obliqui the rule whereby we must be regulated from which if we depart we fall foule or runne awry Since then the Church is settled upon Bishops it is not safe for any King or State to displace them lest they unsettle themselves and their posterity They that have endeavoured to set the Church upon Presbyters have incurred such dangers as they wot not of For if we beleive S. Cyprian they offend God they are unmindfull of the Gospel they affront the perpetuall practise of the Church they neglect the judgment to come and endanger the souls of their brethren whom Christ dyed for Neither is this the opinion of S. Cyprian onely Ignatius speaks as much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As many as are Christs cleave fast to the Bishop But these that forsake him and hold communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the accursed shall be cut off with them This is Ignatius genuine resolution attested by Vedelâ—us from Geneva and if true a most dreadfull sentence for those that endeavour the extirpation of Episcopacy 15. As for the Priviledges of the Clergie which you are so earnest to ruinate I shall manifest that they have footing in the Law of Nature in the Law of Moses and in the Gospel In the Law of Nature Abraham give tithes to the Preist of the most high God The Preists in Egypt had lands belonging to them as also portions of the Kings free bountie And the same Law of Nature taught Pharoah and Joseph not to alienate either the Preists lands or other their maintenance in time of extremest famine By the light of Nature Aâ—taxerxes King of Perfia decreed that it should not be lawfull for any man to lay toll tribute or custome upon any Preist Levite Singer Porter or other Minister of the house of God And King Alexander sonne of Antiochus Epiphanes made Jonathan the High Preist a Duke and Governor of a Province He commanded him also to be clothed in purple and caused him to sit by or with his own Royall Person He sent also to the same High Preist a Buckle or collar of Gold to weare even such as were in use with the Princes of the blood And by Proclamation he commanded that no man should molest the High Preist or prefer complaint against him And can it be denied that Melchisedec Preist of the most high God was King of Salem and made so by God himself 16. In the Law the Lord made Aaron more honourable and gave him an heritage He divided unto him the first fruits of the increase and to him especially he appointed bread in abundance For him he ordained glorious and beautifull garments He beautified Aaron with comely ornaments and clothed him with a robe of glory Upon his head he set a miter and a crown of pure gold upon the miter wherein was ingraved Holinesse And this if I mistake not is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Philo tels us was set upon the Preists head and is the cheife ornament of the Eastern Kings The reason he gives for it is this because while the Preist is discharging his dutie he is more eminent then any person whatsoever even then Kings But I rather conceive it was because at that time he represented or prefigured the Royall Preisthood of our Saviour 17. For the Gospel we have prophecies in what state and honor
that this word which we here translate devoted or dedicated signifiâ—s properly destroyed quia destructio imminet usurpanâ—il us illa because destruction hangs over their heads that usurp them Jos 7. 1. c. We translate this word accuesed and â— cuâ—se fell upon Achan openly for medling with the accursed or devoted silver and gold and a costly garment God made Aâ—â—maâ— example of his justice to all posterity that so the dreadfull end of him and all his might strike a terrour into the hearts of all covetous persons that they medle not with that which is dedicated to the Lord. 5. Achans fault was that he clancularily stole it and dissembled and put it among his own stuffe But what you do shall be in publike enacted by Parliament and they shall not be seized to private or civill interest Your purpose is to have them diverted or settled upon your selves and your fellow Presbyters who are no private or civill persons Oh no you are the men by whom the work of the Ministery is cheifly performed And yet I cannot but observe that here is a diversion and what is diverted runs not in the right channel it is enforced another way But this you say will not be to ruine but to rectifie the devotion of former ages and turn pompe into use and impediments into helps There needs no proofe for this Ipse dixit Mr. Geree hath delivered this in the Pulpit It is enough so it come from him who is so well skilled in devotion and able to rectifie former ages But I am none of your credulous followers my faith is not pinned to your sleeve Indeed to deale plainly with you I am of another mind and suppose I have good reason for it 6. That revenues were very anciently settled upon the Church can be no new thing to them that are skilled in Councels Fathers and Church History But who were these lands settled upon To whose trust were these committed That Constantine settled revenues upon the Bishops is too too evident to be denyed That the Bishops had houses and lands long before Constantines time is manifest by the Councell of Angur Can. 15. As also by that of Paulus Samosatenus whom the Emperor Aurelian ejected out of the Episcopall house after he had been deprived of his Bishoprick of Antioch by a Councell of Bishops In S. Cyprians time and writings we read that the Church was endowed with means A little higher we may go in our own country we find King Lucius in the yeer of grace 187. settling possessions upon the Church 7. Neither were these means very small as some conceive S. Austine was a Gentleman well desended and had a faire estate left him And yet he professeth that the possessions of his Bishoprick of Hippo were twenty times more then the lands of his inheritance And yet his was none of the richest Bishoppricks in Africk Such was the devotion of former áges 8. Of these revenues the Bishops had the profits they did uti frui rebus Ecclesiae as S. Austin speaks tanquam possessores Domini they were Gods trustees and yet as possessors and Lords they disposed of the Church goods At his See the government of the lands and oblations belonged to him but to some of his Clergie he committed the charge both of the one and of the other But so that once a yeer at least he had an account from them as from his Stewards At his charge as it were the Presbyters and other Clerks of that Church were fed and clad Indeed the lands and goods of the Church were so at the Bishops disposing that the Steward might not distribute any of them as he thought meet but as the Bishop directed him This was not onely by custome but by Canon that the Bishop have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power to dispose the goods of the Church upon the needie And if it happened that any of the lands were alienated or sold in the vacancie it was in the succeeding Bishops power to ratifie or make void the sale 9. Neither did the Bishops innovate any thing therein they followed the steps of the prime and Apostolick Church as is to be seen Apost Can. 41. and in the Acts. There we read that the Christians who were so charitably minded sold their lands or houses and layed the prices thereof not at the Disciples not at the Presbyters but at the Apostles feet After this indeed the Disciples choose out men of honest report full of the holy Ghost and of wisdom that might dispose of these legacies to such as were to be relieved by the Church Stock But this they did not of their own heads but at the Apostles directions who reserved this power to themselves The text justifies it Whom we may appoint over this businesse So the Apostles Hence is it that S. Paul commanded Timothy Bishop of Ephesus to take care that the Presbyters be well provided for Let the Presbyters that rule well be counted worthy of double honor of double maintenance And to what purpose was this charge to Timothy unlesse he were to provide for the Presbyters of his Church I am certain that it is most consonant to common sense Nature and Scripture that parents provide for their children and not children for the parents And is it not reason that he who sets the Presbyters on work should pay them their wages But Bishop Timothy was to set them on work Those things that thou hast heard or learned of me the same commit thou to faithfull men who shall be ABLE TO TEACH others And charge them that they teach no other doctrine then this But if they do what then withdraw thy self from them That is eat not with them let them not come to thy table allow them no maintenance What counsell the Apostles gave others without question they observed themselves But S. Paul commands that we eat not with open and notorious sinners and S. John that we receive not deceitfull Preachers into our houses The same rule then they observed themselves For in those times the Bishop and his Presbyters did usually live in the same house and eat at the same table In those times the Bishops provided for the Presbyters but our start up Presbytery will so provide that the Bishops shall have just nothing left them to relieve their own wants all must be for Mr. Presbyter 10. And why so Because there are many defective Parishes in England which want suffiâ—ient maintenance to supply their Parochiall Pastors with But from whence comes this defect or want of maintenance Surely not from the Bishops not from their greedinesse and wretchlesnesse but from that detestable sacriledge as Beza and you call it which was by Parliament acted and ratified under the reign of King Henry VIII At the dissolution of Abbeys the Appropriations of Tithes were taken into
Lay-mens hands which heretofore were appropriated and annexed to this or that particular Religious House Which house according to Mr. Spelman was the perpetuall incumbent Parson of each of those Rectories and did duely officiate the Cure by one of their own fraternity Then were there few or no defective Parishes But upon these new Statutes the Lay Appropriatoes swept all into their own custody and possession From hence ariseth the want of congruous maintenance in too many Parishes for him or them that serve those Cures And shall Bishops smart for it when Lay-men have done the mischief and purse up the profits Dat veniam corvis vexat censura columbas when the Laity offends the Clergie suffers Is this Justice But so the Parliament do it it is with you valid in Law though injurious But God and you are of severall minds 11. Nay if this be done if Bishops lands be removed to Presbyters there will be no danger of sacrilege How prove you that This say you will not be to ruine but to rectifie the devotion of former ages and turn pomp into use and impediments into helps This is somewhat like Cardinall Wolseys pretence who dissolved fourty small Monasteries of ignorant silly Monks to erect two goodly Colleges for the breeding up of learned and industrious Divines Was not this to turn impediments into helps Lo he removed lazie drones that did little but eat and drink and sleep that so learned men might be provided for who would labour in the Word and doctrine and might be able to do Church and State good service Was not this as fair a pretence as yours or as any you can invent And how was this accepted of God that forbids theft will no more endure the offering gained by theft then by adultery One of his Colledges dyes in the conception the other remains unfinished to this day and it pities me to see her foundations under rubbish And a misery it is to take into consideration the ruine of this man as also of that King and Pope who gave him licence to commit this sin This attempt and grant opened a gap to the most profuse sacrilege that ever Christian Nation before that time had been acquainted with And yet for ought I find by this particular sacrilege there came no gain into any of their private purses 12. But I beseech you what is the meaning of these words this will turn pomp into use What your intent is perchance I may gesse but to take them according to the plain and literall sense I can make no other construction of them then this If the Prelates revenues were diverted to supply with sufficient maintenance all those Parochiall Pastors that want congruous maintenance this would turn pomp into use That is that pomp which the Prelates made no use of the Presbyterians would turn into use If this be not the Grammaticall sense I appeal to any rationall man And their Essay in the Divine right of Church government shews what their proceedings would prove I must confesse ye have marvellously improved the impediments and turned them into helps For the power and Jurisdiction of Bishops which were the main impediments to Schisme and Heresie you have covenanted to root up and have brought in all the helps that may be to further irreligion and Atheisme While the Bishops had power heresies were rarae nantes seldom seen and suddenly supprest if any such crept in But now they flowe in by shoals and have Pulpits and Presses cloyed with them Does not your own Mr. Edwards professe that never was there such plenty of Sects and Heresies As many more in truth as ever the Church knew in former ages Onely as by Julian the Apostata both Pulpits and Presses are locked up to the Orthodox no coming there for them lest perchance they infect the Auditories with sound and Apostolike Doctrine 13. Parochiall Pastors are most necessary men by them the work of the Ministery is CHIEFLY to be performed This is true and not true True in the Fathers sense not in yours In the Fathers sense a Pastor is a Bishop strictly so called as by his Order he is differenced from a Presbyter and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no petty Countrey or Citie Parish it is a whole Citie with the Precincts and Countrey adjoyning which were under the jurisdiction of the Citie and repaired thither for justice if differences arose With them Paraecia was the same that a Diocese is with us So a Parochiall Pastor in the ancient and Church sense is a Diocesan Bishop and in this sense the work of the Ministery is CHIEFLY PERFORMED BY THE PAROCHIALL PASTOR This Pastor indeed can perform all Ministeriall acts divers of which are clean out of a Presbyters power And yet you say that by the Parochiall Pastor who is with you but a Presbyter the work of the Ministery is chiefly performed Not so my good brother not so not that work without which the Church cannot possibly subsist And that is twofold first the ordering of the Church and 2ly ordeining of Presbyters The chief works of the Ministery according to St. Paul are to 1 regular the Church and to 2 beget those by whom the Sacraments may be administred and absolution pronounced But these works may not cannot be done by any or many Presbyters In your sense therefore this proposition is false 14. But why cheifly What because Presbyters offer up the prayers and supplications of the Church Because they are the usuall Preachers and dispensers of the Sacraments These indeed are the most usuall and daily offices and very necessary but I dare not say that by them these offices are cheifly discharged What say you to that principle of reason Propter quod aliquid est tale illud est magis tale Especially if it be such an efficient or ministeriall cause without which in the ordinary way there can be no such thing But by a Bishop a Presbyter is made a Minister of these holy duties in the ordinary way without him he could not be a Presbyter The Bishop then doth cheifly performe the work of the Ministery The reason is because illo mediante by his means or mediation that is done which without him could not be done The work of Justice is usually performed by the Justice of the severall Benches But I presume you will not say cheifly that you will reserve to the Parliament since you have sworne that to be the Supreme Judicatorie of this Kingdome And in this treatise you have concluded that The Parliament is the Supreme Court by which all other Courts are to be regulated And as all Courts are to be regulated by Parliament so are all Presbyters to be guided by their own Bishop 15. Cheifly say you onely saith your Ordinance for Ordination wherein you make the Presbyter the onely Minister In your Solemne League and Covenant ye resolve and vow the extirpation of Arch-Bishops and
with the chief Priest the Priest of the first Order And is it not so now Have we not just cause to say to you Ye take too much upon you ye Presbyters ye sons of Bishops What Is it not enough for you that God hath separated you from the multitude that he hath taken you neer himself to do the service of the Lords house and to administer the Sacraments but you must have the Bishops office But you must be giving Orders as well as the Bishop Surely this is to assume that power to your selves which God never committed to any Presbyter while a Presbyter 24. Last of all I cannot but observe that when the Lord had punished these schismaticall and seditious persons the tumult ariseth afresh against Moses and Aaron they cry out upon them as murderers as if these two had slain the people of the Lord for thus they call that factious and damnable crue But the Lord decided the controversie and shewed manifestly who were His first by consuming the mutineers with the plague and secondly by causing Aarons rod when it seemed to be quite dead to revive even to bud and blossom and bear fruit in the Tabernacle Thus the mouthes of the rebellious Children were stopped and Gods Ordinance justified Oh that salvation were given unto Israel out of Sion Oh that the Lord would deliver his people out of Captivity Oh that we might see Aarons rod once more bud and blossom and bring forth Almonds Then should Jacob rejoyce and Israel should be right glad CHAP. XVII Whether there be two Supremacies in this Kingdom 1. IN this Treatise you blame those that seem to set up two Supremacies and yet you cannot see the same beam in your own eye You are of kin sure to those Lamiae those witches that were blind at home but quick-sighted abroad Thou that findest fault with another doest the same thing For do not you say plainly that there 's a Supremacie in the King and a Supremacy in the Parliament I hope you know your own language Clodius accusat It is an usuall thing for your confederacie to charge the King and his good Subjects with that which your selves are either guilty of or intend to induce 2. What two Supremacies two superlatives at the same time in the same Kingdom Is this possible What because there is summus and supremus because there are two superlatives of the same word shall we therefore have two Supremacies in the same Realm Is not this flatly against the Oath of Supremacy Wherein you and I and your great Patriots have sworn that the Kings Highnesse is the ONELY SUPREME GOVERNOUR OF THIS REALME and of all other his Highnesse Dominions and Countreys But the King hath been so long out of your eye that he is now out of your minde and the Parliament shall at least be his corrivall in the Supremacy Take heed take heed of perjury I can tell you of severall Acts of Parliament since the Reformation that lay a penaltie of fourty pounds upon every particular perjurie If His Majestie had all these forfeitures they would satisfie his debts and make him a glorious King after all these pressures 3. But you clip His Majesties wings though ye make him flie and tell us as you conceive that the Supremum jus Dominii the supreme right of Dominion which is above all Laws is not in the King To say it is in him is in this in our State a manifest error Why what 's become of the Oath of Supremacy Have we forgot that Was not that provided for this State In our State this is no error in yours it may be or else you are in a manifest error Certainly the members have sworn that the King is the ONLY SUPREME GOVERNOUR OF THIS REALM or State And that he is so as well IN ALL Spirituall or Ecclesiasticall things or causes as Temporall If He be the onely Supreme how shall we find another Supreme or an equall to him within his own Dominions If He be so in all things and causes both Ecclesiasticall and Temporall what thing or cause is there wherein he is not the onely Supreme or wherein he hath any other Supreme joyned to him For certain these particles Onely and All are exclusive of any copartner 4. But you will chalk out a way whereby to elude or avoid this Oath and the restrictions therein There 's a supreme Parliament as well as a supreme King Or a Supremacy is in the Parliament and a Supremacy in the King An excellent Arithmetician he hath learned to multiply of one and one onely he hath made two Thus have they raised division out of unity and from hence are these distractions and divisions which are so repugnant to the weal of the people This is one of their new lights which is borrowed from their multiplying glasse that makes a molehill as bigge as a mountain and a Spider as large as a Sea-crab But when the multiplying glasse is layed aside the spider will be but a spider 5. Well let us see how you make good this twofold Supremacy The Supremacy or the Supremum jus Dominii that is over all Laws figere or refigere to make or disanull them at pleasure is neither in the King nor in the Houses apart but in both conjoyned Here then we are fallen back to one Supremacy And this Supremacy is not the Kings onely but it is the Parliaments as well as his This is to skip from Monarchy to Aristocracy Kingdoms indure no corrivals and Kings have no Peers But this man hath found one thing wherein the King hath Peers and consequently is not the onely supreme Governour of this Realm Strange how that Parliament and all since that time have been so mistaken as not to see their own right but to ascribe all to the King and that in a point of so high concernment Surely they wanted this young Preacher to bring them in a new light But I beleeve it will appeare that the Supremacie over all Laws to make or disanull them is in the King alone at the Petition of both houses and that those Parliaments knew full well 6. For satisfaction in this point I shall observe what Scriptures Fathers and some modern writers have resolved concerning Kings S. Petter plainly and fully ascribes Supremacy to the King Submit your selves saith he to every Ordinance of man for the Lords sake Whether it be to the KING as SUPREME or unto Governors as unto them that are sent by him Kings are sent by God to them therfore we submit for the Lords sake All other civill Governours are sent by the King to them therefore we submit for the Kings sake that sent them Answerable hereunto are those passages in Tertullian that the Emperor is homo a Deo secundus solo Deo minor in Dei solius potestate a quo secundus post quem primus the man second to God and
Oath is for the maintenance of Episcopacy and your endeavour is for the abrogation of Episcopacy According to your sense therefore by Prelacy I understand Episcopacy which you have vowed and covenanted to extirpate Whether upon just grounds or no shall be now enquired For the Office is either good or bad lawfull or unlawfull necessary or indifferent If in it self bad and utterly unlawfull God forbid but we should joyne in the extirpation of it If indifferent it is in the breast of authority to allow or disallow it But if simply lawfull and good and necessary for the being and continuation of a Church then it is not in the just power of man to discard it or cast it off And yet you resolve that the Kings Oath to uphold Episcopacy is sin If sin then it necessarily followes that Episcopacy in it self is naught and utterly unlawfull Thus in the first place you condemne all the Kings and Queens of this Kingdome that have taken this oath Secondly you condemne those many Saints of God that have discharged this Office of Episcopacy Thirdly You condemne all those Fathers and Councels which justify a necessity of Bishops And last of all you condemn the whole Church of Christ which from her Infancie hath been governed by Bishops Is not this to blaspheme the footsteps of the Lords anointed Is not this to question the actions of those Saints to whom the Faith was first delivered Is not this to vilifie the Spouse of Christ and Christ himselfe who hath suffered the Church to erre so foully from the beginning 2. But how shall it be proved that Episcopacy is so bad that it is a sin to defend it An universall Proposition must have an universall Proofe Exparticulari nonest syllogizari A particular makes no proofe but for that particular whereof it treats Iâ— I manifest that Monarchy or Aristâ—cracy hath been aâ—used in such a State or Nation by such or such a Prince or Peeres do I therefore justifie that it is a sin to defend Moarchy or Aristocracy Oâ— if I shall make it appeare That some Parliament men have abused that trust which is committed to them is therefore a Parliament naught This follows not but hereby I manifest that they who at that time sat at the helme in that place did abuse that which in it self is good Is the Apostleship naught because Judas abused himself and that Is Episcopacy bad because Gregory VII of Rome George of Cappadocia or Paulus Samosatenus abused their place and function Far be it from me to argue or conclude in this manner I have learned to distinguish between the office and the Officer The Office may be simply good and the Officer extremely bad This then is no argument against Episcopacy though perchance you may prove that Episcopacy hath been ill managed 3. But view we your own words which are the minor of your conditionall Syllogisme which are these And truly as Prelacy stood with us in England ingrâ—ssing all ruledome in the Church into the hands of a few L. Bishops I think it may be cleered to be an usurpation And truly I think not So you and I are of two severall opinions But truly your thinking shall be cleered â—y this one argument That power that dispoiles any of Christs Officers of any Priviledge or duty indulged or injoined them by the word of God that power is an usurpation against the word But this Prelacy did as it stood in England Ergo English Prelacie was an usurpation against the word of God 4. How properly you speake and how strongly you argue let the intelligent judge That you and others may be sensible of the strength of your argument under favour of Parliament I shall invert it thus That power that despoiles any of Christs Officers of any priviledge or duty indulged or injoined them by the word of God that power is an usurpation against the Word But this the Parliament doth as it stands now in England Ergo the English Parliament is an usurpation against the word of Gâ—d I hope you know your own argument though it alter a terme it alters not the forme The Major you say is cleer of it self it needs no proofe as you conceive The difficultie is in the Minor and that I make good thus out of your own words Presbyters are by Christs warrant in Scripture indued with power to rule in their own congregations as well as preach But the Parliament hath banished many hundreds of us from our own congregations and barred us from preaching therein Ergo The Parliament hath despoiled many of Christs officers of their priviledges and duties indulged and injoyned them by the Word of God You cannot deny us to be Christs officers since we are Presbyters That we are Presbyters is acknowledged by your great Masters who grant all those to be Presbyters who have been ordained by a Bishop jâ—yned with other Presbyters And so I am sure we are 5. Let a review be taken of the soliditie of your former argument and then we shall finde you offend in limine in that Major which is so clear of it self For do not you say thus That power that despoils any of Christs â—fficers of any priviledge or duty indulged or injoyned them by the Word of God that power is an usurpation against the Word Had you said That power that wrongfully or causelesly despoils any of Christs officers c. you had said something You have not it seems learned to distinguish between justly and unjustly but we must And yet this Proposition is clear of it self if we take your word But Gods Word and yours are two Gods Word saies Non est potestas nisi à Deo There is no power but of God but you say that there is a power which is an usurpation against the Word of God But how can that be usurpata which is data both usurped and given That it is given by God our Saviour testifies S. Joh. 19. 11. Indeed this power may be abused and the abuse of this power is an usurpation The office is from God the abuse from our selves But you cannot or will not distinguish between the office and the abuse If all â—ffiâ—es must be discarded because the officers have done a misse what office will remain in this Kingdom I fear not one 6. We read that Pasâ—ur the High Priest set Jeremie the Prophet in the stocks for preaching the truth which the Lord had commanded him to preach And yet who dares say that the High Priesthood in the old Law was an usurpation We know that the office of a King is Gods own ordinance and yet we dare not say that the power of Jehoiâ—kim King of Juda was an usurpation against Gods Word when he slew Vrijah the Prophet But we may safely and truly justifie that he abused his power And so did King Zedekiah when he imprisoned Jeremiah for prophesying what the Lord had
the Nobility and Clergie and a multitude of his leige people And shall not all these oblige him so much the more to be tender of this Oath Zanchius tels us that it is a more grievous sin to offend against a publick solemne oath then against one made in private What may we then think of an oath taken with such high Solemnity 8. This Oath was voluntarily freely taken without compulsion or perswasion so no excuse that way Indeed it was taken in truth in judgement and in righteousnesse In truth his sacred Majesty resolving truly to keep it In Judgement judiciously upon mature deliberation and in righteousnesse intending that every branch of this Oath should be justly and righteously observed in all his Courts of Justice How then can he infringe this Oath 9. He made this promissâ—ry Oath to a great body of this His Kingdome the whole Clergie of this Land and those not the meanest of his Subjects And not onely so but to holy Church his mother and to God the Father of us all How can he then disclaime this Oath which so obligeth his conscience before God that â—ad he bound himself by such a tye to high-way robbers or to his professed â—nemies he had been bound by the Law both of Nations and Christianity strictly to haue observed it without fraud or coven Talke not of a dispensation Nor life nor death nor principalities nor powers whether civill or spirituall can possibly discharge him of this oath no more then they can me of my oath of Allegiance And yet it is a point of your Religion to perswade to perjurie as if it would ease your consciences to have millions concurre with you in the same perfidiousnesse and end 10. Is perjurie a sin or no sin If it be a sin and an heinous sin how then can I commit this great wickednesse and sin against God Is it no sin If you be of that mind speake out shew your self in your true colours What Religion are you of I know not well little use hath your conscience made of Religion in this case Your eye is wholly upon the Parliament and the present necessity those members have wrought our good King and this whole Nation Necessity hath so far prevailed with you as rather to be forsworne then to forgo your present maintenance But our most gracious Soveraigne whom God ever blesse hath wholly fixed his heart upon God and his Word wherein we are charged not to sweare falsely by the name of the Lord no nor to forsweare our selves but to performe our oaths unto the Lord. Marke though the oath be made to the servant it must be performed unto the Lord because the caution is given to the servant in the Lords behalfe yea upon the Lords credit for by his name and upon his book we sweare to do it And if we do it not the Lord will not hold us guiltlesse Minus dicitur plus intelligitur by this one word much may be understood For the Lord will come against us in Judgement and call us to an account for our oaths Oaths therefore must be avoided lest we fall into condemnation For perjurie is a foule a dangerous a damnable sin Odious it is to God because it defiles his most holy name For this very sinne the land mournes I beseech God it become not disolate Sure I am a curse will enter into his house that sweareth falsely it will settle there till it have consumed the timber and stones thereof Or as the wise man hath it his house shall be full of calamities and the plague shall never depart from it Let Zedekiah be our evidence He took the Oath of Allegiance to Nebuchadnezzar but slighted it and rebelled against that his Soveraign Lord who had so highly honoured him and trusted him with a Kingdom But what became of him The Caldees came besieged Jerusalem conquer'd it took Zedekiah prisoner and slew his sons before his eyes This done they put out his eyes and in fetters carried him captive to Babylon Here was an end of the Kings of that Land descended from the Tribe of Judah Are not here the timber and stones of his house his strong men and the sons of his loins utterly consumed 11. Think not to excuse your selves or any other by some later Covenant this will not serve the turn Was the first sworn in truth and judgement and righteousnesse or was it not Doth it truly and justly agree with the Word of God at least not contradict it If so thou art bound in justice to observe it lest judgement fall upon thee For this is a true rule if Zanchius mis-guide us not Posteriores promissiones etiam juramento firmatae nihil de prioribus detrahere aut imminuere possunt Later aths cannot possibly make the former of no or lesse validitie Why then do you perswade the King to break his oath He that enticeth a man to perjurie under pretence of pietie and Religion what doth he else but affirm that some perjuries are lawfull Which is as much to say as some sins are lawfull Which is naught else but to conclude that some things are just which are unjust I appeal to men of understanding whether this proposition savours of pietie or discretion Think not then to ensnare prudent and conscientious men with such frivolous and senslesse pretences which favour strongly of absurditie if not of Atheisme CHAP. VIII Whether the King may desert Episcopacy without perjury 1. GIve me leave to passe over a few pages and to take that into consideration which follows next in reason though not according to your method We are now fallen upon a strange question too high to be proposed by any Subject But you have enforced me to make that a question which is harsh to loyall ears lest I may seem to avoid your subtill and sawcie cavils as unanswerable For do not you say that your second Antâ—gonist plainly â—ffiâ—ms that the King cannot desert Episcopacy without flat perjury His words are far more mannerly but I am bound to trace your steps and shall with Gods assistance manifest that His Majestie without violation to his Oath and to Religion may not desert Episcopacy and leave it naked to the subtill fox or the mercilesse swine 2. First according to your own confession his sacred Majestie hath sworn to almighty God in his holy place before a solemn Assembly to protect the Bishops and their priviledges to his power as every GOOD KING in his Kingdom IN RIGHT OUGHT to protect and defend the Bishops and Churches under their Government 1. Good Kings protect Bishops and good they are in doing so there is no evill then in protecting Bishops 2. They ought to do it it is therefore their duty and to fail of this their duty when they may choose is sin 3. In right they ought to do it they do wrong therefore if they do it not
Preists ought to be had among Christians Witnesse that Evangelicall Prophet whose words are these Ye shall be named THE PREISTS OF THE LORD as they are at this day Men shall call you the Ministers of our God Ye shall eat the riches of the Gentiles and ye shall be EXALTED WITH THEIR GLORY This is one the other shall be from that royall Psalmist In stead of thy Fathers thou shalt have children whom thou mayest make PRINCES in all Lands Do not you go about to make the Word of God a lye while you endeavour to dis-inherit the Clergie of these privileges and honors But God shall be true he shall be justified in his sayings and every man shall be a liar Behold how these prophecies were fulfilled under the Gospēl When our Saviour sent forth his Apostles and Disciples to preach the Gospel and to dispense his heavenly mysteries he daines them with this honour to rank them for usage with himself He that despiseth you despiseth me and he that receiveth you receiveth me To intimate to all Christians that they ought to use his messengers as they would Christ in his own person For whether well or ill he will take it as done to himself Hence is it that the Galathians received S. Paul as an Angel of God even AS CHRIST JESUS Yea they were ready to pull out their own eyes to do him a pleasure And when this Apostle came to Melita he and those that attended him were courteously entertained honoured they were with many honors and enriched with gifts by the Prince of that Island and his people 18. Some it may be may conceive that these were but personall honors and that they belong to them onely whom Christ immediately ordained But the Scripture will teach us a better lesson For doth not our Saviour say He that receiveth whomsoever I send receiveth me Now we know that our Saviour sendeth not onely by himself but by those also to whom he hath given power to send and ordain Thus by S. Paul he sent Timothy and Titus and we find S. Barnabas with S. Paul ordaining Presbyters in all Churches where they came This therefore is a generall rule those Governors who labour in the Word and Doctrine whether they be ordained by Christ or his Apostles or any other to whom this authoritie is duely given are WORTHY OF DOUBLE HONOR that is saith Primasius both in love and place Thus Titus by the Corinthians was received with fear and trembling and memorable obedience They honoured him as Theodoret speaks as their Father and reverenced him as their spirituall Governor These honors are due not so much in respect of personall worth as in regard of the office which they bear This appears by S. Paul who willeth the Philippins not onely to receive Epaphroditus their Apostle or Bishop with all gladnesse but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he chargeth them to hold SUCH AS HE WAS in honour and reputation All must be thus honoured but those most that are most worthy 19. Constantine the first Emperor that ever was christen'd had learned this lesson he therefore did reverence the Bishops ad imaginem quandam divinae praesentiae as if he had some resemblance of God before his eyes He kissed those Bishops skars that had suffered for Christs most holy Name He entertained divers of them at his own table and at their departure he bestowed upon them many goodly gifts Upon Bishops he conferr'd very many privileges and the highest Honors he had to bestowe He ordained that those Canons which were agreed upon by the Bishops and had received his Royall approbation should be of more sacred authority then any Law or sentence that should passe from his highest Judges and that none of his Princes should dare to infringe them To conclude he commanded the Governors of his severall Provinces to give reverence and honour to Bishops threatning no lesse then death to such as should revile or abuse them What reverence and esteem Bishops were of with his severall sons though differing in Religion the Church History manifests for these and all other privileges were inviolably preserved to the Church till that Apostata Julian ware the Crown But those pious and orthodox Emperors that succeeded him raised up the Church and made good her former privileges 20. The reason why good Princes were so carefull of the Church and Churchmen was because they were confident with Great Constantine that God gave a blessing to their affairs for the Bishops sakes And those two wise Emperors Leo and Constantine professe with Justinian that the peace and felicitie of their people as well for body as soul depend upon the harmonious consent of the Imperiall and Episcopall functions Mark that In Scripture the Prophets and servants of God are called the charet of Israel and the horsemen thereof because by their prayers they did more prosper their Countrey then by force of arms Yea by them God blessed his people These were the Church-priviledges and these the opinions the most Christian Princes had of Church-men And you cannot say that any of these Emperors had any dependance upon the Pope or any compliance with him But we are fallen into those times wherein it is accounted losse to bestowe cost upon Christ pietie to rifle the Church and good service to God to murder his Apostles and Priests Indeed what ever is good and commendable is now with the round brotherhood cried out upon as Popish By this time I hope it appears that these immunities which belong to the Church arise not from the errour of the times as you suppose but from the tenure of Scripture That 's the tenure we hold by CHAP. XII Whether to sit and vote in Parliament be incongruous to the calling of Bishops 1. SOmething an hard theme to treat upon and unpleasing to the times And yet I must say something to it lest I seem to desert the cause to blame our Predecessors of indiscretion and to acknowledge that weaknesse in our Bishops which the wisest of this Kingdom know to be far from them What Not contented to strip us of our rights lands and priviledges but you must twit us with the losse of the Bishops Votes as if they were neither fit to sit or vote in the House of Peers That this hath been done cannot be denied but how justly I shall not question for the honour I bear to my Soveraign Yet thus much is evident to every single eye that we have had many even and conscionable Parliaments wherein Bishops have voted what kinde of Parliament we have had without them some will make bold to speak hereafter But a word in private Were they not thrust out lest the King should have too many faithfull Counsellors in the House Were they not removed to make way for these civill broils The Incendiaries knew full well that those
publick good Is the Ministery Lawfull or no Was it settled by Christ or no Your London Ministers have concluded for the Divine right of Ministers or Pastors and Teachers and I know you subscribe to their doctrine There may not then be any forfeiture of the Ministery since the Ordinance of Christ cannot be forfeited by the miscarriage of man that 's out of all peradventure Of priviledges perchance there may be a forfeiture where they prove prejudiciall to the publick good But if and where never prove any thing unlesse you can justifie that these priviledges have been prejudiciall to this Church and State 14. Our religious predecessors began the Great Charter with Concessimus Deo First of all we have granted to God and by this our present Charter have confirmed for us and for our heires for ever that the Church of England be free and that it have all her rights entire and her liberties unhurt William the Conqueror began his raign with confirming the liberties and priviledges of the Church And he gives this reason for it Quia per eam Rex regnum solidum habent subsistendi fundamentum because both King and Kingdome have by the Church a solid foundation for their subsistence Had that Prince been alwaies of the same mind he had never defiled his hands with sacriledge nor plunged himselfe and issue into so deepe a curse For after he began to ransake Churches to rifle Monasteries and to expose holy ground to wild beasts and Church-lands to his pleasure he and his became most unfortunate He rips up the bowels of the Church his mother and sucks her blood and the son of his loines rebels against him beats him and draws blood from him The Conqueror turns God out of his inheritance and his sonne Robert endeavours to do the same to him What afterwards befell him and all his issue I shall not need to relate Mr. Spelman hath lately saved me that labour to him I remit you In whose treatise you may briefly see the lamentable end of all that great Conquerors posterity To this I shall adde wish all my countrie men to observe that in the strictnesse of Reformation Episcopacy was continued as most usefull for the Church 15. But though Episcopacy have not been prejudiciall heretofore it is likely now to prove so For unlesse they degrade themselves unlesse they will patiently part with their wealth and honour and lay down their Miters the Crown is like to runne an hazard and the whole Land be brought to nothing but misery I am sorrie to read these lines from a professed Preacher of the Word of God for so you stile your self And yet I am glad you deale so fairely with us as to give us notice what hath been the cause of your factious preaching the Countries and Citys tumults and this detestable and deplorable rebellion 1 The Bishops great wealth 2 their honour and 3 their Miters these three 1 Their wealth they are already stripped of 2 Their honour lies in the duâ— and 3 their Miters have not been seen many a faire yeer unlesse it be upon their armes We know no more what a Miter is then a Bishop knows what great wealth is by speculation meerly Few of them have gained so much by the Church as their breeding cost their parents And yet the Clergie is the onely profession repined at 16. You should have done well mutatis mutandis to have directed this passage to the Parliament with this small alteration I hope you will not be so tenacious of that wealth and honour you have gained in these tumultuous times as to let the Crown run an hazard rather then lay down this usurped power and indanger the whole Land to be brought to nothing rather then your selves to moderation O that they would bow down their ears in time and embrace this counsell then might they yet heal the sores of this shaking Land and save their own souls But the blame and danger are layed upon those that least deserve it that stood in the gap as long as possibly they could to avert Schisme Heresie Blasphemie Atheisme Rebellion bloodshed All which since the Bishops have been stripped of their honour and power have overspread the face of this Land 17. Suppose the Bishops were faulty shall God be turned out of his possessions because his servants are to blame Mr. Selden can tell you of a Charter of King Edgar which will teach you to distinguish between God and man between Gods right and mans fault Inviolabilis stet Monasterei Winton libertas Although the Abbot or any of the Covent through the incitement of Satan fall into sin let the liberty of Winchester Monastery stand inviolable because GOD who POSSESSETH the plentifull munificence of this privilege as also the place with the whole family of Monks and all the lands belonging to that holy Monastery NEVER COMMITTED SIN neither will in future times commit any Let therefore this LIBERTY or privilege be ETERNALL because GOD THE POSSESSOR OF THIS LIBERTY is eternall The same say all good men for though the Bishop be faulty God is not cannot be The possessions therefore and rights of the Church must stand inviolable The faults are the Bishops the lands are Gods Let not God suffer for the Bishops irregular behaviour Let the Bishop be deprived of his place and profits but not God of his lands Episcopatum ejus accipiat alter according to the Holy Ghosts prescription Let another a good man take his Bishoprick that Gods service may be duely celebrated his Name glorified and Christs flock faithfully provided for 18. But say we what can be said the Bishops are to blame and must be brought to moderation And how must this be done By being brought to just nothing For according to your doctrine Episcopy must be abrogated and their Lands alienated This we simple men take to be extirpation or annihilation But such discreet conscionable men as you are know it to be but moderation Should God return this moderation upon your heads the Presbyteriall Government would come to what it should be even to nothing 19. Well their wealth their honour and their miters are in fault and the Bishops must be corrected for not laying down all these at this blessed Parliaments feet to redeem the Kings Crown Good King he suffers for the Bishops obstinacy and they poore men have parted with all but what they may not part with namely their fidelitie to God and the King Have you not alreadie dis-roabed them of their honors Have you not plundred their houses and seized their Lands Have you not made them house-lesse harbourlesse not able to keep a servant What would you more But let me tell you your great Masters might have purchased better houses and lands at a cheaper rate This they will be sensible of when the accounts are cast up as well elsewhere as at London 20. The Bishops wealth honor and
and these disasters shall end in a Crowne of glory His memory shall be honoured in our Annals and his posterity flourish in these thrones Amen Amen CHAP. XVI How far forth the King ought to protect the Church and Bishops 1. IT is confessed to my hand that the King is ingaged to his power to protect the Bishops and their priviledges as every good King ought in right to protect defend the Bishops Churches under their Government Reason requires no more and Religion requires so much For by that God whom we serve Kings are made Guardians and nursing fathers to the Church and by the same God this ingagement is put upon them Not by man not by the Author as you seem to intimate nor yet by the Bishops One of the Bishops indeed in the behalfe of his brethren and the whole Clergie humbly beseecheth his Majestie to protect and defend to them and to the Churches committed to their charge all Canonicall priviledges and due Law and Justice The King with a willing and devout heart premiseth to be their protector and Defender to his power by the assistance of God And afterwards at the Communion table he makes a solemne Oath upon Gods own book to observe the Premises This ingagement then is not put upon the King but with a willing heart he takes it upon himselfe acknowledging that he ought to do so if he be a good King Yea saith Sir Edward Coke the King is bound and sworn to the observation and keeping of Magna Charta His Majestie then is but intreated to do what he is sworne and bound to do And since sworne and bound he may not with a safe conscience give them up to the wild boares of the forrest to root up the plants or suffer the wild beasts of the field to devour this Vine which the Lords right hand hath planted 2. That the King is bound no further to exercise his power in the protection of the Church then he can do it without sinning against God is most undoubtedly true and it were not the part of a Christian to desire more For we know that the King receives his power from God which is to be used not against but for God Not to protect the Church to his power is to break his Oath it is to desert that trust which God hath committed to his charge and is not this to sin against God In the discharge of this dutie he is so far from being injurious to the rest of his people that if he should forbear it it would prove the greatest mischeife that can be imagined to his people and to their posterity in their soules in their estates and a perpetuall infamie to this Nation I need not prove it now it is already done Cap. 8. Sect 10. 11. c. 3. That his sacred Majestie hath interposed his Authority for the Bishops put forth all the power he hath to preserve them is that which vexeth your confederacy And yet you cannot deny but that every good King is bound in right to do so What we ought to do is our bounden duty and what we do in right is justly done Oh that this had been done in the right time Indeed he is not onely bound but he finds it more then necessary to protect and preserve them for in protecting them he protects himself his throne and his posterity Alas he was strook at thorough the Bishops sides His wise Father descried this long since No Bishop no King What the Father spake his Sonne our good King hath found true by woefull experience His Crowne hath sunke with their Miters 4. Well by your own confession what our gracious King hath done is right and what good Kings are bound to do to the extent of their power Thus our good King is justified by his enemies as our Saviour was by Judas If his Majestie have endeavoured to do that which is right what are they that have hindered him from doing it Have not they done wrong How can they excuse themselves before God or man that have so manacled our betrayed Soveraigne that he cannot do what good Kings are bound in right to do Is this to be good Is this to be just Then have all the Saints of God been utterly deceived 5. If after all this He must perforce let the Bishops fall you and your Schisme have much to answer for that have driven him to this necessity You seem to pitie his good subjects who with their blood have endeavoured to support Episcopacy Their swords were not drawn to maintaine this Government or the Religion established they never learned to fight for Religion What they did was done in submission to his Majesties just commands and to manifest their allegiance But if these be good that have indangered their lives to uphold Bishops what are they I beseech you that have spent their blaod to root them out Surely in justifying the former Mr. Geree hath condemned the latter and when the waspes find it he must look to his eares 6. I must confesse it is an hard case for one man to ingage his life for the maintenance of other mens privileges But who did so Not a man ingaged himself but the Kings command the Oath of Allegiance and the Laws of the Land ingaged every good Subject to assist his Soveraign to the utmost The King according to his Oath endeavoured to maintain the Laws of the Land to protect the Members of both Houses driven from Parliament to support the Bishops and to suppresse those seditious and sacrilegious persons which plotted and covenanted the ruine of Religion root and branch Though much the greatest part of the Nobility Gentrie and learned in the Law were deservedly moved to see Majestie dethroned and blasphemed Religion spurned at and vilified the Fathers of the Church scandalized and persecuted the Laws of the Kingdom and liberties of the Subject sleighted and trampled on yet not a man of these took up the Sword till he was commanded by him to whom the Laws of the Land and the Word of God have committed the power of the Sword This may not be called backwardnesse or unwillingnesse but pious discretion which ever waits upon the Soveraigns call When therefore His Majesty had set up his Standard I may truly say the governors of our Israel offered themselves WILLINGLY among the people they did the King service to the utmost Had there not been a back-doore to let in a forrein Nation to divide the Kings forces had not some of the Nobles of Judah conspired with Tobiah held intelligence with him and acquainted him with Nehemiahs secrets there never had been so many Thanksgiving dayes nor so much boasting that God prospered the cause God suffered David his own chosen servant his anointed and a man after his own heart to be hunted as a Partrige upon the mountains to be frighted from his throne and to live like a
forlorn man and yet in his good time he restored him to his Scepter in peace and subdued the people to him 7. And whereas you term them others privileges as if they concerned no man but the Clergie I dare boldly say they concern every man as he is a member of this Church and Realm If we have sown unto you spirituall things is it a great matter if we reap your carnall things And if we reap not your carnall things how shall we sowe unto you spirituall things This is worthy of consideration unlesse you have layed aside all care of the soul Have we some privileges that the Laity have not They are not ours alone they are every mans that enters into Orders And Orders are indifferently proposed to all of all families whatsoever so they be sufficiently qualified High and lowe noble and ignoble have reaped the benefit of these privileges I have known some of high birth in Orders and some of good rank that have taken Sanctuary under a Priests coat And we read of a young man of the tribe of Judah of the most remarkable family that was glad to turn Priest and to serve by the yeer for ten shekels of silver a double suit of apparell and his victuals If then our Calling suffer all families suffer in it and with it 8. But what if the Laws of the Land what if Magna Charta do oblige all men to stand up for the due observation of these privileges If so then must every man readily acknowledge that all good Subjects are bound to obey His Majestie when he commands that which the Law requires View we then the words of that Great and justly magnified Charter which are these Reserving to all Arch-bishops Bishops Earls Barons and all persons as well Spirituall as Temporall all their liberties and free customes which they have had in times past And all these customes and liberties aforesaid which we have granted to be holden within this our Realm as much as appertaineth to us and our Heirs we shall observe And ALL MEN of this our Realm as well SPIRITUALL AS TEMPORALL as much as in them is SHALL likewise OBSERVE THE SAME AGAINST ALL PERSONS Mark that are we not all both spirituall and temporall bound to maintain each others privileges as much as in us lies 9. I know you will return that Abbots and Priors are provided for by the same Law and yet they have since been taken away by Act of Parliament I confesse it but I shall desire you to observe in the first place how they prospered that were the contrivers and procurers of that Act. 2ly I cannot but take notice that you with your Master Beza call that dissoâ—ution detestandum sacrilegium detestable sacrilege and such as was cried out of all the Christian world over It is not therefore to be drawn into president 3ly consider I pray you that they who did so are stiled Enemies of our Soveraign Lord the King and his Realm 4ly that great Councell of Chalcedon consisting of above 600. Bishops resolves that no Monastery consecrated with the Bishops liking may be turned to a secular dwelling And those that suffer any such thing are lyable to the Canonicall censures 5ly you will I hope make a difference between our Saviours institution and mans invention Bishops are of our Saviours own institution but Abbots and Priors are titles and orders of mans invention And yet hospitalitie and alms and other works of charity for which these fraternities were erected failed much with them How those means were imployed I shall not enquire but I am certain that good and pious men have wished that the abuses had been pruned off and that the lands had been disposed of according to the Doners intentions This indeed had been pietie not sacrilege 10. How oft have the Kings of this Realm ingaged themselves to observe Magna Charta and to maintain the rights and liberties of the Church Are not these the words of the Statute We take the Prelates and Clergie with their possessions goods and chattels INTO OUR SPECIALL PROTECTION AND DEFENCE The Princes of this Land have bound themselves strictly to keep this Great Charter and have provided that if any other shall do or procure to be done any thing contrary to this Charter it is to be accounted void as soon as procured Take the words of the Charter We have granted unto them the Spirituall and Temporal persons of this Realm on the other part that neither we nor our Heirs shall procure or do any thing whereby the liberties in this Charter shall be infringed or broken But suppose they shall make any such grant through ignorance wilfulnesse or evill counsell shall it be of force The Law saith no. For it follows immediately And if any thing be procured BY ANY PERSON contrary to the premisses it shall be holden OF NO FORCE NE EFFECT You and your great contrivers what have ye laboured for all this while What have ye fought for what have ye shed so much blood for For wind nothing but wind For all the Westminster Orders and Ordinances contrary to this Charter shall be holden of no force ne effect You had best then keepe your paper for a more necessary use 11. And yet you tell his Majestie that it is not equall to ingage the lives of some to uphold the honour of others Is it equall then I beseech you to ingage the lives of some to destroy the honour and estate of others All this while you have been on the destructive part all for rooting up what the Lords right hand hath planted and for alienating the Lords inheritance And that ye might effect what ye have subtilly projected ye have ingaged the lives of many who were very unwilling to uphold the honour of some at Westminster that had overlashed ran themselves upon dreadfull rocks I would to God the Commons of this Kingdome would lay it to heart how cruell ye have been to many thousands to be indulgent to a few to uphold the honour of a few Consider how many thousands in England and Ireland have been plundered sequestred imprisoned maimed and murdered because they would not submit to the illegall unjust and irreligious decrees of the men at Westminster A compleat Mercurius Rusticus will make after ages stand amazed and their hearts bleed within them to consider that such a Nation as this so blessed with peace and plentie should be so miserably deluded as to undoe themselves willfully and sheath their swords into one anothers bowels to save a Lord and five Members from tryall by Law 12. That you may perswade us some way or other that the King ought to give up the Bishops and their lands since he hath hitherto protected them to the utmost of his power you argue by supposition Suppose say you a King put a Commander into a City and give him an Oath to maintaine the priviledges of it and
and power If then it be not lawfull for the King neither is it Lawfull for his great Councell to take away the legall rights of others against Law And therefore not the legall Rights of Bishops Deanes and Chapters or any other of the Clergie For by the Laws of the Land we have as firme an interest and as true a freehold in those possessions wherein to we are admitted or inducted as any other of his Majesties subjects have in theirs Boast not of your power power must attend upon Justice not go before it nor over-rule it Iâ— Justice take place it is a judiciall a just power but if power over sway Justice the Government proves tyrannicall 23. As for the power of making Laws we must know that by the Common Law which is guided by the light of nature and the word of God that power is acknowledged to be in the King Who is legâ—â—us superior as Fitz harbert speaks above the Law But the Soveraignes of this Realme to reitifie the tender care they have of their peoples welfare and the desire they have to injoy their love have so far condescended in the Stature Law that they will not henceforth do so without the advice assent of the Houses This is not to give them a Supremacie but to admit them to advice This is the way to win the most refractary to submit to those Laws whereto they have given consent either in person or by proxy Besides what is concluded on with good advice by Common consent and hath the opprobation of diverse wise learned and religious persons gives better satisfaction to all in generall then what is done by one alone be it never so well done And yet to this day the power of ordeining establishing and enacting Laws is reserved wholly to the Crowne Most of these Statute Laws are as so many Royall legacies bequeathed to this Nation by the severall Soveraignes and Fathers of this Countrey Not a Liberty or priviledge not any Land or tenement but is originally derived from the Crowne Such hath been the goodnesse and bounty of our Princes to us their unworthy subjects All we have is from them and now we take all from them Is this gratitude We serve God and the King alike we are resolved to seize upon all that is called sacred And I have learned that not onely the Kings house but his very lands are called in Law Patrimonium sacrum the holy Patrimony Is not this that sacra fames that sacred hunger which is so greedy of all that is called sacred 24. Brand not us poore Clergie-men with foule and fained aspersions delude not the People with false forged suggestions Whose legall priviledges or rights have we invaded or sought after When did we ever desire or perswade his Majestie to do the least injurie to people or Parliament Your own conscience clears us in the generall And your own profession is that you cannot but have a better conceit of the major part of the Clergie at this time that they will not be so tenacious of their wealth and honour as tâ— let the Crowne run an hazard If then we will and have parted with that which is justly ours rather then in the least manner we would prejudice the king or wrong our own consciences certainly we cannot perswade the king to make any ingagement to us against the Laws and legall rights of others If any particular person have offended in this kind we make no Apologie for him upon just proofe let him have a legall censure This Kingdom cannot but take notice that we have been so far from incroaching upon others that we have parted with uâ— own rights though not with Gods We have deserted all we had to preserve a good conscience This is truly cedere jure suo to part with our own that we may not faile that trust which is committed to us We justifie Gods right and lose our own 25. We confesse that the king is bound to maintain the legall priviledges of people and Parliament but not so as to destroy Gods rights or the priviledges of his Ministers That be farre from him Suum cuique the true Princely justice is to be just to God and man to give God what is his and impartially to his subjects what is theirs as also what truly belongs to them in their severall places and professions His Majestie knows full well that the liberties of the Subject the priviledges of Parliament and rights of the Clergie have long consisted and prospered together Take away the Vine and the Elme will beare no fruit take away the Elme and the Vine will fall to the ground and be trod to durt 26. That the King hath been alwaies ready to confirme needfull not wanton not malicious not destructive Bills cannot be denyed by any of his impartiall conscionable subjects The quarrell raised against him is because he will not suffer Gods inheritance and the Churches patrimony to be devoured because he will not endure Gods service and all Religion to be trampled on because he end eavours to releive his poore people the Clergie against whatsoever greivance they suffer or threatned to be enforced upon them The same favour he alwaies hath and is at this time forward to afford to all his good people and loyall subjects Yea even to those that are neither good nor loyall 27. But before I take my leave of your Case of Conscience I shall resolve you what a pious designe you have ventered on and what a rock you have run your self upon You will I hope like the better of it because it comes from that Law you most delight in The Statute saith when a man secular or Religious slayeth his Prelate to whom he OWETH FAITH AND OBEDIENCE it is Treason If then it be Treason to slay the Prelate what sin is it to murder Prelacy certainly by how much the sin is greater to destroy the species all mankind then one particular man by so much is the Treason more heinous more abominable to kill Episcopacy then any one Bishop whatsoever And yet this you have endeavoured to the utmost of your power For this I shall leave you to the Law and to those whom the King shall send for the punishment of evill doers Pray we therefore for the safety of our Soveraigne and that he may with speed be restored to his throne for these times have made us sensible with Rabbi Chanina that were it not for fear of him alter alterum vivus devoraret one would devoure another quicke 28. Thus I think by this time I may safely conclude that it is sufficiently cleared that neither as a king nor as a Christian may his Majestie in Justice or conscience ingage himselfe or yeeld consent either to the extirpation of Episcopacy out of this Church of England or to the abrogation of the just priviledges of his Clergie or to the